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.

THE FIRST BOOKE. (Book 1)

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, * 1.1 with inuocation of their Gods and Muses, although those workes were sutable to such workmen, who according to their names were Makers, of those both Poems and Gods. I, as far short of their lear∣ning, as beyond them in the scope of my desires, would so farre imitate their maner, in this matter which I intend; that, although I enuie not to some their foolish claime of that Poeticall (not propheti∣call) inheritance, to make my Maker: and my matter, as in a Historie (not a Poeme) must bee made to my hands: Yet in a Historie of Religion, which hath or should haue God to be the a 1.2 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 me in this perambulation of the World, so to take view of the Times, Places, and Customes therein, as may testifie my re∣ligious 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 he as he is in him selfe the beginning and ending, * 1.3 so he would bee, in some mea∣sure, of this worke the Author and finisher, that in beholding this Mappe of so in∣finitely 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 Christian readers say with me Amen, to him which is b 1.4 Amen, that witnesse faithfull and true, that forsaking all the by-wayes which this Labyrinth exhibiteth, we may receiue his witnesse as faithfull and true Disciples, that follow the Lambe whi∣ther soeuer he goeth, and will not heare the voice of strangers.

In the next place, I hold it not vnfit briefely to expresse somewhat of Him, which indeede and throughly can neuer be expressed. For the wisest of the Prophets hath said of him and to him, that the c 1.5 heauens and heauens of heauens, are not able to con∣taine him: and the d 1.6 chiefe, or at least he which was not inferiour to the chiefe of the Apostles, as rauished with such a height, and swallowed in such a depth, cried e 1.7 O Al∣titudo, O the deepnesse of the riches both of the wisedome and knowledge of God! how vn∣searchable are his iudgements, and his wayes past finding out? As for my selfe, I may most fitly borrow the words of AGVR, f 1.8 Surely I am more foolish than any man, and haue not the vnderstanding of a man in me: * 1.9 For I haue not learned wisedome nor attai∣ned to the knowledge of boly things. * 1.10 Yea indeede, who hath ascended vp to Heauen, and descended? Who hath gathered the Winde in his fist? Who hath bound the Waters in a garment? Who hath established all the ends of the World? What is his name, and what is his Sonnes name if thou canst tell? Tell this mysterie we cannot. And yet so farre as he hath told vs by his word and workes, we may. Of the one the next words testifie: * 1.11 Euery word of God is pure: Of the other elsewhere: g 1.12 The heauens declare the glo∣rie of God: h 1.13 and The inuisible things of him, that is his eternall power and god-head, are seen by the creation of the world, being considered in his workes. i 1.14 God hath not (therefore) left himselfe without witnesse, who besides the testimonie of Nature, written in our hearts, hath added those of the Scripture and of the Creature, that this threefold Cord might not easily be broken, and by the mouth of two or three witnesses, we might learne plainely that he is, and in some measure what he is. That there is a God: Heauen and Earth, Angels and Deuils, Man and Beast, Reason and Sense, Greeke and Barbarian, science in the most, in the rest conscience, as a thousand witnesses, all that wee see, and which we see not, say and proclaime, that all may see, and in maner palpably feele his present deitie; in k 1.15 whom we liue, moue, and haue our beeing. l 1.16 This is a common no∣tion, and impression, sealed vp in the minde of euery man: a remnant of integritie after the fall of ADAM, a substance or blessing in the dead Elme, sparkles of fire ra∣ked vp vnder the ashes, which cannot die whiles the soule liueth. What a one he is, is not so deeply ingrauen in Nature, * 1.17 whose owlish eies are dazled with the brightnesse of this light. But when heere wee might renue the question, What is his name, and what is his sonnes name? he himselfe answereth in scripture by attributing to himselfe such names, whereby wee may know him as the Creator from all creatures, as the true God from all false Gods: and so farre as is meet and necessary to our saluation. Hee then that dwelleth in light inaccessible, whom no man hath seene, nor can see m 1.18 as he is, in this our infancie, hath manifested himselfe vnto vs, n 1.19 as through a glasse darkely, that we may with MOSES haue some glauncing o 1.20 view of his hinder parts.

These names and diuine attributes I meane not with large explications heere to ex∣presse, as not so fitting my abilitie, or purpose, & being by * 1.21 others learnedly done alrea∣dy: Yet to say a litle, where the tongues of men & Angels cannot say enough: the scrip∣ture attributeth, or he in Scripture attributeth to himselfe, names, in regard both of au∣thor & obiect diuine; sometimes (as they terme it) in the * 1.22 concrete; sometimes in the * 1.23 abstract; the first signifying his perfect subsistence; the other his supersubsisting perfe∣ction; those more fitted to our capacity; these to his diuinitie: who eternally & effenti∣ally is, whatsoeuer he is said to be, or in himselfe to haue. And therefore all perfections are in him but one, and this one himselfe, euery way infinite and incomprehensible, no∣thing

being in him either by participation, or as a qualitie, or as a naturall faculty, or as a mutable passion, or in such sort simply, as wee (whose vnderstandings are limited in their finite bounds, and for that cause receiuing in a finite measure, conceiuing in a finite maner) do or can comprēhend. Who can take vp the Ocean in a spoone? and yet these are both finite, and hold neerer proportion than the great Creator, and the greatest of creatures. Yet is this glimpse of this bright shining Sunne comforta∣ble through this chinke and key-hole of our bodily prison, and euen the Taste of these Delicacies, more than sweete and delectable. Some of these names are attributed to him in regard of his being, in it selfe considered, as Iehouah, Iah, Ehieh; and some in re∣gard of the persons which al haue that one being, and euery of which haue all that be∣ing, which p 1.24 in it selfe is indiuidually one: and their seueral manners of hauing it, is that which is called their personall proprietie and incommunicable. Such a name is, Elo∣him, applied to the Father, Sonne, and Holie-Ghost, in signification mightie, in forme plurall. Some of these names are such as are communicated to Creatures also, but with this difference, that those which in the Creature are borrowed, imperfect, acciden∣tall, are in him Nature, Perfection, Substance. Some are absolutely considered as he is God blessed for euer; some relatiuely with respect vnto his Creatures. * 1.25 Some againe are Negatiuely spoken, others affirmatiuely: some properly, others by a figure. But this is indeed a thornie waie, of which we may say with AVGVSTINE, Nothing is missed more dangerously, nothing sought more laboriously, nothing found more pro∣fitably. Euen the Angelicall Seraphins had their q 1.26 sixe wings, whereof two serued to execute their prompt obedience; two couered their feet, because of mans weaknesse not able to comprehend their glory; and yet they themselues thus glorious, with two other wings couered their face, as not able to endure the brightnesse of a greater glo∣rie. Let vs then be wise, but to r 1.27 sobriety. Let vs go to the Lambe to vnclaspe this sea∣led booke. s 1.28 For in him all the treasures of wisedome and knowledge are hid. Let vs so know as we may be knowne, and so t 1.29 comprehend as we may rather be comprehen∣ded. Let vs feare, loue, beleeue, and serue him: and then God will u 1.30 teach the humble his waie, and * 1.31 They which will doe him will shall know of the doctrine. This is our way to eternall life, thus to know him, and whom he hath sent Iesus Christ: if namely we so learne x 1.32 Christ as the Truth is in Iesus, if we y 1.33 become fooles that we may be wise, and put∣ting off the old man be renued in the spirit of our mindes, and put on the new man which after God is shapen in righteousnes and irue holynesse. Otherwise, we z 1.34 know nothing as we ought to know, otherwise, we know nothing more, nor so much as the Diuels know. a 1.35 The feare of the Lord is the beginning of this wisedome. And for this cause hath he called himselfe, and proclaimed those his names, b 1.36 Iehoua, Iehoua, strong, mercifull and grati∣ous, slowe 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, wee may beleeue and walke in the light, that wee may be children of the light. Iehoua the most essentiall (and after the Iewish superstition ineffable) name of God, is not therefore only reuealed to vs that we may know him in himselfe and of himselfe to be, c 1.37 Yesterday, to day and the same for euer, d 1.38 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 redeemler; which is known by his name Iehoua as himselfe e 1.39 interpreteth it, by giuing a reall be∣ing, and accomplishment to his promises. In which one name (as in others of like sig∣nification) is expressed the simplicity, Immutability, Infinitenesse, blessednesse, eternity, life, perfection and other attributes of God. When he calleth himselfe strong, therein is declared his almightie power, whether wee vnderstand it actually in producing and preseruing all things in heauen and earth; or absolutely, whereby he is able to do e∣uen those things which in his wisedome he doth not: whereby he is able to doe all things which either * 1.40 in themselues (as implying contradiction) or with him (as im∣perfections) are not impossible, both those kindes not excluding, but concluding the power of God, which because he is almightie, f 1.41 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 fu∣ture, but with 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 root, from whence it is first in the be∣ing; 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, mercy, Iustice, and other his attributes and names not yet mentioned? as Adonai, which sig∣nifieth the Dominion of God due to him, by Creation, by purchase, by mutuall co∣uenant. Saddai, which signifieth his all-sufficience; Ehie, his eternall stabilitie; and o∣thers. Yea in one Chapter g 1.42 PETRVS GALATINVS rehearseth threescore and twelue names of God out of the Rabbines workes, multiplied and diuersified in ten sorts, which make in all seuen hundred and twentie names. To dilate of these at large would aske so many large Commentaries, and yet euen then should we still finde this God incomprehensible; of whom we may, in respect of our capacitie, rather say what he is not, * 1.43 than what he is, whose goodnesse is not to be distinguished by qualitie, or his greatnesse discerned by quantitie, or his eternitie measured by time, or his pre∣sence bounded by place: of whom all things are to be conceiued, beyond whatsoe∣uer wee can conceiue.

The Persons, * 1.44 which communicate in this Diuine Nature, are three: This is their owne witnesse of themselues; There are three which beare record in Heauen, the Fa∣ther, the Word, and the Spit it, and these three are one. This mysterie was manifested in the h 1.45 baptisme of Christ, and in our baptisme in the name of the Father, Sonne, and Holy-Ghost. The Angels vnto this glorious Trinitie i 1.46 sing their Holy, Holy, Ho∣ly: the Scripture it selfe applying that which there may be interpreted of the Father, both to the Sonne Io. 12.41. and to the Spirit, Act. 28.25. These with other places do also signifie their personall distinction. The creation was not only the Fathers worke, but also of the other persons, as appeareth by that nowne plurall ioined to a verb sin∣gular in the first words of MOSES, and other like plurall appellations Es. 44.24 and Es.54.5.2.Sam.7.23. & many such places. * 1.47 The Apostles apply the couenant, worship, and works 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 maner 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 proprieties, the workes, the worship peculiar to God, are applied to the Sonne and Holy Ghost, equal∣ly with the Father. Which they, that list, may learne in such as especially treate of this subiect: where this mysterie of the Trinitie is auerred against all heretikes, Iewes, and Infidells: Yea by some k 1.48 also, out of their owne authentike Authors, whether they re∣ceiue Scriptures, Rabbines, Philosophers or any other. I intend only to annoint the doore-posts of this house with this discourse, that I may make a fitter entrie thereinto, leauing the fuller handling of this mysterie to such as purposely frame their whole e∣difice with large common places heereof; which yet alway must be more certainely receiued by faith, than conceiued by reason: according to that of IVSTIN MARTYR, Vnitas in Trinitate intelligitur, & Trinitas in Vnitate noscitur: id vere quomodo fiat, nec alios scrutari velim, nec ipse mihi possum satisfacere. li. Confes. fidei. Thinke of one: a threefold light wil dazle thee; distinguish into three, & an infinite vnitie wil swallow thee. Vnus, & si dici debet, vnissimus, saith BERNARD * 1.49 . Hauing thus with trembling hand written of that dreadfull mysterie of the Trinitie, of which wee may say, cum dicitur, non di∣citur; It is not told with telling, nor can be described by description; The next to be considered are the workes of God, which are either inward and immanent, or outward and transient. The inward are eternall and vnchangeable, indeed no other but him∣selfe, 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 imma∣nent

in himselfe, yet in their transitiue and forren effectes are stinted and limited to the modell and state of the creature wherein the same effects are wrought. Such an immanent worke we conceiue and name that decree of God touching the creation of the World, * 1.50 with his prouident disposing all and euery part thereof, according to the counsell of his owne will, and especially touching the reasonable creatures, Angels and Men, in respect of their eternall state in Saluation or Damnation. The outward workes of God are, in regard of Nature, Creation and prouidence: in regard of Grace, Redemption and Saluation, in the fulnesse of time performed by our Emanuel, God manifested in the flesh, true God and perfect man, in the vnity of one person, with∣out l 1.51 confusion, conuersion, or separation. * 1.52 This is very God and life eternall, Iesus Christ the Sonne of God our Lord, which was conceiued by the holy Ghost, borne of the Virgin MARY, suffered vnder PONTIVS PILATE, who was crucified, dead and buried; descended into Hell; rose againe the third day; hee ascended into Heauen; where he sitteth at the right hand of God the Father almighty, from whence he shal come to iudge the quicke and dead. And to such as are sonnes, m 1.53 God doth also send the Spirit of his Sonne, to renue and sanctifie them as children of the Father, members of the Sonne, temples of the Spirit, that they, euen all the elect, may be one holy Catholike Church, enioying the vnspeakeable priuiledges and heauenly preroga∣tiues of the Communion of Saints, the forgiuenesse of Sinnes, the Resurrection of the Body, and Euer lasting life. Euen so, come Lord Iesus.

CHAP. II.

Of the Creation of the World.

THey which would without danger behold the Eclipse of the Sunne, vse not to fixe their eyes directly vpon that bright eie of the World, (although by this case darkned) but in water behold the same with more ease and lesse perill. How much fitter is it likewise for our ten∣der eyes in beholding the light of that Light, a 1.54 the Father of lights b 1.55 in whom is no darknesse, to diuert our eyes from that brightnesse of glory, and behold him (as wee can) in his workes? The first of which in execution was the creation of the World, plainly described by MOSES in the booke of Gene∣sis, both for the Author, matter, maner, and other circumstances; Reason it selfe thus farre subscribing, as appeareth in her schollers, (the most of the Heathens and Philo∣sophers in all ages) That this World was made by a greater than the World. In pro∣uing this, or illustrating the other, a large field of discourse might be ministred: nei∣ther do I know any thing wherein a man may more improue the reuenues of his lear∣ning, or make greater shew with a little, * 1.56 decking and pruning himselfe, like AeSOPS Iay, or HORACE his chough, with borrowed feathers, than in this matter of the Creation, written of (after their maner) by so many, Iewes, Ethnikes, Heretikes, and Orthodoxe Christians. For my part it shall be sufficient to write a little, setting downe so much of the substance of this subiect, as may make more plaine way, and easier in∣troduction, into our ensuing Historie: leauing such as are more studious of this know∣ledge to those which haue purposely handled this argument, with commentaries vpon MOSES text: of which, besides many modern writers (some of which haue almost oppressed the Presse with their huge volumes) there are diuers of the Primitiue, mid∣dle, and decayed times of the Church.

c 1.57 In the beginning (saith MOSES) God created the Heauen and the Earth. Wherein (to omit the endlesse and diuers interpretations of others, obtruding allegoricall, ana∣gogical, mystical senses on the letter) is expressed the Author of this worke to be God, Elohim; which word, as is said, is of the plurall number, insinuating the Holy Trinity, the Father as the fountaine of all goodnesse, the Sonne as the wisedome of the Father,

the Holy Ghost as the power of the Father and the Sonne concurring in this worke. The action is creating, or making of nothing, to which is required a power superna∣turall and infinite. The time was the d 1.58 beginning of time, when as before there had neither beene time, nor any other creature. The worke is called Heauen and Earth; which e 1.59 some interpret all this bodily world, here propounded in the summe, and af∣ter distinguished in parcels, according to the sixe dayes seuerall workes. Some vnder∣stand thereby the f 1.60 First matter; which other g 1.61 apply only to the word Earth expoun∣ding Heauen to be that which is called Empyreum, including also the spirituall and su∣per-celestiall inhabitants. Againe, other, whome I willingly follow, h 1.62 extend the word Heauen to a larger signification, therein comprehending those three Heauens, which the Scriptures mention: (one whereof is this lower, where the birds of the Hea∣uen doe flie, reaching from the Earth to the Sphere of the Moone: the second, those visible Orbes of the Planets and fixed Starres, with the first Moueable: the third cal∣led the Heauen of Heauens, the third Heauen and Paradise of God) together with all the hoast of them. By Earth they vnderstand this Globe, consisting of Sea and Land, with all the creatures therein. The first verse they hold to be a generall proposition of the Creation of all Creatures, i 1.63 visible and inuisible, perfected in k 1.64 sixe dayes, as many places of Scripture testifie: which, as concerning the visible, Moses handleth after particularly, largely, and plainely, contenting himselfe with briefe mention of those inuisible creatures, both l 1.65 good and m 1.66 bad, as occasion is offered in the fol∣lowing parts of his Historie. In the present, n 1.67 he omitteth the particular description of their Creation, least some (as Iewes and Heretikes haue done) should take occa∣sion to attribute the Creation to Angels, as assistants: or should, by the excellencie of that Nature, depainted in due colours, be carried to worshipping of Angels: a superstition which men haue embraced, towards the visible creatures, farre inferior both to Angels and themselues. Moses proceedeth therefore to the description of that first matter, and the creatures thereof framed and formed. For touching those inuisible creatures, both the Angels and their heauenly habitation, howsoeuer they are circumscribed, and haue their proper and most perfect substance, yet according to the interpretation of Diuines, o 1.68 their nature differeth from that of other creatures, celestiall or terrestriall, as not being made of that first matter, whereof these consist. Let vs therefore labor rather to be like the Angels in grace, that we may be like vnto thē in glorie, than prie too curiously into their Nature (to our vnderstandings in man∣ner supernaturall) and endeuor more, in heeding the way which leadeth to that Hea∣uen of the Blessed, than busie our wits too busily in descrying or describing it. Onely thus much we may obserue thereof, that it is beyond all reach of our obseruation: in regard of substance not subiect to corruption, alteration, passion, motion: in quanti∣tie, p 1.69 many dwelling places, most spacious and ample: in qualitie, a Paradise, faire, shi∣ning, delightsome, wherein no euill can be present or imminent; no good thing ab∣sent: a meere transcendent, which eye hath not seene, nor care heard, nor the heart of man can conceiue. Where the q 1.70 Tabernacle of God shall be with men, and he will dwell with them, and shall be r 1.71 all in all vnto them; where the pure in heart shall see him, and euen our bodily eyes shall behold that most glorious of creatures, the Sunne of righ∣teousnesse, and Sonne of God, Christ Iesus. Embracing these things with Hope, let vs returne to Moses his description of the sensible World; who sheweth, that that Heauen and Earth, which now we see, were in the beginning or first degree of their being, an Earth without forme, and void, a darkened depth and waters: a matter of no matter, and a forme without forme; a rude and indigested Chaos, or confusion of matters, rather to be s 1.72 beleeued than comprehended of vs. This is the second natu∣rall beginning. For, after the expressing of the matter, followeth that which Philoso∣phers call a second naturall Principle, t 1.73 Priuation, the want of that forme, of which this matter was capable, which is accidentally a naturall principle, required in regard of generation, not of constitution, here described by that part next vs, Earth, which was without forme, as is said, and void. This was the internall constitution: the exter∣nall

was, darknesse vpon the face of the Deepe. Which Deepe compriseth both the earth before mentioned, and the visible Heauens also, called a Depth, as to our capacitie in∣finite, and plyant to the Almightie hand of the Creator: called also Waters, u 1.74 not because it was perfect waters, which was yet confused, but because of a certaine re∣semblance, not onely in the vniformitie thereof, but also of that want of stabilitie, whereby it could not abide together, but as the Spirit of God moued vpon these Waters, to sustaine them; and x 1.75 as the Henne sitteth on her egges to cherish and quicken, as Hierome interpreteth the word, so to maintaine, and by his mightie power to bring the same into this naturall order. Here therefore is the third begin∣ning or Principle in Nature, That forme, which the Spirit of God, the third person in Trinitie (not ayre or wind, as y 1.76 some conceiue, being things which yet were not themselues formed) by that action framed it vnto, and after more particularly ef∣fected.

This interpretation of the Spirit mouing vpon the Waters, agreeth with that opi∣nion which some attribute to the Stoikes, That all things are procreated and gouer∣ned by one Spirit: and Virgil most elegantly and diuinely singeth, and seemeth to paraphrase on Moses words:

z 1.77 Principio Caelum, ac Terras, camposque liquentes Lucentemque globum Lunae, Titaniaque astra, Spiritus intus alit: totamque infusa per artus Mens agitat molem & magno se corpore miscet:

That is,

Heauen first, and Earth, and Watrie plaines, Bright Moone, of Starres those twinckling traines, The Spirit inly cherisheth, Loues, moues, great bodie nourisheth; Through all infus'd this All containes.

The first creatures which receiued their naturall forme, were the Elements: the first, lightest, and highest whereof is Fire, whose effect is the light, whereof it is said, that God said, Let there be Light. For howsoeuer some vnderstand this of the * 1.78 Sunne, which they will haue then to be created, a 1.79 some of a qualitie diffused through that confused matter, b 1.80 some of a Cloud formed of the waters, which as a charriot of light with his circular motion caused day and night: to omit the more friuolous in∣terpretations of such as apply it allegorically or mystically to men or Angels, in re∣spect of the regeneration of the one, or first generation of the other; I rather follow the opinion of Iunius, * 1.81 who applyeth this to the fierie element, whose act and quali∣tie is to enlighten; although perfectly to affirme what this Light was must be by our enlightning from him, who commaunded this Light to shine out of the darkenesse. This Light God made by his Word, not vttered in sound of syllables, nor that, which in the c 1.82 beginning was with God, and was God (and therefore could not be this Word, which now had a beginning) but by his powerfull effecting, calling things that are not as though they were, and by his calling or willing causing them to be; thereby signifying his will as plainely, and effecting it as easily, as a word is vnto a man. This Word was common to the Father, Sonne, and Holy Ghost, each and all, by doing, vt∣tering this will or decree, the manner of doing neuerthelesse being diuers, according to the distinction of persons. Here yet is a testimonie of the Trinitie: for as by su∣staining that matter the power of God appeared, and therefore it is attributed to the Spirit; so by the order and disposition of the creatures his wisdome is manifest, which is the essentiall Word of the Father, d 1.83 without which was made nothing that was made, which after became flesh, and dwelt among vs. e 1.84 The Trinitie decreed, the second Per∣son effected, Let there be Light, and there was Light: for by the word of the Lord were

the Heauens made. That vncreated Light commaunded this elementarie Light to be, that so the thinner and higher Element, seuered from the Aire, might by his enlight∣ning operation, effect; and the Aire, according to the nature thereof, receiue this lightsome shining: which to the Fire was an essentiall propertie, to the Aire an acci∣dentall qualitie, approued of God, as good both in it selfe, and to the future creatures. This Light did God separate from the darknesse (which indeed is nothing in nature, but the absence of Light) so disposing thereof, that Light and Darknesse should in their Hemisphere succeed each other. Whether it were so moued by the motion of the ninth Sphere, or first moueable, the highest of the moueable Heauens, and out∣most circumference, created in the beginning, as f 1.85 some interprete the first words of Moses, or by any other meanes, then appointed by God, it is hard to determine. For we may not reason à facto ad fieri, from the order of their constitution, in which they now are, to the principles of their institution, whiles yet they were in making, as g 1.86 Simplicius, and other (Philosophers may I call them, or Atheists?) haue absurdly done, in this and other parts of the Creation. This was the first dayes worke.

In the second, God said let there be a Firmament in the middest of the waters, &c. The word Rakiah, translated Firmament, signifieth h 1.87 expansum, or a thing stretched out; or as some i 1.88 say, a thing made strong by stretching out, designing that vast and wide space and ayrie Region, by the extension thereof, made thinner, purer, and stronger, able to beare those waterie Clouds, which it separateth from these inferior waters, in their proper and elementarie Seat. In which sense He is said to stretch out the Hea∣uens like a Curtaine, and to lay the beames of his chambers in the waters. Psal.104.2.

After the Aethereall * 1.89 Region (reaching in the hither part thereof from the middle Region of the Aire to the Moone, and from thence in the higher part to the highest Heauen) and the Aire (distinguished also into two parts, the middle, and the lower part, as the Philosophers tearme them, when they consider not the whole, as here we doe, but that part, wherein the Meteors are caused) after these two Elements, thus in the two first dayes ordered and disposed: in the third day followeth the perfecting of the two lowest Elements, the Water and Earth, which yet were confused, vntill that mightie Word of God did thus both diuorce and marrie them, compounding of them both this one Globe, now called Drie Land, and Seas. The waters which yet oppressed, and by their effusion and confusion did tyrannize, rather than orderly sub∣due, and gouerne this inferior myrie masse, were partly receiued into competent cha∣nels, and there also gathered on swelling heapes, where, though they menace a re∣turne of the old Chaos, both by their noyse and waues, yet hath k 1.90 God stablished his commaundement vpon it, and set barres and dores, and said, Hitherto shalt thou come and no further, and here shall it stay thy proud waues. Otherwise, l 1.91 the Deepes, which then couered it as a garment, would now stand aboue the Mountaines. At his rebuke they flie, who with fetters of sand (to shew his power in weakenesse, with a miracle in na∣ture) chayneth vp this enraged Tyrant, that the creatures might haue a meet place of habitation. Thus did not onely the drie Land appeare, but by the same hand was en∣riched with Hearbes and Trees, enabled in their mortall condition, to remaine im∣mortall in their kind. And here beginneth Moses to declare the creation of com∣pound bodies; hitherto busied in the Elements.

Now when the Lord had made both Plants, Trees, and Light, without the influ∣ence, yea before the being of Sunne, Moone, or Starre, he now framed those fierie Balls, and glorious Lights, whereby the Heauens are beautified, the Aire enlightned, the Seas ruled, and the Earth made fruitfull. Thus he did the fourth day, after those other things created, least some foolish Naturalist should bind his mightie hand in Natures bands, seeing these Lights now become the chiefe officers in Natures Court. That shining, before dispersed, was vnited in these bodies, whether by refraction of those former beames by these solide Globes, or by gathering that fierie substance into them, or by both, or by other meanes, I leaue to others coniectures. These be appointed to distinguish day and night, to dispose the diuers seasons of the yeare, to

exercise also a naturall influence into inferiour compounded bodies, although not in such vnlimited power as the m 1.92 Star-gazers imagine; which yet if they had, could ne∣uer be knowne of vs in such a multiplicitie of causes, and suddennesse of change, in that vnspeakeable swiftnesse of the Heauens, as appeared by n 1.93 Nigidius Figulus his wheele, which he turned with the swiftest violence, and making a blot or marke ther∣in, as it turned made another spot in or neere the same place, as it seemed in that swiftnesse of motion to the beholders, but at the standing still of the wheele, appeared much distant. Of these lights the greatest, not in quantitie, but in operation and see∣ming, are the Sunne and Moone, the greatest lights after o 1.94 abused to the greatest darknesse: the greatest of which seemeth to our eyes little, and yet by rules of Arte is found farre greater then the earth; that we may learne not to trust our sense too much in heauenly things.

In the fifth day God created the Fishes and Fowles, blessing them with power of propagation.

The like he performed the sixth day, in forming the Beasts both wilde and tame, and creeping things: thus furnishing the aire, water, and earth, with their proper In∣habitants.

p 1.95 Sanctius his animal mentis{que} capacius altae, Deerat adhuc, & quod dominari in caetera posset. Natus bomo est.

After hee had thus prouided his cheere, hee sought him out a guest, and hauing built and furnished his house, his next care was for a fit inhabitant. Of this, Moses addeth, Furthermore God said, Let vs make man. But this will aske a longer discourse. In the meane time wee haue this testimony of Moses of the Creation of the World, whose sense if I haue missed or misted in these many words, I craue pardon. And al∣though this testimonie might suffice a Christian, * 1.96 which must liue by faith, and not by sight: yet to preuent cauillers, we haue other witnesses both of reason and autho∣ritie, That this World had a beginning, and that the builder and maker thereof, was God. For, doth not Nature both within and without vs, in the admirable frame of this lesse or that greater World, in the Notions of the one, and the Motions of the other, in the wise & mightie order and ordering of both, lead men vnto a higher and more excellent Nature, * 1.97 which, of his goodnes, we call GOD? When we behold the whole World, or any part of it, in the elements such agreement, in such disagreement: in the heauenly motions such constancie, in such varietie: in these compound bodies, being, liuing, sense, reason; as diuers degrees, diuersly communicated to so many formes and rankes of Creatures: Wee can no more ascribe these things to chance, than a Printers barrell of letters could by chance fall into the right composition of the Bible which he printeth, or of Homers Iliads; to vse p 1.98 Tullies similitude: neither can any ascribe the Creation to the Creature, with better reason, then if by some shipwracke, being cast on a desolate Iland, and finding houses, but seeing no people therein, he could esteeme the Birds or Beasts (all the Ilanders he seeth) to be the fra∣mers of these buildings. But thou mayest thinke it eternall; Thou mayest as well thinke it to be God, Infinite, Vnchangeable, in the whole and in all the parts. Doth not the Land by seasons, the Sea by ebbing and flowing, the Aire by succeeding changes, the Heauens by motions, all measured by Time, proclaime that they had a beginning of Time? Are not Motion and Time as neere Twinnes, as Time and Eter∣nitie are implacable enemies? Nay, how canst thou force thy mind to conceiue an E∣ternitie in these things, which canst not conceiue Eternitie? which canst not but con∣ceiue some beginning, and first terme or point, from whence the motion of this wheele began? And yet how should we know this first turning of the Worlds wheele, whose hearts within vs moue, be we vnwitting or vnwilling, the beginning where∣of thou canst not know, and yet canst not but know that it had a beginning, and to∣gether with thy bodie shall haue an ending? How little a while is it, that the best

q 1.99 Stories in euery Nation, shew the cradle & child-hood therof? Their later receiued Letters, Arts, Ciuilitie? But what then, say they, did God before he made the World? I answere, that thou shouldest rather thinke Diuinely of Man, then Humanely of God, and bring thy selfe to be fashioned after his Image, then frame him after thine. This foolish question some answere according to the foolishnesse thereof, saying, He made Hell for such curious inquisitors. r 1.100 Aliud est videre, aliud ridere, saith Augu∣stine. Libentius responderim nescio quod nescio. Quatempora fussent, quaeabs te condita non essent: Nec intempora tempore praecedis, sed celsitudine semper praesentis aelernitatis, &c. s 1.101 Before all things were, God onely was, and he vnto himselfe was in stead of the World, Place, Time, and all things, hauing all goodnesse in himselfe: the holy Trinitie t 1.102 delighting and reioycing together. To communicate therefore (not to en∣crease, or receiue) his goodnesse, he created the World, u 1.103 quem Graci * 1.104 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (saith Pliny) nomine ornaments appellant, nos à perfecta absoluta{que} elegantia Mundum. But for this matter, it is also of the wisest and most learned in all ages confessed, as their te∣stimonies, alleaged by Iustin Martyr, Lactintius and other Ancients, and especially by x 1.105 Philip Morney, do plainly manifest. To him therefore, to Viues, and others which haue vndertaken this taske, by reason, and by humane authoritie, to conuince the gain-sayers of our faith, let such resort, as would be more fully resolued in these curi∣ous doubts. As for all such y 1.106 strange and phantastical or phreneticall opinions of He∣retikes, or Philosophers which haue otherwise related of this mysterie of the Creati∣on, then Moses, they need not confuting, and for relating these opinions wee shall find fitter place afterwards. I will neere adde this saying of Vines to such vnnaturall Naturalists, as vpon slight and seeming naturall reasons, call these things into questi∣on. z 1.107 Quam stultum est de mundi creatione ex legibus huius Naturae statuere, cùm creatio illa naturam antecosserit? Tum enim natura est condita quando & mundus, nec aliud est natura quam quod Deus iussit; alioqui minister esset Deus naturae, non dominus. Hence was Aristotles Eternitie, Plinies Deitie ascribed to the world, Democritus, Leucippus, and Epicurus, Atomi, the Stoikes Aeterna materia, Plato's Deus, exemplar & materia, as * 1.108 Ambrose termeth them, or as a 1.109 others, vnum or bonum, Mens & Anima (a Trinity without perfect vnitie) the Manichees two beginnings, and an endlesse world of er∣rors about the Worlds beginning, because they measured all by Naturall axiomes. b 1.110 Orpheus, as Theophilus the Chronographer, cited by Cedrenus, alleageth him, hath his Trinitie of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to which he ascribeth the Worlds Creation: but the Poets dreames are infinite, which might make and marre their Poeticall Worlds at pleasure.

CHAP. III.

Of Man, considered in his first state wherein he was created: and of Paradise, the place of his habitation.

HItherto we haue spoken of the framing of this mightie Fabrike, the Creation of the visible World, leauing that inuisible to the spirituall Inhabitants, which there alway behold the face of the heauenly Fa∣ther, as not daring to prie too farre into such mysteries, a 1.111 Rashly puft vp with a fleshly mind: This whereof we treate they need not, as fin∣ding all sufficience in their Al-sufficient Creator: The inferiour Creatures (which hi∣therto haue been described) know it not, but content * 1.112 themselues with themselues, in enioying their naturall being, mouing, sense, Onely Man, in regard of his body, needeth it, and by the reasonable power of his soule can discerne and vse it. Man therefore was last created, as the end of the rest, an Epitome and Mappe of the World, a compendious little other world, consisting of a visible and inuisible Na∣ture, so resembling both the worke and the Worke-man: the lastin execution, but

first in intention, to whom all these Creatures should serue, as meanes and prouoca∣tions of his seruice to his and their Creator.

Man may be considered, in regard of this life, or of that which is to come: of this life, in respect of Nature of Grace: and this Nature also sustaineth a two-fold consi∣deration, of integritie and corruption: For b 1.113 God made man righteous, but they sought to themselues many inuentions. His first puritie in his Creation, his fall from thence by sin, his endeuour to recouer his former innocencie by future glory, either in the by-waies of superstition, which Nature (a blind guide) leadeth him into, through so many false religions; or by the true, new and liuing way, which God alone can set him, and doth conduct him in, is the subiect of our tedious taske; the first two more briefely pro∣pounded: the two last historically and largely related.

In that first state, his Author and Maker was Iehouah Elohim, God in the plurality of Persons and vnitie of Essence; the Father, by the Sonne, in the power of the Spirit: whereunto, he did not only vse his powerfull word as before, saying, let there be Man, but a consultation, let vs make Man: not that he needed counsaile, but c 1.114 that he in this Creature did shew his counsaile and wisdome most apparantly. The Father, as first in order, speaketh vnto the Sonne and holy Ghost, and the Sonne and holy Ghost in an vnspeakeable manner speake and decree with the Father; and d 1.115 the whole Trinitie consult and agree together, to make Man: which * 1.116 for Mans instruction, is by Mo∣ses vttered after the manner of Men. The manner of his working was also in this Crea∣ture, singular; both in regard of his bodie, which, as a Potter his clay, he wrought and framed of the dust into this goodly shape; and of his soule, which he immediately breathed into his nosthrils.

Thus hath Man cause to glorie in his Creators care, in himselfe to be humbled, ha∣uing a bodie framed not of solid earth, but of the dust (the basest and lightest part of the basest and grossest element, e 1.117 So vaine a thing is man) his soule of nothing, lighter then vanitie, in the infusion created, and in the Creation infused, to bee the dweller f 1.118 in this house of clay, and habitation of dust. Yea not a house, but a g 1.119 taberna∣cle continually in dissolution. Such is the Maker and Matter of Man. The forme was his conformitie to God, after whose Image he was made. Christ onely is in full resem∣blance, the h 1.120 Image of the inuisible God, i 1.121 the brightnes of his glory, and the ingraued forme of his Person. Man was not this Image, but made ad imaginem, according to this Image, resembling his Author, but with imperfection, in that perfection of humane Nature.

This Image of God appeared in the soule properly, secondly in the bodie (not as the k 1.122 Anthropomorphite Heretikes, and * 1.123 Popish Image-makers imagine, but) as the instrument of the soule, and lastly in the whole Person. The soule in regard of the spirituall and immortall substance, resembleth him which is a Spirit, and euerlasting: to which some adde the resemblance of the holy Trinitie, in this, that one soule hath those three essentiall faculties of Vnderstanding, Will, and Memorie, or (as others) of Vegetation, Sense, and Reason. In regard of gifts and naturall endowments, the soule in the vnderstanding part receiued a Diuine impression, and character, in that knowledge, whereby she measureth the heauens, bringeth them to the earth, lifteth vp the earth to heauen, mounteth aboue the heauens to behold the Angels, pierceth the center of the earth in darknesse to discerne the infernall regions and legions, be∣neath and aboue them all searcheth into the diuine Nature: whereby, l 1.124 Adam was without studie the greatest Philosopher, (who at first sight knew the nature of the beasts, the originall of the Woman) and the greatest Diuine, (except the second A∣dam) that euer the earth bare. The will also, in free choice of the best things, in m 1.125 righ∣teous disposition towards man, and true holines towards God, was conformed to his will, for whose willes sake it is, and was created. The body cannot so liuely expresse the vertue of him that made it, but as it could, in that perfect constitution, ( n 1.126 so feare∣fully and wonderfully made * 1.127 ) and as the organ of the soule, whose weapon it was to righteousnes, had some shadow thereof. The whole Man in his natural Nobilitie be∣yond, & Princely dominion ouer the other Creatures (that we mention not the hope

of future blessednesse) sheweth after what Image Man was created, and to what hee should be renued. The end whereunto God made Man, is God himselfe, who hath made all things for himselfe: the subordinate end was Mans endlesse happinesse, the way whereunto is religious obedience.

Moses addeth, o 1.128 He created them male and female, thereby to shew, that the Wo∣man in OEconomicall respect is p 1.129 the image and glorie of the Man, being created for the Man, and of the Man, but in relation to God, or the World, She as a Creature, was also framed after the same Image. As for that monstrous conceit of the Rabbins, that the first Man was an Hermaphrodite, it deserueth not confutation or mention. The order of the Womans creation is plainly related. God q 1.130 finding not a meet help for Adam, in his sleepe tooke one of his ribs, whereof he built the Woman. This in a my∣sterie signified that deadly sleepe of the heauenly Adam on the Crosse, whose stripes were our healing, whose death was our life, and out of whose bleeding side was by Diuine dispensation framed his Spouse the Church. This may be part of the sense, or an application thereof, as r 1.131 some say, to this mysterie; or the signification rather of the s 1.132 thing it selfe heere declared, then of the words, which properly and plainely set downe the Historie of a thing done, after the literall sense to be expounded.

According to this sense, Moses expresseth the Creation, the making and marry∣ing of the Woman. The Maker was God, the matter a ribbe of Adam, the forme a building, the end to be a meete helpe. The Man was made of dust, the Woman of the Man, to be one flesh with the Man, and of a ribbe, to be a helpe and supporter of him in his calling, which requireth strength: neither could any bone be more easily spared, in the whole bodie, which hath not such varietie of any other kind: nor could any place more designe the Woman her due place, not of the head, that shee should not arrogate rule; not of the feet, that the husband should not reckon her as his slaue; but in a meane betweene both, and that neere the heart, in which they should (as in all Diuine and Humane Lawes else) be fastioyned. The building of this bodie of the Woman was, in regard of the Progenie, which was in that larger roome to haue the first dwelling. The soule of the Woman is to bee conceiued, t 1.133 as the soule of the man before mentioned, immediately infused and created by God, herein equall to man.

Being thus made, she is married by God himselfe vnto Adam, who brought her vnto him, to shew the sacred authoritie of marriage, and of parents in marriage: A mutuall consent and gratulation followeth betweene the parties, least any should ty∣rannically abuse his fatherly power. And thus are two made one flesh in regard of one originall, equall right, mutuall consent, and bodily coniunction. And thus were this goodly couple glorious in nakednes, not so much in the ornaments of beautie, which made them to each other amiable, as of Maiestie, which made them to other crea∣tures dreadfull: the Image of God clothing that nakednesse, which in vs u 1.134 appeareth silthie, in the most costly clothing. God further blessed them both with the power of multiplication in their owne kind, and dominion ouer other kinds: and gaue them for food x 1.135 euery herbe bearing seed, which is vpon all the earth, and euery tree, wherein is the fruit of a tree bearing seed. He doth (as it were) set them in possession of the Crea∣tures, which by a charter of free gift he had conueyed to them, to hold of him as Lord Paramount.

But least any should thinke this but a niggardly and vnequall gift, whereas since the sloud more hath been added, and that in a more vnworthinesse through mans sin: let him consider, that, since the fall, y 1.136 the earth is accursed, whereby many things are hurtfull to mans nature, and in those which are wholesome, there is not such varietie of kinds, such plentie in each varietie, such ease in getting our plentie, or such quality in what is gotten, in the degree of goodnes and sweetnes to the taste & nourishment. Which had they remained in this sickely and elder age of the world, we should not need to enuie Cleopatra's vanitie, or Heliogabalus his superfluity & curiositie. And had not man sinned, there should not haue needed the death of beasts to nourish his life,

which without such stay should haue beene immortall: the vse whereof was after granted, rather to supply necessitie, when the Floud had weakened the Farth, then to minister a greater abundance then before it hand: and least of all to satisfie the gree∣die and curious appetites of more then beastly men.

Liberall and bountifull was Gods allowance, which yet as man abused in eating the forbidden fruit, so whether any sinfull men did transgresse by eating the flesh of beasts, as iniquitie increased, it is vncertaine. And yet it is likely, that when the earth was y 1.137 filled with crueltie, as men escaped not beastly but chery, so beasts escaped not but cherly inhumanity: and men, that stay not now for commission to eate mans flesh, would then much lesse aske leaue to feede on beasts. Then did the godly Pa∣triarches liue many hundred yeeres * 1.138 without such foode, whereas now wee reach not to one with this helpe, that I speake not of those which by abuse heereof are as cruell to themselues, (in shortning their dayes by surfeits) as to the Creatures, ma∣king their bellies to become warrens, fish-pooles, shambles, and what not, saue what they should be? Had not man bin diuellish in sinning, he had not bin beastly in feeding, nay the beasts had abhorred that which now they practise, both against their Lord and their fellow-seruants. z 1.139 The Woolfe should haue dwelt with the Lambe, the Leopard should haue lien with the Kid, and the Calfe, and the Lion, and the fat beast to∣gether, and a little Childe might leade them. * 1.140 And this in the time of the Floud appea∣red, when all of them kept the peace with each other, and dutifull allegeance to their Prince in that great family and little mooueable world, Neahs Arke.

The place of Adams dwelling is expressed by Moses: And the Lord God planted a garden Eastward in Eden, and there he put the man whome he had made, Gen.2.8.Maruell it is to see the confusion which sinne bringeth, which appeareth not onely in the bo∣dy, soule, diet and other prerogatiues of our first parents, but in this place also, then a place of pleasure, a Paradise and garden of delights: after, a place prohibited, and kept by the blade of a sword shaken: now the place cannot be found in earth, but is be∣come a common place in mens braines, to macerate and vexe them in the curious search hereof. * 1.141 Some doe conuert this History into an allegorie, as did the Mani∣chees, and the Originists, confuted by Methodius, as a 1.142 Epiphanius witnesseth. Hie∣rome in 'Dan.10. saith, that seeking for shadowes in the truth, they ouer-turne the truth it selfe. Vmbras & imagines in veritate quaerentes, ipsam conantur euertere verit a∣tem, vt flumina & arbores & paradisum putent allegoriae legibiss se debere subruere. Such mysticall Mist-all and Misse-all Interpreters are our Familists in these times, by vn∣seasonable and vnreasonable allegories, raising mists ouer the Scripture-sense, which thereby they misse and cannot finde. b 1.143 Augustine relateth three opinions, that alle∣goricall, which hee confuteth: the literali, and that which followeth both the one and the other, as himselfe doth. The c 1.144 Hermiaens and Seleucians are said to deny, that there was any such place: And the naked Adamites accounted their Church to be Pa∣radise. Others are as prodigall, and ascribe hereunto all the Earth, which was a Para∣dise, til sinne brought in a curse. Thus holdeth d 1.145 Wolfgangus Wissenburg, Goropius also, and Vadianus are of like minde, That mans exile was but the alteration of their hap∣py condition, that the fiery sword was the fiery Zone &c. A great while it went for currant, that it was a pleasant region, by a long tract of sea and land separated from our habitable world, and lifted vp to the circle of the Moone, whereby it was out of the reach of Noahs floud. This hath e 1.146 Petrus Comestor and Stratus: and many tra∣uellers in old times haue trauelled with this conceit, but brought forth a lie, as ap∣peareth by their Legends. f 1.147 That saint Brandon sailed thither from Ireland, is as true as that he met Indas in the way released from his paines, (as he was alway from Sa∣turday to Sunday Euensong:) or that they made fire on a fish (supposing it to be an Iland) which if he could once get his taile into his mouth, would ouerturn the world, as that Legend telleth. It should seeme the man in the Moone called him, and shew∣ed him the way to this Paradise. Others place it Eastward, in the highest top of the earth, where the foure Riuers, mentioned by Moses, haue their originall, whence they

runne, and are swallowed vp of the Earth, and after rising in diuerse places of the world, are knowne by the names of Nilus, Ganges, Tigris, Euphrates. g 1.148 Hugo de S. Victore and Adrichomius * 1.149 are of this opinion: yea the great Cardinall Caietane * 1.150 and Bellarmine, * 1.151 place Henoch and Elias in earthly Paradise, yet liuing there vntil the time of Antichrist, which wood he cannot see (being in the middest of it) for trees. But the discouery of the World by Trauellers, and description thereof by Geogra∣phers, wil not suffer vs to follow them (to the want of which Art, I meane Geogra∣phie, such phantasies may bee imputed) whereby also is confuted the opinion of them, which place it vnder the Equinoctiall circle, as Durandus and Bonancntura.

h 1.152 Others account so much to Paradise, as those foure Riuers doe water, euen the chiefe part of Afrike and Asia: and some confine it in streighter limits of Syria, Ara∣bia and Mesopotamia, as if Adam had beene so couetous as his Posteritie, or so la∣borious as to husband so large Countries. The salfe interpretation of those Riuers to be Nilus, Ganges &c. was the cause of this errour, the i 1.153 Septuagint translating in stead of Sichor (which is Nilus) Gihon the name of one of these streames.

Moses as it were of purpose by an exact chorography and delineation of the situ∣ation, doth meete with those errors, and with other the like, which I doe not heere relate. Neither is their opinion to be followed, which drowne all altogether in the deluge, seeing that after that time Moses wrote this. Franciscus Iunius in his readings on Genesis * 1.154 hath largely and learnedly handled this matter, and added a Mappe al∣so of Heden in which it stoode, and the course of the Riuers with the Countries ad∣iacent. In him the Reader may finde satisfaction. He sheweth out of Curtius, Plime, and Solinus, the miraculous fertilitie of that part of Babylonia, which Ptolomy cal∣leth Auranitis or Audanitis, easily declined from Heden, the name given by Moses, mentioned after Moses time, 2.Rag.19 12. and Es.37.12.

For the foure Riuers he sheweth them out of Ptolomey, Strabo, Plinie, Dion, Mar∣cellinus &c. to be so many diuisions of Euphrates, whereof Baharsares or Neharsa∣res is Gihon, that which passeth through Babylon is, for the excellency, peculiarly cal∣led Perath or Euphrates; Nehar-malca or Basilius, Pishon; Tigris, * 1.155 Chiddekel. For the fiery Sword he obserueth out of Pliny li.2.ca.106. a certaine miracle of Nature in Ba∣bylonia, where the ground is seene burning continually about the quantitie of an a∣cre. But this place will not serve to dispute this poynt. If those Rivers doe not now remaine, or have altered either channell or names, it is no new thing in so old a con∣tinuance of the world. It is more then probable, that heere in these parts Paradise was, although now deformed by the Floud, and by Time consumed and become a stage of barbarisme.

Neither hath the place alone bin such a pitched field of Opinions, but the fruit al∣so which Moses expresseth to be the instrument & occasion of Adams ruine, hath set some mens teeth on edge, who tell vs what it is, as if they had lately tasted of it, a certayne signe indeede, and fruit, of that once vnlawfull tasting. k 1.156 Goropius a man addicted to opinions, which I know not whether hee did holde more strangely, or strongly, though he enlargeth Paradise ouer the world, yet he maketh Adam an In∣dian (maruaile he placeth him not in Dutch-land, for that was his language, if Beca∣nus be to be beleeued.) About the riuer Acesines betwixt Indus and Ganges (saieth he) groweth that admirable Figge tree, which hee at large describeth out of Plinie, Theophrastus and Strabo, whose branches spreading from the body, doe bend them∣selues downewards to the earth, where they take hold, and with new rooting multi∣ply themselues, like a maze or wood. One told l 1.157 Clusius that hee himselfe had beene one of eight hundred or a thousand men, which had hidden themselues vnder one of these trees, adding, that some of them were able to couer three thousand men.

Strange is this tree, and Becanus is with conceit hereof ravished into the pleasures of Paradise. This tree m 1.158 Linschoten describeth growing about Goa, and (to bring vs out of Goropius Paradise) saith that it hath no fruit worth the eating: but a small kind like Olives, which is food only forbirds. He telleth vs * 1.159 of another Indian Fig tree,

growing rather like a Reede then a Tree, a mans height, a spanne thicke, the leaves a fathome long, and three spannes broad: The Arabians and Indians suppose this to be that dismall fruit. The cause of this opinion Paludanus in his Annotations vpon Linschoten ascribeth to the pleasantnes of the smel and tast. Being cut in the middle, it hath certaine veines like a Crosse, whereon the Christians in Syria make many spe∣culations. Yea the same Author telleth of a hill in the Ile of Seilan, called Adams hill, where they shew his foot-print, to prove that he lived there: of which reade our dis∣course of that Iland, lt. 5.ca.14. Boskhier in his Ara coeli citeth out of Moses Barce∣pha, That wheat was the Tree of knowledge of good and euill; and so doe the Sa∣racens hold: so curious and vaine is blinde Reason without a guide.

But I thinke I have wearied the Reader, with leading him thus vp and downe in Paradise; small fruit I confesse is in this fruit, and as little pleasure in this Paradise, but that variety happily may please some, though it be to others tedious. And for a conclusion it is, I thinke, worth the noting, that M. Cartwright an eye-witnesse, u 1.160 by the counsel of the Nestorian Patriark at Mosul or Niniuie visited the Ile of Eden, stil so called, and by them holden a part of Paradise, ten miles in circuit, and some∣time walled: which if it be not part of that garden-plot mentioned by Moses, yet it seemes, is part of that country somtime called Eden, in the East part whereof Paradise was planted, and not far (according to Iunius Map) from that happy vnhappy place.

CHAP. IIII.

Of the word Religion, and of the Religion of our first Parents before the fall.

HAuing thus made way to our history of Religions, the first (and there∣fore best) Religion, is in the first place to be declared. Only somwhat may be, not vnfitly, spoken before of the word. Religion in it selfe is naturall, written in the hearts of all men, which wil (as here we shew) rather be of a false then no Religion: but the name whereby it is so called, is by birth a forreiner, by common vse made a free-denizen among vs, descen∣ded from the Romans, which by their swords made way for their words, the Authors both of the thing it selfe and of the appellation, to a great part of this Westerne world. But as the Latines have accustomed themselves to multiplicitie and varietie of Rites, so have they varied not a little about the Parents (as I may say) of this child, (as the Grecians sometimes, about Homers birth-place) some giving one etymolo∣gie and derivation of the word, and some another, that there needeth some Herald to shew the true petigree, or some Grammarian Dictator to cease the strife.

a 1.161 Servius Sulpitius (as Macrobius citeth him) calleth that Religion, which for some holinesse is removed and separated from vs, quasi relictam à relinquendo dictam. Servius deserveth to be relinquished, and his opinion removed and separated even with an Anathema, if he would remove and separate Religion from vs, which is the life of our life, the way to our happines. The like is added of Ceremonia à carendo di∣cta, a iust name and reason of the most of the present Romish Ceremonies, whose want were their best company. Massurius Sabinus in b 1.162 A. Gellius hath the like words. Religio, with Tully, is Cultus deorū, the worship of the gods, hereby distinguished from Superstition, because they were, saith he, called Superstitious, that spent whole daies in praier & sacrifices, that their children might be Superstites, survivors after them: (or rather as Lact.l.4.c.28. Qui superstitens memoriā defunctorū colunt, aut qui parentibus suis superstites celebrant imagines eorū domi, tanquā deos penates. But they which diligently vsed and perused the things pertaining to divine worship, & tanquam relegerent, were called Religious, Religiosi ex religendo tanquā ex eligendo eligentes, intelligendo intelligen∣tes.

* 1.163 Saint Augustine better acquainted with religion than Cicero commeth neerer to the name and nature thereof, deriuing it e 1.164 à religendo of chusing 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 Fa∣ther elsewhere, in his Booke de Vera Religione f 1.165 acknowledgeth another originall of the word, which Lactantius béfore him had obserued, à religando, of fastning, as be∣ing the bond betweene vs and God. g 1.166 Ad Deum tendentes, saith Augustine, & ci vnire∣ligantes animas nostras unde religio dicta creditur. Religet ergonos Religio vni ommpe∣tenti Deo. Lactantius his words are; Diximus nomen religionis à vinculo pietatis esse deductum, quòd hommem sibi Deus religaucrit & pietate constrinxerit, quia seruire nos ei vt dommo & obsequi vt patri necesseest. Melius ergo (quàm Cicero) idnomen Lucretius interpretatus est, quia dit sereligionuin nodos exolvere. And according to this ctymolo∣gie is that which Master Camden saith, Religion in old English was called Ean-fast∣nes, as the one and onely Assurance and fast Anker-hold of our soules health. Camden Rem.

* 1.167 This is the effect of sinne and irreligion, that the name and practise of Religion is thus diuersified, else had there bin, as one God, so one religion, and one language, wherein to giue it with iust reason, a proper name. For till men did relinquere. relin∣quish their first innocencie, and the Author of whom, and in whom they held it, they needed not religere, to make a second choice, or seek reconciliation, nor thus religere, with such paines and vexation of spirit to enquire and practise those things which might religare, binde them surer and faster vnto God: and in these respects for seue∣rall causes Religion might seeme to be deriued from all those fountains. Thus much of the word, whereby the nature of Religion is in part declared, but more fully by the description thereof.

Religio est, saith h 1.168 Augustine, quae superioris cuiusdam naturae quaem diuinam vo∣cant, curam ceremoniamque affert. Religion is heere described generally (whether falsely or truly) 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 serving God. Or to speake as the case now standeth with vs, i 1.169 True re∣ligion is the right way of reconciling and reuniting man to God, that he may be saued. This true way he alone can shew vs, who is the Way and the Truth, neither can we see this same, except hee first see vs, and giue vs both eyes to see, and light also where∣by 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 whome he had not beene se∣parated, 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 * 1.170 Originall Righteousnesse, flowing from that Image of God, where∣vnto he was created? Whereby his minde was enlightned to know the onely ve∣rie God, and his heart was engrauen, not with the letter, but the life and power of the Law, louing and prouing that good, and acceptable, and perfect will of God. The whole man was conformable, and endeuoured this holy practise, the bodie being pliant 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 happie was that blessed familiaritie with God, societie of Angels, subiection of Creatures, enuied onely of the Diuels, because this was so good, and they so wic∣ked? Nature was his Schoolemaster; or if you will rather, Gods Vsher, that taught him (without learning) all the rules of diuine Learning, of Politicall, Oeconomicall, and Morall wisdome.

The whole Law was perfectly written in the fleshie Tables of his heart, besides

the especial command concerning the trees in the middest of the Garden, the one be∣ing an vniuersall and euerlasting rule of righteousnesse, the other by speciall autho∣ritie appointed, as the manifestation of Godss 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 mediately giuen by the Ministerie of Moses, as to that particular Nation.

Neither know I any that make doubt of this whole Law naturally and origi∣nally communicated: saue onely that some make question of the Sabbath. How∣beit, I must confesse that I see nothing in that Commandement of the Decalogue prescribed, but is Naturall and Morall: for, both the Rest is so farre Morall, as the outward actes of Diuine worshippe cannot bee performed without suspen∣ding 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 one day of seuen in euerie weeke) appeareth both by the first order established in Nature, when God blessed and sanctified the seuenth day; k 1.171 the streame of Interpreters, especially the later, run∣ning and ioyning in this interpretation, (the Elder being somewhat more then e∣nough busied in Allegories): by the reason in the Commandement, drawne from Gods example and sanctification in the Creation: by the obseruation of a Sab∣bath, before this promulgation of the Law, Exod. 16. and by the diuision of the dayes into weekes, * 1.172 both then and before by Noeh, Genes.8. 10. 12. by the ne∣cessitie 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 pra∣ctised in their sacrifices and assemblies; the Heathens blindly, as other things, in their Feasts.

Hereunto agreeth the iudgement of Aquinas, l 1.173 Praeceptum de sanctificatione Sab∣bathi ponitur inter praecepta decalogi, in quantum est praeceptum morale, non in quantum est caeremoniale. The Precept of sanctifying the Sabbath, is set amongst the Precepts of the Decalogue, as it is a morall, not as ceremoniall Precept. It hath pleased him, m 1.174 saith M. Hooker, as of the rest, so of times to exact some parts by way of perpetuall homage, neuer to be dispensed with al nor remitted. The Morall law requiring therfore a seuenth part through∣out the age of the whole world to be that way imployed, although with vs the day be changed in regard of a new reuolution begun by our Sauiour Christ, yet the same proportion of time continueth which was before, because in reference to the benefit of Creation, and now much more of renouation thereunto added by him, which was Prince of the world to come, we are bound to account the sanctification of one day in seuen, a dutie which Gods immutable law doth, exact for euer. Thus farre Hooker.

This indeed in the Sabbath was Iewish and Ceremoniall to obserue onely that last and seuenth day of the weeke, and that as a figure, and lastly with those appointed Ceremonies, and that manner of obseruation. Thus saith Aquinas n 1.175 Habere aliquod tampus deputatum ad vacaendum dominis, cadit sub praecepto morali. Sed in quantum, &c. To haue some set time for the seruice of God is morall: but so farre this Praecept is ceremoniall, as in it is determined a speciall time, in signe of the Creation of the World. Likewise it is ce∣remoniall, according to the allegoricall signification; in as much as it was a signe of the Rest of Christ in the graue, which was the seuenth day. And likewise according to the morall signification, as it signifieth a ceasing from euery act of sin, and the Rest of the mind in God. Likewise according to the Anagogicall signification, as it prefigureth the Rest of the fruition of God, which shall be in our Countrie.

To these obseruations of Thomas we may adde that strictnesse of the obseruation, That they might not kindle a fire on the Sabbath, and such like. And howsoeuer some testimonies of the Fathers be alledged against this truth, & to proue, that the Sabbath was borne at Mount Sinai, as of o 1.176 Tertullian, Iustin Mariyr, Eusebius, Cyprian, Au∣gustine, which denie the Sabbatising of the Patriarchs before that time, and account it typicall. Why may we not interprete them of that Sabbath of the Iewes, which wee haue thus distinguished from the morali Sabbath, by those former notes of dif∣ference? Bronghton in his Concent alledgeth the Consent of Rabbins, as of Ram∣ban on Gen.26. and Aben Ezra vpon Exod. 20. That the Fathers obserued the Sabbath before Moses. And Moses himselfe no sooner commeth to a seuenth day, but he sheweth, that p 1.177 God rested, blessed, sanctified the same.

It resteth therefore, that a time of rest from bodily labour was sanctified vnto spi∣rituall deuotions from the beginning of the world, and that a seuenth dayes rest began, not with the Mosaicall Ceremonies in the Wildernesse (as some men will haue it) but with Adam in Paradise. That which is morall (say some) is eternall, and must not giue place; I answere, That the Commaundements are eternall, but yet subordinate. There is a q 1.178 first of all the Commandements, and there is a second like to this, like in qualitie, not in equalitie: and in euery Commaundement, the Soule of obedience (which is the obedience of the soule) taketh place of that bodie of obe∣dience which is performed by the bodie. Mercie is preferred before sacrifice, and charitie before outward worship; r 1.179 Paul stayeth his preaching, to heale Emychus: Christ patronizeth s 1.180 his Disciples, plucking the eares of Corne, and affirmeth, That the Sabbath was made for man, and not man for the Sabbath. Although therefore both rest and workes of the Sabbath giue place to such duties, which the present occasion presenteth, as more weightie and necessarie to that time, yet doth it not follow, that the Sabbath is not morall, no more than the Commandement of almes is not morall, because (as t 1.181 Bernard obserueth) the prohibitiue Commaundement of stealing is of greater force, and more bindeth. And in a word, the Negatiue Precepts are of more force, and u 1.182 more vniuersally bind than the affirmatiue. A man must hate his father and mother for Christs sake, and breake the Sabbaths rest for his neighbour, in cases of necessitie. And therefore such scrupulous x 1.183 fancies as some obtrude vnder the name of the Sabbath, esteeming it a greater sinne to violate this holy Rest, than to commit murther, cannot be defended.

Pardon this long Discourse, whereunto the longer Discourses of others haue brought me. But now mee thinkes I heare thee say, And what is all this to A∣dams integritie? Doubtlesse, Adam had his particular calling, to till the ground: his generall calling also, to serue God; which as hee was spiritually to performe in all things, so being a body, he was to haue time and place set apart for the bodily performance thereof. And what example could hee better follow then of his Lord and Creator? But some obiect, This is to slacken him running, rather then to incite and prouoke him; to bind, and not to loose him, can not be a spurre, but a bridle to his deuotion: but they should consider, that we do not tie Adam to the seuenth day onely, but to the seuenth especially, wherein to performe set, publike, and solemne worship. Neither did Daniel, that prayed thrice a day, or Dauid, in his seuen times, or Saint Paul, in his iniunction of praying continually, conceiue that the Sabbath would hinder men, and not rather further them in these workes. Neither was A∣dams state so excellent, as that he needed no helpes; which wofull experience in his fall hath taught. God gaue him power to liue, yea with an euerlasting life: & should not Adam therefore haue eaten, yea and haue had conuenient times for foode and sleepe and other naturall necessities? How much more in this perfect, yet flexible and variable condition of his soule, did hee need meanes of establishment, although euen in his outward calling he did not forget, nor was forgotten? Which outward workes, though they were not irkesome and tedious, as sinne hath made them to vs, yet did they detaine his body, and somewhat distract his mind, from that full and

entire seruice which the Sabbath might exact of him. Neither doe they shew any strong reason for their opinion, which hold the sanctification of the Sabbath, Gen. 2. to be set downe by way of anticipation, or as a preparatiue to the Iewish Sabbath, or∣dained y 1.184 2453 yeares after.

If any shall aske why the same seuenth day is not still obserued of Christians; I answère, this was figuratiue, and is abolished; but a seuenth day still remaineth. Lex naturalis est. coniunctam habens ceremonialem designationem diei (saith Iunius.) The Law is naturall, hauing adioyned thereto the ceremoniall appointment of the day. But why is this day now called the Lords day? I answere, euen therefore, because it is the Lords day, not changed by the Churches Constitution Meere, as some seeme to hold; except by the Churches authoritie they meane Christ and his Apostles: nor descended to vs by Tradition, as the Papists maintaine, seeing the Scriptures Act. 20.7.1. Cor. 16.21. Apoc. 1.10. mention the name and celebration by the constant pra∣ctise of the Apostles: yea, Christ himselfe, as he rose on that day, so did he vsually ap∣peare on that day to his Apostles before his Ascension. Christ therefore and his Apo∣stles are our authors of this change. And the Church euer since hath constantly ob∣serued it. The Fathers teach, yea the Papists themselues acknowledge this truth. So Bellarmine de Cultu Sanct. l. 3. c. 11. sayth, Ius diuintum requirebat vt vnus dies Hebdo∣made dicaretur cultni diuino: non autem conuexiebat vt seruaretur Sabbathum: staque ab Apostolis in drem Dominicum versum z 1.185 est. It was in the Primitiue Church called the Lords day, a 1.186 the day of Bread and of Light, because of the Sacraments of the Sup∣per and Baptisme, therein administred, called Bread and Light. And how it may be ascribed to Tradition, b 1.187 Bellarmine, the great Patron of Traditions, sheweth out of Iustin Martyr, who sayth, Christus hacillis (Apostolis & Discipulis) tradaidit. Iustin in fine 2. Apolog. He there also reporteth, That they had their Ecclesiasticall Assem∣blies euery Lords day. The Rhemists, which ascribe it to Tradition in Annot. Mat. 15. acknowledge the institution thereof, in Annot. 1.Cor. 16. 2. Ignatius may be allowed Arbiter in this question of the Sabbath, who thus writeth to the Magnesians: Non Sabbatisemus, Let vs not obserue the Sabbath after the Iewish manner, as delighting in ease; For he that worketh not, let him not eat: but let euery one of vs keepe the Sab∣bath spiritually, not eating meat dressed the day before, and walking set spaces, &c. But let euery Christian celebrate the Lords day, consecrated to the Lords resurrecti∣on, as the Queene and Princesse of all dayes.

Now for the particular Commaundement, which was giuen him as an especiall proofe of his obedience, in a thing otherwise not vnlawfull, it was the forbidding him to eat of the fruit of the Tree of Knowledge. For in the middest of the Garden God had planted two Trees, which some call Sacraments, and were, by Gods Ordi∣nance, signes vnto him; one of life, if he obeyed; the other of death, by disobedience: Not as the Iewes thought, and Iulian scoffed, That the Tree had power to giue sharp∣nesse of wit. And although some thinke signes needlesse to so excellent a creature; yet being mutable, subiect to temptation, and each way flexible to vertue or vice, ac∣cording as he vsed his naturall power of free will, I see not why they should denie God that libertie to impose, or man that necessitie to need such monitories, and (as it were) Sacramentall instructions. For what might these Trees haue furthered him in carefulnesse, if he had considered life and death, not so much in these Trees, as in his free-will, and obeying or disobeying his Creator?

These Trees, in regard of their signification, and euent, are called the Tree of Life, and the Tree of Knowledge of good and euill; which was not euill or hurtfull in it selfe, but was a visible rule, whereby good and euill should be knowne, and that by reason of the Commaundement annexed, which he might by this Precept see to be grounded in obeying or disobeying the authoritie of the Law-giuer. An easie rule, and yet too easily broken. For when as God did hereby chalenge his owne Soue∣raignetie, by imposing so easie a fine, which might haue forbidden all but one (as con∣trariwise he allowed) and fore-signified the danger, that he might continue his good∣nesse

to man, continuing in obedience, yet did Man herein shew his contempt, in reiecting so easie a yoake, and so light a burthen. I will not reason whether these two Trees may properly be called Sacraments; of which (say some) the one was but for the bodily life, and better neuer to haue touched the other; this wee know, that in eating of this he lost both bodily and spirituall life, which the name and institution thereof fore-warned, and should haue preunted: otherwise, in eating of the other, immortalitie had beene sealed both in soule and bodie, to him and his for euer. Strange it seemeth, that he should need no monitorie signes to preuent that, which, euen with these helpes added, he did not eschew.

CHAP. V.

Of the fall of Man: and of Originall Sixne.

HItherto we haue beheld the Creation of the World, and of our first Parents, the liuely Images of the Creator and the Creature; whome we haue somewhat leisurely viewed in a naked Maiestie, delighting themselues in the enamelled walkes of their delightfull garden. The Riuers whereof ranne to present their best offices to their new Lords, from which they were forced by the backer streames, greedie of the sight and place which they could not hold: The Trees stouped to behold them, offering their shadie mantle and varietie of fruits, as their naturall tribute: each creature in a silent gladnesse reioyced in them, and they enioyed all mutuall comforts in the Crea∣tor, the Creatures, and in themselues. A blessed payre, who enioyed all they desi∣red, whiles their desire was worth the enioying: Lords of all, and of more than all, Content; which might, in all they saw, see their Makers bountie: and beyond all they could see, might see themselues comprehended, where they could not compre∣hend: of that infinite Greatnesse and Goodnesse, which they could not but loue, reuerence, admire, and adore. This was then their Religion, to acknowledge with thankfulnesse, to be thankfull in obedience, to obey with cheerefulnesse, the Author of all this good: to the performance whereof they found no outward, no inward im∣pediment; Sicknesse, Perturbation, and Death (the deformed issue of Sinne) not yet being entred into the world.

In this plight did Sathan (that old Serpent) see, disdaine, and enuie them. It was not enough for him and the diuellish crue of his damned associates, for their late re∣bellion, to be banished Heauen, but the inferiour World must bee filled with his ve∣nome, working that malice on the creatures here, which he could not there so easily wrecke on their Creator. And because Man was here Gods Deputie and Lieute∣nant, as a pettie God on the Earth, he chuseth him as the fittest subiect, in whose ru∣ine to despite his Maker. To this end he vseth not a Lion-like force, which then had beene bootlesse, but a Serpentine sleight, vsing that subtill creature as the meetest in∣strument to his Labyrinthian proiects. Whereas by inward temptation hee could not so easily preuaile, by insinuating himselfe into their mindes, he windes himselfe into this winding Beast, disposing the Serpents tongue to speake to the woman (the weaker vessell) singled from her husband, and by questioning doth first vndermine her. * 1.188 The woman (whether she had not yet experience in the nature of the crea∣tures, or did admire so strange an accident, and would satisfie her curious mind in the further tryall) entertained discourse, and was presently snared. For though shee held her to the Commaundement, yet the threatning annexed shee did somewhat mince and extenuate. What shee seemed to lessen, he feared not to annihilate, and wholly disannull, propounding not onely impunitie, but aduantage, That they should be as Gods, in the enriching of their minds with further knowledge. This he persuadeth by the equiuocating in the name of the Tree (the first equiuocation

wee read of, a 1.189 otherwhere plainely tearmed a lye) charging God with falsehood and malignitie.

Thus he that abode not in the Truth himselfe, but was a Man-Slayer from the be∣ginning, and the father of Lying, which he no where else borrowed, but had of his owne, persuaded her by his great subtiltie first to doubt of Gods Truth in his Word (the first particular sinne that euer mans heart entertained, for the other were but oc∣casions and inducements; disobedience and vnthankfulnesse are more generall) after that she vnlawfully lusted after this new knowledge, bewitched with the pleasantnesse of the fruit to the tast and sight, she tooke & did eat, and gaue to her husband likewise. The highest power of the Soule is first intrapped, the lusting and sensible faculties fol∣low after, iustly plagued by a correspondent inward rebellion, that the sense now ru∣leth the appetite; and this the reason, in our corrupt estate, which hence proceeded.

b 1.190 Thus vnbeleefe brought foorth vnthankfulnesse; vnthankfulnesse, pride; from thence ambition, and all that rabble of contempt of Gods Truth, beleeuing the De∣uils lyes, abuse of the creatures to wanton lust, Sacrilegious vsurping that which God had reserued, scandalous prouocation of her husband, with the murther bodily and ghostly, of him, her selfe, & their whole posteritie for euer: and whereas yet they had done so little seruice to God, yet they offered almost their First fruits to the deuill, hauing Free will to haue resisted if they would. No maruell then if such a combination of so many sinnes in one, wrung from the iustice of God such a multitude of iudge∣ments on them and theirs, in the defacing that goodly and glorious Image of God; subiecting (in stead thereof) the bodie to Sicknesse, Cold, Heat, Nakednesse, Hunger, Thirst, Stripes, Wounds, Death; the Mind to Ignorance, Doubtings, Vanitie, Phan∣cies, Phrenzies; the Will to Vnstayednesse, Passions, Perturbations; the whole Man is made a slaue to Sinne within him, to the Diuell without; whence he must expect wages sutable to his worke, Death; Spirituall, Naturall, and Eternall: an infinite pu∣nishment for offending c 1.191 an infinite Maiestie.

Thus had they put out their light in obscure darkenesse: and if they were not pre∣sently cast into vtter darknesse, it was Gods mercie (not their merit) which suspended the first & naturall death, to preuent that second and eternall. But spiritually they were euen alreadie dead in sinnes, as appeared by the accusations of their conscience; wher∣of Moses sayth, d 1.192 The eyes of them both were opened, and they knew that they were naked. Conscience, before Vertues keeper, was now become Hels harbenger, thence flashing lightnings in the face of their mindes, to shew that their nakednesse did now appeare filthie in Gods sight: Lightnings indeed, which could only lighten to terrifie, not en∣lighten with instruction and comfort: Which sparke remaineth after the fire of Gods image extinct, by the mercifull prouidence of God, in some * 1.193 to be a bridle of Nature, least they should runne into all excesse of villanie, and not leaue a face of the world in the world, and to be to others, by disposition and working of a higher & supernaturall Light, a preparatiue to, and a preseruatiue in that Light of Life. So much the greater is their sinne, that seeke to flash out these flashings: and whereas they cannot reade the booke of Scripture, and will not read the booke of the Creature, labour to extinguish also this Light of Nature, that with feared consciences they may more freely in dark∣nesse commit the workes of darknesse. And euen this did Adam seeke, if God had not brought him out of his Owles nest. For what could a Figge-leafe hide from God? and did they thinke the innocent Trees would conspire with them to conceale Traytors? Was there any darknesse which was not Light to him? Or could Breeches and Trees couer their Soules, which receiued the first and worst Nakednesse; till which, Naked∣nesse to the bodie was a Clothing of Beautie, a Liuerie of Bountie, an Ensigne of Ma∣iestie? Such e 1.194 broken pits seeke they that forsake the Fountaine of liuing Waters.

And yet when God commeth into Iudgement, and f 1.195 makes the windes to vsher him vnto his priuate Sessions in Paradise; to those shiftlesse shifts they added worse, impiously accusing God, vncharitably charging one another, to put from themselues that blame which thus claue faster to them. A medicine worse than the disease, or a

disease in stead of a medicine is hypocrisie, that will not see her owne sicknesse, and seekes rather couer, then to cure; to couer by charging others, then recouer by dis∣charging it selfe; as if equitie pretended were not iniquitie doubled. God procee∣deth to sentence, a sentence worthie of God, shewing at once his infinite iustice in the punishment of sinne, and no lesse infinite mercie, to prouide an infinite price to redeeme vs, by his infinite power bringing good out of euill, and by his manifold Wisdome taking that wise one in his craftinesse, who in the destruction of man had sought Gods dishonour. So good is it that euill should be, when this soueraigne goodnesse purposeth to effect his good will by wicked instruments, out of their darkenesse producing his owne maruellous light: as appeared in this worke of Sathan an aduersarie, intended to his despite; in and by the promised Seed, disposed to his glorie. g 1.196 The Serpent hath a bodily curse in his future bodily difficulties, which still continue, for his instrumentall and bodily imployment.

The h 1.197 old Serpent and spirituall enemie hath a spirituall and eternall curse, the brea∣king of his head by that Seed of the woman, that should once lead Captiuitie captiue. Our parents are cursed, yet so, as their curse is turned into a blessing; all things wor∣king to the best: In sorrow shall be the womans conceptions, but recompenced with the ioy which followeth (and is as it were the midwife in their trauell) because of i 1.198 fruit borne into the world; and more then recompenced, in that they are k 1.199 saued by bearing of children, if they continue in the fanh, and liue in holmesse with modestie. Adam is set to labour, not as before, with delight, but with paine and difficultie; the Earth also being cursed for his sake: yet by this narrow way, by this crosse-way he is guided to Heauen; the hope whereof was giuen him, before Paradise was taken from him. So true is it, that in iudgement he remembreth mercy, if we can learne to liue by faith & not by sight.

This, that Moses telleth of the fall of Man, Experience doth in manner proclaime through the world, in the manifold effects thereof, which we daily see. For whereas the World was made for Man, as before is shewed, who alone, in regard of his bodily and spirituall nature, can need and vse it, no creature in the world is in his kind so im∣perfectas Man. He that was before as an earthly God, is now become an incarnate di∣uell, and for aspiring to be like his Lord, was made a seruant of his seruants; the no∣blest part in him becomming a base officer to degrade him, Reason it selfe derected at the feet of sense, to be a slaue, and a very Baud to sensuall pleasures, a very Broker for dunghill-profits. And what is this but to metamorphose man into a beast? vnlesse that some in a lower degree, liuing only to liue, suffocated with eating, drinking, sleeping, are degenerated into plants? And if he descend not lower, to become torpide and lifelesse, yet doth he participate the imperfections of those things, and that without their perfections, as if with an imperfect retrograde he would returne into his first ele∣ments. What stone so hard as mans heart is relent lesse, remorselesse to his best good? What dust more subiect to the wind, or water more flexible, then he to temptation and sinne? But those things remaine in their nature, or naturall place: Man is a fuming smoake, a passing shadow. And yet if we could stay at our Elements, it were somwhat better, but we are seruants and drudges beneath all names of basenesse, vnbowelling the earth, and our selues in the earth, for a little hardened earth, that neuer had the dig∣nitie to see, no not to be seene of the Sunne. We seeme to rule the Skie, Windes, and Seas; indeed we aduenture our liues to their mercie, and not three fingers thicknesse doth separate vs from death, that we may bring home an idle discourse, or somewhat, almost lesse then nothing, that we call a Iewell. Once, we inuert Nature, subuert o∣thers, peruert our selues, for those things which sometimes kill the bodie, and alway (except a power, with whom all things are possible, preuent) the Soule: And yet l 1.200 Thou foole, this night they may fetch away thy Soule; and whose then shall these things be? And whose then, and where then, shalt thou be? Thou gainest faire to lose thy selfe, to be taken with thy taking, to be thus bad to others, that thou mayest be worse to thy selfe: and when as (like an Asse) thou hast been laden all the dayes of thy life with those things, which euen in hauing thou wantedst, now to be more intolerably bur∣thened,

now to be in Hell, which will neuer be satisfied in thee, whose character was before engrauen in thy vnsatiable heart. Tell me not then of the reasonable power of our Soules, whereby we resemble God, seeing that reason may tell thee & me, that by abusing it m 1.201 we are like, & * 1.202 are of our father the deuill. That erected countenance to be still grouelling in, & poring on the earth; that immortal soule to mind only such things as haue not the imperfect priuiledge to be mortall; those high excellēcies to be abused to mischiefe, blaspheming, denying, forswearing God, & all for the basest of the basest creatures. Well might this deluge of corruption moue that n 1.203 Cynick, in a throng of men to make search for a man, this man which is now left vs being but the ruines, the carkas of himself. But what needs all this? Why are we fallen into so long & tedious discourse of our fall? Euen because some are fallen further, beyond all sense & feeling of their fal, and beleeue not that man was euer any other creature then now they see: that if their goodnes cannot, yet their wickednes might teach them, that so perfect a world should not haue bin framed for so imperfect a wretch, now only perfect in imperfection. Our fall must teach vs to rise, our straying to returne, our degeneration a regeneration. And therfore was not that image of God wholly done out, but some remainder continued to the posteritie, to conuince thē of miserie in themselues, that so denying themselues, they might take vp their Crosse, & follow the second Adam vnto a durable happines.

But how (may some aske, as o 1.204 the Pelagian did) came this miserie tovs? Non peccat ille qui genuit, non peccat ille qui condidit, per quas igitur rimas inter tot praesidia innocentiae fingis peccatum ingressum. Doth it agree with diuine Iustice, that if the fathers haue ea∣ten soure grapes, the childrens teeth should be set on edge? I answere we are heires of our father, we need not seeke some secret craney, we see an open gate, p 1.205 by one man sinne entred into the world, and death by sinne. A little leaue let vs borrow to cleare this difficultie. Sinne is q 1.206 a transgression of the Law, or a defect of conformitie to the Law, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and cannot properly be said to haue an efficient, but a defici∣ent cause, being in it owne nature and subsistence, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The r 1.207 Schoolemen say, in sinne are two things to be considered, the substance and the qualitie, essence and pri∣uation, the act and defect, where of that they call the materiall, this the formall part of sinne, being nothing else but a deformitie, irregularitie, and vnlawfulnesse in our natu∣rall condition and conditions, as easie to be distinguished, though not to be diuided, from the action, as lamenesse from the working hand, or iarring in an Instrument, both from the Instrument and sound. The sinner is tearmed nequam, as nequicquam, naught, as not ought. Not that sinne is simply nothing, Non negatinè sed priuatiuè Nihil, sayth Melancthon s 1.208 nor is it a meere and pure priuation, but to be considered with that sub∣iect, wherein and whereof it is such a distortion and destruction:* the want of this con∣sideration draue the Manichees to their hereticall opinion of two beings and begin∣nings. Sinne was first seene in the Deuill, who voluntarily strayed from the right way, and as he abode not in the Truth himselfe, so he beguiled our first Parents, from whome, by the Conduit of Nature, it is conueyed to vs. I speake of originall sinne, which is our inheritance; for actuall sinnes are our own purchase & improuement, and yet bought with that stocke which our parents left vs. Our first parents are to be consi∣dered, not as singularpersons only, whereby they defiled themselues, but as the root of mankind, which had receiued originall righte ousnes, to keepe or to loose to them and theirs as a perpectuall inheritance. As in the Bodie Politike the Act of the Prince is re∣puted the Act of the whole; the consent of a Burgesse in Parliament bindeth the whole Citie which he representeth: and t 1.209 as in the naturall Bodie thé whole Bodie is lyable to the guilt of that fact which the head or hand hath committed: as a root to his braunches, a Fountaine to his streames, doth conuey the goodnesse or badnesse which it selfe hath receiued: So stands it betwixt vs and Adam our naturall Prince, the Burgesse of the World, the Head of this humane Bodie and Generation, the Root and Fountaine of our Humanitie. When he sinned, he lost to himselfe and vs that Image of God, or that part of the Image of God, which he had receiued for himselfe and vs, not the substance, nor the facuities of body or soule, but the conformitie in that

substance and faculties to the will of God, in righteousnesse and holinesse of truth.

Not so much therefore are wee here to consider the ordinarie course of Nature, wherein u 1.210 the soule that sinneth, it shall die: as the Ordinance of God, who appointed the first Adam the Well-spring of Nature, which he receiued incorrupted; the second of Grace; that as men, we all by generation are of the first and with the first, x 1.211 one old man, in whom we all sinned; of and with the second Adam we are y 1.212 all one new man in the Lord, euen one Bodie, one Spirit, one Seed, one Christ, in whome, and with whome, wee, as members of that Head, obeyed the Precepts, and suffered the Curse of the Law. z 1.213 Other sinnes of Adam are not our naturall, but his personall, because he could be no longer a publike person, then while he had some what to saue or loose for vs; all being alreadie forfeited in this first Sinne. The Author then of Originall Sinne is the propagator of our Nature: his actuall sinne is originally ours, the Guilt being deriued by impatation, the Corruption by naturall generation. First, that Per∣son corrupted Nature; after, Nature infected our Persons. The matter of this originall corruption, in regard of the subiect, is All and euery man, and all and euery part of all and euery man, subiect to all sinne, that if all be not as bad as any, and the best as the worst, it must be ascribed to Gods restraining, or renewing, not vnto vnequall de∣grees in this originall staine. In regard of the obiect, the matter of it is the want of originall Rightcousnesse, and a contrario inclination to Euill, * 1.214 the imagmations of our hearts being onely euill continually. No grapes can grow on these thornes. The forme of this corruption is the deformitie of our corrupted Nature, not by infusion or imi∣tation, but by default of that first instrument, by which this Nature descendeth. It is the root of actuall sinnes: and whereas they, as fruits, are transient, this still remaineth, vntill Christ by his death destroyeth this death in vs.

But here ariseth another difficultie; How this sinne can be deriued by Generation, seeing it is truly beleeued, that God is a 1.215 the Father of Spirits, the b 1.216 Former of our Soules, which doth by infusion create, and by creation infuse them: corruptible elements be∣ing vnable to procreate an incorruptible substance, or generation to produce incor∣ruption. Neither standeth it with reason, that he which communicateth not the sub∣stance, should communicate the accidents; or with iustice, that an innocent Soule should necessarily be stained by involuntarie infusion into a polluted bodie.

I answere hereunto, That although the Soule be not traducted (as they tearme it) and by generation conferred; yet is it coupled to the bodie in that manner and order which God had appointed for the coniunction thereof, though man had not sinned: Neither was it the Soule alone in Adam, or the bodie alone, but the Person, consisting of both, which sinned. Neither can we be partakers of Natures sinne, till we be par∣takers of Humane Nature, which is not, till the Soule and Bodie be vnited. We are not so much therefore to looke to the concupiscence and lust of the Parents in generati∣on, on, as c 1.217 'Lumbard teacheth vs, but to the Person; which, d 1.218 Scotus sayth, is filia Adae, & debitrix iustitiae originalis. And although the Soule be not in the Seed, yet is commu∣nicated to the Bodie (sayth Aquinas) by a dispositiue or preparatiue power of the Seed, which disposeth and prepareth the Bodie to the receiuing of the Soule, where it is receiued (after the e 1.219 generall rule) according to the measure and nature of that which receiueth. The Father is then a perfect Father, not because he begetteth the Soule, but because he begetteth the Person, or at least all whatsoeuer in the Person is begotten: and though he doth not beget the substance thereof; yet, as it is such a sub∣sistence, he may be said to procreate it, because his generation worketh towards the Vnion of the Soule and Bodie; which Vnion is made by the Spirits, Animall and Vi∣tall. And f 1.220 these Spirits are procreated by the Seed, and consist of a middle nature, as it were betwixt bodily and spirituall: so that the production of the Soule, & incorpo∣rating thereof, may be counted in the middle way betweene Creation & Generation. And therefore this originall corruption did not reach to Christ Iesus, although hee were true Man, because he was the Seed of the woman, and did not descend of Adam by generation (per seminalem rationem, tanquam à principio actiuo, sayth Aquinas) but was

miraculously framed in the wombe, and of the substance of the Virgin, by the power of the Holy Ghost.

Thus haue I presumed to offer my crude and rude meditations to the wiser World, about the deriuation of Originall sinne, which it selfe is the cause why we can no bet∣ter see it, as darkenesse hideth it selfe. But the whole Citie of Mankind being here∣with set on fire, it behoueth euery one to be more carefull to quench it, then ouer-cu∣riously to enquire how it came: It is sufficient, that nothing descended hereby to vs by corruption, or was made ours by imputation, which is not fully cured by Christ: who is g 1.221 made vnto vs (both by imputation of his actiue and passiue obedience, and by reall infusion of his Spirit) Wisdome, Righteousnesse, Sanctification, and Redemption; if we haue Faith to receiue it, and Charitle to expresse it: an absolute renewer and per∣fecter of the Image of God, beyond what we had in our first Parents lost.

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 1.222 That he lodged not one night in honour, but became as the beasts that perish. * 1.223 ) 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 1.224 Da∣gon, whose head and hands were cut off by his fall; or like the stumpe of c 1.225 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 1.226 hee was like the man e 1.227 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 * 1.228 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 1.229 accuseth, excuseth, condemneth, or absolueth; that hereby God may be g 1.230 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 * 1.231 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 1.232 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 1.233 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 1.234 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 1.235 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 1.236 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 * 1.237 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 1.238 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 1.239 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 1.240 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 1.241 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 1.242 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 1.243 in processe of time brought and offered their sacrifices.

As concerning sacrifices, some hold opinion (according to their owne practise) that t 1.244 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 1.245 Obedience is better then sacrifice, and to harken, better then the fat of Rammes. Abel, saith the Scripture, x 1.246 offered by faith, without which faith it is impossible to please God: but faith hath necessarie relation y 1.247 to the word of God, who otherwise will be z 1.248 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, * 1.249 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 * 1.250 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 * 1.251 fire from heauen, according to Theodotions transla∣tion, * 1.252 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 1.253 Earthly Citie, not that which he cal∣led after the name of his sonne, b 1.254 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 1.255 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 * 1.256 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 1.257 cursed the earth for Adam, he now e 1.258 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 * 1.259 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 1.260 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 1.261 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 1.262 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 1.263 Comestor calleth her Chalmana, * 1.264 Philo, Themech) he built a city which he called by the name of his sonne k 1.265 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 1.266 great a people, it is like that the Cainites were no m 1.267 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 1.268 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 1.269 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 1.270 Methodius, Philo and others that follow them, I list not to write.

CHAP. VII.

Of the cause, and comming of the Floud.

THus we haue seene in part the fulfilling of the Prophecie of the seed of the Woman, & of that other of the Serpēt, in the posterity of Cain & Seth. The family of Cain is first reckoned, and their forwardnes in hu∣mane Arts, as * 1.271 the children of this world are wiser in their generation, in the things of this life which they almost only attend, then the children of light. As for the a 1.272 Iewish dreames, that Lamech was blind, & by the direction of Tu∣balcain his son guiding his hand slew Cain, supposing it had bin a wilde beast, which, when he knew, so enraged him, that he killed his son also, they that list may follow.

Moses reckoneth the Generations according to the first-borne in the posteritie of Seth, as enioying the Principality & Priesthood, that so the promised seed of the Wo∣man (after such a world of yeares comming into the world) might iustify the stablènes of Gods promises, his lineall descent from Adam with a due Chronologie being de∣clared. After Seth Enosh, Kenan, Mehalaleel, I ared, was Henoch the seuenth from Adam who walked with God whom God tooke away that he should not see death. This before the Law, & Helias in the Law, are witnesses of the resurrection; being miraculously taken from the earth into heauen, not by death, but by supernaturall changing of their bo∣dies. That he should be still in b 1.273 an earthly Paradise, & that he and Elias should come and preach against Antichrist, and of him be slaine, is a Popish dreame: the Scripture c 1.274 saying, that Henoch was taken away that he should not see death; of Elias that he is d 1.275 al∣ready come in the person of IOHN Baptist: the spirit & power, or spirituall power of wal∣king with God, reforming religion and conuerting soules, being communicated to many of those Ministers which haue lien slaine in the streets of that Great citie.

This his assumption is e 1.276 supposed to be visibly done, He was a Prophet, and Iude doth in his Epistle cite a testimony of his * 1.277 which either by f 1.278 tradition went frō hand to hād, as it seemeth the whole word of God was deliuered before the daies of Moses; God by visions & dreames appearing vnto the Patriarks: or els it was written & since is lost. Some hold it was penned by some Iew vnder the name of Enoch. g 1.279 Augustine thinketh that the book, entitled Enoch, was forged in his name, as other Writings vn∣der the names of Prophets & Apostles: & therfore calleth it Apocripha (as h 1.280 Hierome doth also) i 1.281 Chrysostome and Theophilact account Moses the first Pen-man of holy ly Scripture. Although it seeme that letters were in vse before the floud, if k 1.282 Iosephus his testimony be true, who affirmeth that Adam hauing prophecied two vniuersal de∣structiōs, one by fire, another by water, his posterity erected two pillars; one of brick, another of stone, in both which they writ their inuētions of Astronomy: that of stone was reported to remain in his time. l 1.283 Pliny 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 tables therein professe antiquitie (although they were later dreames) I thought it not vnfit to borrow out of m 1.284 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 been the worke of some Iew: the antiquitie appeareth in that n 1.285 Tertullian citeth it. And it came to passe when the sonnes of men were multiplied, 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, * 1.286 Let vs chuse vs wiues of the daughters of men of the earth. And Semixas their Prince said vnto them, I feare vie you will not do 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 al∣ter this our mind till we haue fulfilled it. and they all sware together. These came downe in the dayes of lared 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, Chabahiel, Orammame, Ramiel, Sapsich, Zakiel, Balkiel, Azalzel, Pharmaros, Samiel. &c.

These tooke them wiues, and three generations were borne vnto them. The first were great Giants: The Giants begate the Naphehin, 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 mettals. 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 Giants began to eate the flesh of men, and men were diminished: and the remnant cried 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 there∣in, said one to another, That the Spirites 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 Exael hath done, he 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, Go to, Noe, tell him of the end approching, and a flould shall destroy the earth, &c. To Raphael, he said, Go Raphael and bind Exael hand and foot, and cast him into darknesse, and open the wildernesse in the desert of Dodoel, and there cast him, and lay vpon him sharpe stones to the day of Iudgement, &c. And to Gabriel he said, Go Gabriel to the Giants, and destroy the sons of the Watch-men from the sons of Men, set them one against another in warre and destruction. To Michael he said, Go Michael, bind Semixa and the others with him that haue mixed themselues with the daughters of Men, (vntill seuentie genera∣tions) to the hils of the earth; vntill the day of their iudgement, till the iudgement of the world be finished, and then they shall be brought into * 1.287 the confusion of fire, and vnto triall, and vnto the prison of the ending of the world, and whosoeuer shall bee condemned and destroyed, from hence-forth shall bee cast together with them till the finishing of their generation. &c. And the Giants which were begotten of the spirits and flesh, they shall call them euill spirits on the earth, because their dwel∣ling is on the earth. The spirits that depart out of their bodies shall be euil spirits, be∣cause they were engendred of the Watchmen and Men.

But it were tedious to recite further. The antiquitie of it, and because it is not so common, and especially because o 1.288 some of the Ancients, and of the Papists haue bin 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 reade it)

haue moued me to insert those tables. Notable is the diligence of the Purgatory Sca∣uengers, who in Vines 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 Eu∣sebius de Praep. Euang. lib. 5. cap. 4. as if they had been Vines owne words, to be left out in the impression. The words, because they sauour of the former error, haue I heere placed. Non ergo deos, neque bonos daemonaes Gentiles, sed perniciosos solummodo vene∣rantur. Quam rem magis Plutarchus confirmat, dicens fabulosas de dijs rationes res quasdam significare, à daemonibus antiquissimis gestas temporibus, & ca quae de giganti∣bus ac de Titanibus decantantur, daemonum fuisse operationes. Vnde mihi suspicio (saith Eusebius, but Vines is fined for it) nonnunquam incidit, ne ista illa sint, quae ante diluui∣um à gigantibus fact a diuin a Scriptura tetigit, de quibus dicitur: Cùm autem vidissent Angels Dei filias hominum, quia essent speciosae, elegerunt sibi ex illis vxores, ex quibus procreats 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 fabulose de dijs conscribebantur. Lactantius lib. 2. cap. 15. saith, that when the world was multiplied, God sent Angels to keepe men from the frauds of the Di∣uell, to whom he forbad all earthly contagion. These were by the Diuell insnared with women, therefore depriued of heauen: and their progenie of a middle nature betwixt men and Angels, became vncleane spirits: so that hence grew two kinds of Daemones or diuellish spirits; the one heauenly, the other earthly, which would now seeme to be keepers, and are destroyers of men.

The Angels are sometimes called p 1.289 the sonnes of God: but that name is commu∣nicated to men, who q 1.290 by Nature children of wrath, by faith in the naturall and one∣ly begotten Sonne of God, haue this prerogatiue to be the sonnes of God, and fel∣low-heires with Christ. But some of the children of the kingdome shall be cast out, because they haue rebelled against their Father that begot them, professing them∣selues to be the sonnes of God, but r 1.291 doe the workes of their father the Diuell: and of these Hypocrites and Apostataes, it is said, that louing pleasure more then God, they matched themselues in Cains familie, a prouocation so mightie to euill, that strong Sampson and wise Salomon are witnesses, that s 1.292 the strong men are slaine by this wea∣ker sexe. This was the Serpents policie at first, Balaams policie after, Babels policie now; * 1.293 and Balaams wages doe moue many still to make such linsey-woolsey mar∣riages, that the t 1.294 children speake halfe Ashdod, and whilest the father professeth one religion, the mother another, the children become Giants, to fight against all that is called God, and to make little or no profession (at least in their liues) of any religion at all.

I deny not that then there were Giants also in regard of bodily stature, u 1.295 whom the Scripture calleth, because they were great and fearefull, Rephaim and Emim, of their pride Hanakim, of their strength Gibborim, of their tyrannie Nephilim, of their naughtinesse Zamzummim. Such were Og and Goltah after the floud. Yea such haue been in all ages: which (to omit other Ethnike Authors) x 1.296 Augustine affirmeth, that at Vtica he saw a mans tooth as great as an hundred of the ordinarie sise. Viues on that place, saith hee saw one as bigge as a mans fist. Nicephorus telleth of two men in the time of Theodosius, the one not so admirable for his height which was fiue cu∣bites and an hand, as the other for his smalnesse, like to a Partrich in bignesse, yet wittie and learned. Our Histories of y 1.297 Arthur, Little Iohn, Curcy Earle of Vlster, and one in our times, 1581. seene in London, do shew some such here and there, now and then in the world, which Goropius in his Giganto machia, affirmeth of his owne sight: and euen whole families of these monstrous men are found at this day in America, both neere to Virginia, as z 1.298 Captaine Smith reporteth, and especially about the Straits of Magellan, * 1.299 neere which he found Giants, and in the same Straits were such seene of the a 1.300 Hollanders ten foot in height, where as yet other families were but of the ordinary greatnes. One Thomas Turner told me that neere the Riuer of Plate he saw one twelue foot high, and others whose hinder part of their head was flat, not

round. b 1.301 Authors tell of Maximinus the Romane Emperour, that he was eight foote and a finger high, whose wiues bracelets might serue him for rings, that he often in one day drunke an Amphora, which is almost six gallons of wine, and eate fortie pounds of flesh: Cordus saith sixtie; he could breake a horse legge, or strike out his teeth with a blow of his fist, &c. Which occurrents in Nature no doubt haue giuen occasion to some of further sabling: Qui de magnis maiora loquuntur. c 1.302 We reade in Pliny of one of forty six cubits, in Crete, foūd by the force of an earth-quake, breaking the hill wherein he stood, supposed to be Orion or Otus: more credible is that he tel∣leth of one Gabbora in Claudius time, nine foot and nine inches; and in Augustus time of another halfe a foot higher.

Howsoeuer the bodies of these men before the Floud were composed, certaine their minds were disposed to all monstrous inhumanity which hastened their destru∣ction. This made God to repent that he made man vpon the earth, not that there was any change or repentance in him; but because a change for want of repentance hap∣pened to them. In long sufferance hee gaue them an hundred and twentie yeares space, in which Noah might bee a Preacher of righteousnesse; yea the Arke it selfe, which Noah that while was prouiding, might preach to them repentance, that their teares might haue quenched his wrath, and preuented temporall drowning, and eter∣nall burning. Adam liued till Henochs time, a witnesse and Preacher of the promise he himselfe had receiued. Henoch himselfe is made, not a verball, but a reall Preacher, whiles his sonne Methushelah, and his Nephew Lamech the father of Noah liued: that God might haue witnesses to conuert some and conuince others. But whiles the world becommeth worse and worse, ( d 1.303 Aetas parentum peior auis tulit Hos nequiores, mox daturos Progeniem vitiosiorem) a deluge of sinne first, and a deluge of iudgement after, drowned the world.

For the circumstances of the Floud Moses hath more plainely related them, then that I should heere expresse them. Noah with his three sonnes, and their wiues, en∣tered the Arke at Gods appointment, to which by Diuine instinct resorted both birds and beasts; of the cleane seuen, and of the vncleane two in euery kind. If any maruell at this distinction of cleane and vncleane in these times, supposing that God first in the wildernesse made this partition-wall: it is answered, that God before this had appointed sacrifices of beasts, which might make the difference, for which cause also there was a seuenth of euery such creature, reserued for sacrifice after No∣ahs going out. Besides, God had now purposed to adde the flesh of beasts vnto mans diet, for which those, called by the Isaelites cleane, were most fit, and most in vse: and in that respect more of such kindes were reserued, as more necessarie for mans vse in food, cloathing, and some of them also for labour. Otherwise No creature is vncleane in it selfe, the Hoofe and Cudde being by Nature (Gods hand-maid) and not by their owne vice, such, as made this distinction. And after the Floud God made no Law of Difference vntill the time of Moses, although each countrey hath obserued their owne peculiar custome in this food, some loathing that which o∣thers esteemed daintie, not for religion, but for naturall and ciuill causes. As at this; day to the Tartars, Horse-flesh is royall sare; to the Arabians, Camels; to some Ame∣ricans, Serpents; and other flesh to others: which our appetite, more then our faith, our stomacke, more then our soule; abhorreth.

Concerning the Arke, diuers doubts haue beene moued, through curiositie and vnbelesse, of some, who by diuine iustice were in a manner depriued of sense and reason, hauing before, through diuellish wickednesse, lost their conscience and Re∣ligion. Thus c 1.304 Apelles one of Marcions disciples, could not finde the Arke (af∣ter Moses dimension) to bee capable of foure Elephants in so small a quantitie; Celsus, contrarie to him (yet agreeing in a foolish impietie and impious folly) thought so great a vessell was too great for mans handy-worke. Thus, like Sampsons foxes their heads are diuers waies, but they are tied together by the tailes, agreeing in disagreeing both from Moses and themselues.

But might not reason teach Celsus, that the direction of God might teach a man in an hundred and twentie yeares space to frame so mightie a Fabrike? doth not sense and experience shew buildings not much lesse both on the sea and on the land? And what Arithmeticke or Geometrie, nay what witte or common sense, had A∣pelles in his assertion? The Arke was too little (forsooth) for so many creatures and their prouision for a yeare. We neede not seeke for shifts from helpe of the Geometricall cubite knowne to Moses in his Aegyptian learning, of three, sixe or nine foote to the cubite; as Origen and f 1.305 Hugo doe: nor of the sacred cubite, imagined twice as much as the common: nor of the larger stature and cubites of of men in those youthfull times and age of the world. The length whereof three hundred cubites, and the breadth fiftie, do make of square measure by common rules of Art, fifteene thousand cubites. Three floores or roomes were therein of that quantitie, each containing ten foote in height. As for the beastes; a floore of fif∣teene thousand cubites might yeeld fiftie cubites seuare to three hundred seuerall kindes, many more then are knowne by relation of the most Writers, Aristotle, Pliny, Gesner, &c. which scarce reckon halfe that number, and but fortie kindes or thereabouts, that would take vp any great roome. The height might yeeld commodious roomes for the fowles on perches: and all this might one roome or floore afford. Iudge then whether two other roomes, of equall bignesse, might not bee sufficient for all other necessarie employments? Besides, the roofe is not to bee thought vnproportionable, fitted for so long and tempestuous stormes, and there∣fore not vnfitted with roome for diuers necessaries. And if any accuse mee for ad∣ding this of the roofe to Moses description, I say that so it is translated by g 1.306 some, Et in cubits longitudinens consummato eius tectum supornè, vnderstanding those words not of the window (as many doe) but of the roofe it selfe, which else is no where described, which should ouer-hang the Arke a cubite breadth, to defend it the sa∣fer from raines; as in our houses the eues and slope roofes are commodious both for roome within, and against the weather without. But if any would entertaine longer dispute about this, hee may (among others that haue handled this que∣stion) resort vnto h 1.307 Goropius Becanus his Gigantomachia, whom in this point I would rather follow, then in many other his Becceselanicall paradoxes.

Noah and his family with this their retinue being entered, the fountaines of the great deepes were opened, and the windowes of Heauen: the two store-houses of waters which God had separated in the Creation, being in a manner confoun∣ded againe, the Seas breaking their sandie barres, and breaking vp by secret vnder∣minings the priuie pores and passages in the earth: the cloudes conspiring with the waters, and renuing their first league and naturall amitie, to the confusion of Nature and the World. The heauenly lights hid their faces from beholding it, and cloathed themselues with blacke, as bewailing the worlds funerall; the aire is tur∣ned into a sea, the sea possesseth the airie region, the earth is now no earth but a mi∣rielumpe, and all that huger world is contracted into a brife Epitome, and small a∣bridgement in the Arke, euen there but a few inches distant from death. Thus doe all i 1.308 Creatures detest Sin which hath made them subiect to Vanitie; thus would the Elements wash themselues cleane from it, and the committers thereof: but the Arke preuaileth ouer the preuailing waters, a figure of the Church, the remnant of the el∣der, and Seminarie of the new World.

This drowning of the world hath not beene quite drowned in the world, but besides Moses, many other writers haue mentioned it: the time thereof being referred to that which in each Nation was accounted most ancient; as among the Thebans to Ogiges; in Thessalia, to Deucalion; among the Americans (although k 1.309 Mercator thinke that the Floud drowned not those parts, because they were not yet peopled, and because the beastes there are most-what differing kinds from these in our world) the people haue retained the tradition hereof: Mnaseus among the Phoenicians, Berosus a Chaldaean, Hieronimus Aegyptius, Nicolaus of Damascus,

the Poets Greeke and Latine, adding fables to the truth (which without some ground of truth they could not haue added) all mention the Floud; howsoeuer con∣founding the lesse and later with this first and vniuersall.

I might adde the testimonies of Eupolemus, Molon, Abidenus, Alexander Po∣lyhistor, out of Eusebius, Iosephus, and others. Lucian in his Dea Syria, telleth the opinion of the Hierapolitans but a little corrupted from Moses Narration: that Countrey wherein Noah liued, most likely retaining firmer memorie of this mira∣cle: so plainely doth he attribute to his Deucalion the Arke, the resort and safegard of the Lions, Bores, Serpents, and Beastes: the repairing of the World after the drowning thereof, which he ascribeth to periurie, crueltie, and other abominations of the former people. That Berosus, which we now have, is not so much as the ghost, or carkasse, and scarce a few bones of the carkasse of that famous Chaldean Author, mentioned by the Ancients, but the dreames of Annius, (no new thing in this last age) coined for the most part in his name. Some fragments of Berosus wee haue ci∣ted in other Authors that conuince this Bastard.

Among others, somewhat of the Floud hath escaped drowning: his testimonie whereof, set downe in Polyhistor and Abidenus, is in l 1.310 Eusebius. Hee affirmeth that Saturne gaue warning to Sisuthrus of this deluge, and willed him to prepare a great vessell or shippe, wherein to put conuenient food, and to saue himselfe and his kin∣dred, and acquaintance, which hee builded of length fiue furlongs, of bredth two. After the retiring of the waters, he sent out a bird which returned: after a few dayes he sent her forth againe, which returned with her feet bemired: and being sent the third time, came no more: with other things to like purpose, which Polyhistor there, and Abidenus, citeth out of Berosus. Plut arch hath also written of this Doue, sent out by Dencalion. Plut. de animantium comparatione.

CHAP. VIII.

Of the re-peopling of the world: and of the diuision of Tongues and Nations.

NOw a 1.311 GOD remembred NOAH, saith Moses; not that God can forget, but that hee declared his Diuine power, whereby Noah might know hee was not forgotten. Then did the b 1.312 Heauensre∣member their wonted influence in the Elements: then did the Ele∣ments remember their naturall order: GOD made awinde to passe in commission, and, as a common vmpire, to end their vnnaturall strife, forcing the waters into their ancient precincts aboue and beneath the firma∣ment. (Ambrose interpreteth this Winde of the HOLY GHOST, lib. de No. Ru∣pertus lib. 4. of the Sunne. The most, of winde, which yet naturally could not bee produced from that waterie masse, but by the extraordinary hand of God * 1.313 .) Then did the Earth remember her first inheritance, being freed from the tyrannicall inua∣sion and vsurpation of the waters. And what could then forget or bee forgotten, when GOD remembred NOAH and all that was with him in the Arke?

And in the c 1.314 seuenth moneth, the seuenteenth day of the moneth, the Arke rested vpon the Mountaines of Ararat. This fell out in the yeare from the Creation 1656. The d 1.315 Septuagint, and the Fathers that followed them, reckon farre otherwise: which errour of theirs, differing from the Hebrew veritie, e 1.316 Augustine ascribes to the first Copiers of that Translation: * 1.317 Others to their owne set purpose, that they might contend with other Nations in the challenge of Antiquitie: for that cause,

and lest the often halfing of ages should trouble the faithlesse, saith Master Broughton, they faine Cainan, betwixt Arphaxad and Selah: in which account if f 1.318 Luke in his Genealogie hath followed them, it is to be ascribed to them which would cor∣rect Luke by their corrupt translation of the Septuagint, for g 1.319 some copies of the Gospell haue wanted it. The place is commonly thought to be Armenia. h 1.320 Goropius after his wont paradoxicall, holdeth it to be the hill Paropanisus, or Paropamisus, a part of the hill Taurus (vnproperly ascribed to Caucasus, which riseth betweene the Euxine and Hircan sea) supposed the highest part of the earth, called now, * 1.321 Nau∣gracot.

He imagined, that the place first inhabited after the Floud was Margiana, whence those Colonies passed that with Nunrod built Babylon. His reason is, because i 1.322 they went from the East to the Plaine of Shinar, whereas Armenia beareth some∣what Eastward from thence. As though that iourney had beene presently after the Floud, which was an hundred yeares after: in which space it is likely that they followed the Mountainous countries Eastward a long time, and from Assyria Adi∣abena, turned backe into that fertile Plaine, where pride, fulnesse of bread, and abundance ofidlenesse, set them on worke against GOD. I hold it not meete, that a few coniectures should counterpoise the generall consent of all ages. Iosephus saith, the place in Armenia was called Apobaterion, of this their going forth of the Arke: and alleageth Berosus testimonie, that a part of this Arke was then said to remaine in the Cordyaean (or Gordyaean) hilles, the pitch whereof some scraping away, wore the same for Amulets. And out of Nich. Damascenus, lib. 96; There is (saith hee) aboue the region of the Minyae, a great hill in Armenia, by name Baris, wherein, they say, many saued themselues in the time of the Floud, and one, brought in an Arke, there stayed (the remnants of the wood thereof continuing there long time after) which happily was hee that Moses the Iewish Law-giuer writ of. This mountaine or mountainous Region the Chaldean Paraphrast calleth k 1.323 Kar∣du; Curtius, Cordaei montes; Ptolomaeus, Gordiaei: the people are called Cardyaei or Gordyaei. In this Tract (saith Epiphan.) lib. 1. contra Haeres. there is one high mountaine called Lubar, which signifieth the descending place (Lubar in the Armenian and Egyptian language signifying the same that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 before mentioned) and the word Baris before cited out of Damascenus seemeth to bee corruptly written for Lubaris.

The Armenians through all ages haue (as it seemeth) reserued the memorie here∣of: and euen l 1.324 in our dayes there standeth an Abbey of Saint Gregories Monkes neere to this hill, which was able to receiue * 1.325 Shaugh Thamas and a great part of his armie. These Monkes, if any list to beleeue them, say that there remaineth yet some part of the Arke, kept by Angels: which, if any seeke to ascend, carrie them backe as farre in the night, as they haue climbed in the day. Cartwright, an eye-witnesse, saith that this hill is alwayes couered with snow; at the foot thereof issue a thousand springs; there are adioyning three hundred Villages of the Armenians. Hee saith also that there are seene many ruinous foundations sup∣posed to bee the workes of this first people, that a long time durst not aduenture in∣to the lower countries for feare of another Floud. m 1.326 Abidenus saith, that the Ship or Arke was still in Armenia (in his time) and that the people vsed the wood thereof a∣gainst many diseases with maruellous effect.

After that Noah had obtained his deliuerance, and was now gone out of the Arke; his first care was Religion: and therefore he n 1.327 built an Altar to the Lord, and tooke of euery cleane beast, and of euery cleane fowle, and offered burnt offerings vpon the Altar. And the Lord smelled a fauour of rest, and renued the ancient blessings and promises to Noah and his Posterity. The liuing creatures were also permitted to their food, and submitted to their rule, by whom they had in the Arke escaped drowning. Only the bloud was prohibited to them, as a ceremonial obseruation to instruct them

in lenity and hatred of cruelty: the politicall ordinance being annexed touching the bloud of man, against man or beast that should shed the same. This difference being o 1.328 alledged of the life of man and beast, that the life of the beast is his bloud, the life of man is in his bloud. Not that the bloud which we see shed is the life of the beast; for that is properly, Cruor, not Sanguis, that is, the matter, whose forme was the life or vitall spirit, which being separated from the bodie, is seuered also from the forme of life. And the life of beasts hath no other forme but that which is vnited with the bloud, as the life of trees is the sappe of trees; their bloud being (as it were) their soule. But * 1.329 the life of man is in his bloud, hauing his seate therein, liuing when it is by death separated from the bloud; meane while the Spirites beeing the purest part of the bloud, as conduites conueying life to the bodily members, and as firme bands of a middle nature, betweene the body & soule, vniting them together; which bands and carriages being broken by effusion of bloud, the soule subsisteth a spiri∣tuall substance without the bodie, not subiect to substantiall corruption or morta∣litie.

God did also make a couenant for man with the beasts of the field, infusing into the nature of all things, a dread and feare of man, whereby they feare the power, the snares, and sleights of man, and therefore flee or else submit themselues, not by that willing instinct, as to Adam in innocencie, but rather with a seruile feare. And al∣though by hunger or prouocation, or feare of their owne danger, they sometimes rebell, yet otherwise there remaines some impression of this naturall decree in them, as experience in all places hath shewed. Euen the Lion, king of forrests & sauage cre∣atures, doth not easily giue onset, but on such occasions: yea the Moores meeting with this beast, do rate and braule at him; this magnanimous beast passing by with a leering countenance, expressing a mixt passion of dread and disdaine, fearing the voyce of one, that feareth not the weapons of many, which himselfe, by the terrour of his voice, maketh the beasts to tremble. Hereunto the Lord addeth the Rainbow, a new sacrament, to seale his mercifull Couenant with the earth, not to drowne the same any more; which yet at last shall be burnt with fire, so to purge the heauens and earth of that vanity, whereto mans sin hath subiected them. And thus much do p 1.330 some reade in the colours of * 1.331 the Rainbow, of a waterish and fiery mixture, as a continued signe of the double destruction of the world, the first outward as already past, the o∣ther inward as yet to come. Wel indeed may this Bowe be called the q 1.332 Child of Won∣der, both for the naturall constitution and diuine ordinance: not that there was be∣fore r 1.333 no such creature, but that then this vse of the creature was ordained. The refle∣ction or refraction of the Sunne-beames in a waterie cloude, the brightnes from the Sunne and from the cloud meeting together, the variety of colours proceeding from the varietie of matter; the furnish and drier part of the cloude yeelding a purplish, the watery a greenish sea-colour &c. borrowing the roundnes from the Sunne halfe eclipsed by the shadow of the Earth, are accounted the natural causes of this wonder of Nature; sometime also by reason of aboundance of matter, the same beeing doubled, one Bowe within the other, their colours placed contrarie, for that the one is the image (by reflection) of the other. Neither is it to be thought, that there was no Rainebowe before the Floud, anie more than that there was no water, bread or wine before the institution of our Christian Sacraments, which name and dignitie, not Nature, but Vse, by the appoyntment of the GOD of Nature and Grace doth giue vnto them. For not in the cloudes alone is this Bows to be seene, but as further witnesse of the maturall causes and constitution thereof, the same, effect may be shewed by concurrence of like causes in the waters and rockes where Riuers haue their falles; yea on the buildings of men: as I my selfe haue seene a perfect Rainebowe by the reflection of the Sunne-beames on a boarded wall of a Wa∣ter-mill, the boardes thereof being very wet with the fall of the water, and opposite to the Sunne.

The sonnes of Noah were Sem (which because of Diuine priuiledge, from whose

loynes Christ was to come according to the flesh) is first named Ham or Cham, and Iapheth, who seemeth (as s 1.334 learned men gather by the * 1.335 text) to be the eldest. Fa∣bulous Methodius, contrary to Moses, speaketh of an other sonne Ionithus after the Floud, whereas the t 1.336 Scripture saith, That of those three all the Earth was repleni∣shed.

To shew directly which Nations descended of each of these three, were a hard taske: and now after this confusion of Nations by wars, leagues, and otherwise, im∣possible. But for the first beginnings of Nations, before that Colonies were by vio∣lence of Conquerours, or by themselues, in their exceeding multiplying, voluntarily translated from one place to another, they are by Moses faithfully related, although the confusion of Languages and of peoples do make the matter hard and harsh to vs. Yet the names of Nations in the Greeke Stories doe in great part agree with the names of these first Patriarkes, as maister u 1.337 Broughton hath shewed, by laying downe the names of Noahs house, which, vnvowelled, may admit sundry pronouncings, set∣ting against them such names as heathen Authors haue mentioned. Out of him, and Arias Montanus his Phaleg, and others, what I thought likeliest, I haue heere inser∣ted. Iapheth, Iapetus: Gomer, or after the Septuagint Gamer: Camaritae Cimmerij, and Cimbri. x 1.338 Iosephus saith, That the inhabitants of Galatia were of Gomer some∣time called Gomarae. y 1.339 Maister Camden deriueth the ancient Galls and Britans from this Gomer: the name which they giue to themselues to this day implying the same, which is Kumero, Cymro, and Kumeri, a Brittish or Welsh woman Kumeraes, and their language Kumeraeg.

z 1.340 Magog is supposed the father of the Scythians, before (saith Iosephus) called Ma∣goges, Ezek. 38.2. and 39.6. who after inuading those parts, left the name Magog to Hierapolis in Syria: Plin lib. 5. c. 23. Of Madai came the Medes, of Iauan the Iones or Grecians. Of Thubal the Iberians, called sometime (saith Iosephus) Thobeli. The Iberians, saith Montanus, dwelt neere to Meotis: certaine colonies of them inha∣bited Spaine, and called it Hiberia, and themselues Hiberians: whence the Spaniards haue a report, that Thubal was the first peopler of their countrey. The Cappadoci∣ans were called Meschini of Meshech, whose citie Mazaca was named of Meshech, since by Tiberius named Caesarea, where Basil was Bishop. Hence was named Mos∣chicus mons, and Moschos, and the Moscouites.

From Thiras came the Thracians. The name Tros may cause men to ascribe the Troians to this beginning. Of the sonnes of Gomer, Aschenaz was Author of the nations in Asia, Pontus, and Bithynia, where was the lake and riuer Ascanius, a pro∣per name also of men in those parts: the Axine or Euxine Sea: the Ascanian Iland, and Ascania in Phrygia. Of Riphath came the Paphlagonians, sometimes called the Riphathaei, saith Iosephus: and the Riphaean hills in the North: the Amazonians were also called Aeorpatae in Herod. Melpom. The Arimphei neere to the Riphean hilles.

Thogarma gaue name to the inhabitants of Armenia Minor, whose Kings, called Tygranes, and Townes Tygranokartae, witnesse it: some also attribute the Turkes or Turkeman Nation to this name and author. These peopled Asia first, and from thence by degrees these parts of Europe: Of Togarma, Africanus deriueth the Ar∣menians.

Of Iauans children, Elisha founded the Aeoles, called also Aelisei of Tarshish came the Cilicians, whose mother-citie was Tarsus, Paules birth-place. Montanus thin∣keth that Tharsis was Carthage in Africa, which the Poeni after possessed: some re∣ferre the Venetians to Tharsis also. Cittim was an other part of Cilicia. The Cre∣tans (after Montanus) were called Chetim, and of others Cortini, of whom the Ita∣lian coast called Magna Graecia was inhabited, and the city Caieta, builded. Of Do∣danim came the Dorians and Rhodians. These peopled the North and West parts of the World in Asia and Europe.

Chams posteritie was Cush, Mizraim, Put, and Canaan: These possessed the South of Asia, and Africa. Of Cham is the name Chemmis in Aegipt; and Ammon

the Idol and Oracle so notorious. Cush gaue name to the Aethiopians and Arabians knowne in Scripture by that name. Mizraim, to the Aegyptians, euen at this day so called in their owne and the Arabian tongues. Put, to the Libyans, sometime cal∣led Phuthaei: the riuer Fut is mentioned by y 1.341 Pliny not far from Atlas. The Canaa∣nites I need not mention: Moses plainely describeth them.

Of the sons of Cush, Seba Author of the inhabitants of Arabia deserta, Ps. 72.10. or after Montanus Sabaea regio thurifera. Chauila is a name more forgotten, supposed to be Author of a people neere the Persian Gulfe. z 1.342 Sabbesta left the name to the inha∣bitants of Arabia Faelix, where was the city Sabbatha with threescore temples there∣in. Other people of Arabia Faelix came of Raeamah, where Ptolomaeus placeth Rega∣ma: the Garamantes also in Libya. Sabitheca was Author of the Sachalitae in Arabia Faelix. Nimrod—the sonne of Cush, some thinke to be Zoroastres some Belus.

Misraim begate Ludim, the inhabitants of Maraeotica praefectura in Egypt: Ana∣mim, the Cyreneans: & Lehabim, the Libyans: & Naphtuhim the Aethiopians neare to Egypt, whose towne Napata is mentioned in Ptolomey: Pathrusim the Pharusians, Casluhim, at the entrance of Egypt, Cassiotis. Montanus interpreteth Ludim the Libyans; Ghananim, the Troglodytes; Lehabim, the Cyrenaikes; Naphthuhim, Africa the lesse; Chasluhim the Saracens; Caphthorins, the Cappadocians.

To Shems posterity befell the parts of Asia from Iudaea eastward.

Shems sonnes were Elam, the father of the Elamites, in the higher part of Persia: Ashur, of whom came the Assyrians: Arphaxad: the Cadusians or the Chaldeans are (with little likenesse of sound) ascribed to him. Lud is holden father of the Lydians: and Aram of the Syrians, called also Aramaei; others of Aarm deriue Armenia.

Arams sonnes were Vz, of whom the region Ausanitis was named Chul, of whom Cholle seemeth to haue his appellation in the Palmyrene desarts neare to Euphrates. Gether; Iosephus ascribeth to him Bactria; others that part of Syria where Gnidar stood. Atergate and Derceto that notorious Syrian goddesse; happily borrowed the name hence: Of Mash is the name Masius, part of the hill Amanus: Montanus saith, of Mes Mis••', and Misia, whom Invenal calles Mesos—de grege Mesorum.

Ioktan begat Elmodad, of whom the hill Emodus may seeme named: of Shalah the Sclebij and Sariphi: of Hatzarmaveth, the Sarmatians: of Iarach, the Arachosi∣ans: of Hadoram, the Orites, people of India: of Vzal or Auxal, Auzakea a citie in Scythia, and the riuer Oxus: of Diklah (after Arias Montanus) Scythia intra Ima∣um, the reason I see not in the name: of Obal or Ghobal, the Cabolites, people of Pa∣ropanisus: of Abimael, Imaus: of Sheba, the Sabae which Eustathius placeth in In∣dia, or according to Montanus, the Sacae: of Ophir, some thinke called Aurea Cher∣sonesus, where Pegu and Malacca now are: Montanus thinketh it to be Peru: Chani∣lah hath not left so plaine impression behinde. Montanus ascribeth to him India. Of Iobab, Arias Montanus coniectureth Parias in the West Indies to haue come, but with little probabilitie which I can see. And of the most before named wee haue probable coniectures, not certaine proofes, as appeareth by the difference of opi∣nions of Authors concerning them. Neither may we thinke that Moses intended so much a Geographicall Historie of all the Nations of the World, many of which were not, long after his time, planted or peopled; but of the first Fathers, who peopled the places by degrees, as they increased in multitude which were neerest that Armenian centre: and especially he relateth & dilateth of them, whom it most concerned the Israelites to know, as the Canaanites, whose bounds and nations are exactly descri∣bed. I could adde much touching the seuerall Nations descending of these three brethren, and the bounds of their habitations, in which Africanus sometime took profitable paines; and Eusebius out of him, although both be in this part lost: some∣what hath beene barbarously translated into Latine by an vnknowne Author, for the foloecismes, tedious; for the substance of history profitable to the Reader: and there∣fore by Scaliger in his edition of Eusebius communicated to the world. But the vn∣certainety * 1.343 maketh me vnwilling to proceed in this argument further.

Of this vncertaintie no greater cause can be alleadged, then the diuision and con∣fusion of Tongues, the historie whereof Moses declareth. For whereas God had gi∣uen to man two Priuiledges and principall prerogatiues, whereof other creatures are no way capable, his inward y 1.344 Reason, and abilitie to vtter the same by Speach: this be∣nefite of God in Nature was turned into a conspiracie against God and Nature. They said one to another, z 1.345 Come, let vs make bricke for stone, and slime had they instead of mor∣ter. Also they said, let vs build vs a City and Tower, whose toppe may reach vnto the hea∣uen, that we may get vs a name, lest we be scattered vpon the whole earth. This was their vaine arrogance and presumption, that when their guilty consciences threatened a dissipation and scattering by diuine Iustice: they would thus harten & harden them∣selues against God and Man: in stead of thankefulnesse to God, and honouring his name, they would winne themselues a name and honour: in stead of preuenting pu∣nishment by repentance, they would in this Giant-like fighting against God pre∣uent future iudgements. But euen that, by which they intended to keepe them from scattering, was the true and first cause of their scattering. So doth God scatter the counsells of his enemies, and taketh the wise in their craftinesse. Babel or confusion is alway the attendant of Pride. Sibylla, alleaged by a 1.346 Iosephus, testifieth of this con∣fusion of Tongues in these words. When all men before vsed one speech, they ere∣cted a high Tower, as if they would ascend to Heauen, but the Gods by tempests o∣uerthrew their Tower, and gaue to ech of them seuerall Languages, whereof the ci∣tie was named Babylon. According to that of Moses, b 1.347 Therefore the name of it was called Babel, because the Lord did there confound the language of all the earth. From thence then did the Lord scatter them vpon all the Earth. The Atheists and Natura∣lists dreame the world to be eternall, and conceiue that all men could not be of one; because of this diuersitie of languages. If such had beene at Hierusalem, and heard the Apostles (not the expertest men in their owne vulgar) speake all Languages: they might then haue seene the like powerin a contrary effect to this of Babylon. Mans sinne caused this, Gods mercie that the one came from Babylon, the other from Ie∣rusalem, that old Ierusalem giuing a taste and earnest of that, which the new Ierusa∣lem shal once fully accomplish, when all shalbe made new, all shall become one, and God shalbe all in all. It appeereth that these Builders lost the vnderstanding of their owne speach, and were indued with other language, whereto their Vnderstandings and Tongues were framed, in stead of that former.

What this former Language was, hath bin doubted, either of ignorance or of cu∣riositie and self-loue. Theodor. q. 59. in Gen. esteemeth Syrian the first language and that Hebrew began with Moses, taught him by God as a sacred language. c 1.348 Psam∣metichus K. of Egypt caused two children to be closely brought vp by a shepheard, who should at times put Goats to them to giue them suck, without euer hearing hu∣mane voice. After two yeeres they vttered the word Bec Bec, which was the voyce that they had heard of their nurses the Goates, but not so interpreted by Psammeti∣chus; for he enquiring in what language Bec was significant, and hearing that the Phrygians so called Bread, ascribed to them the prioritie of all nations and langua∣ges. Melabdim Echebar the great d 1.349 Mogor (as the Iesuites Epistles declare) made the like triall of thirty children, whom he caused, without hearing of man, to be brought vp, setting Guards to obserue the Nurses that they should not speake to them: pur∣posing to be of that Religion whereto they should addict themselues. But neither could they euer speake, or would he euer addict himselfe to one certaine Religion. e 1.350 Goropini by a few Dutch Etymologies grew into conceit, & would haue the world beleeue him, that Dutch was the first language; which if it were, we English should reigne with them, as a Colony of that Dutch Citie, a streame from that fountaine, by commerce and conquests since manifoldly mixed. But his euidence is too weake, his authority too new.

The * 1.351 common and more receiued opinion, is, that the Hebrew was the first, confirmed also by vniuersalitie, antiquitie, and consent of the Christian Fathers and

learned men, grounding themselues vpon this reason, That all the names, mentioned in Scripture before the Diuision, are in that Language only significant: besides, it is not like, that Shem conspired with these Babylonians, & therfore not partaker of their pu∣nishmēt. Now it is very probable, & almost manifest, that he was * 1.352 the same which after is called Melchisedesh, King of Salem; betwixt whom & Abraham, in that familiaritie, it is not likely, that there was much dissonance in Language. He is also called the fa∣ther of all the sonnes of Heber, by a peculiar proprietie, although he had other sonnes, because the puritie of Religion & Language remained in Hebers posteritie. And why should Heber call his sonne Peleg (Diuision) but of this diuision which then happened? The Nation and Language of Israel borrow their name (Hebrew) of him. And if it had happened to himselfe, why should he, more then other, haue so named his sonne?

CHAP. IX.

A Geographicall Narration of the whole Earth in generall, and more particularly of ASIA.

WE haue all this time beene viewing one Nation, which alone was knowne in the Earth, vntill confusion of Language caused diuision of Lands; and haue taken notice of the Heads and Authors of those Peoples and Nations, that from that time were scattered ouer the World, and after setled in their proper Habitations. Wee haue not followed the opinion of some, both of the a 1.353 Antients, and later Writers, in defining the number of Nations and Languages through the World, reckoned by them 72. For who seeth not, that Moses in that tenth of Genesis is most carefull to describe the posteritie and bounds of Canaan, which GOD had giuen to Israel, which it were ab∣surd to thinke in so small a territorie to be of so many (that is, eleuen) seuerall Langua∣ges? And how many Nations were founded after that by Abrahams posteritie (not to mention so many other Fountaines of Peoples) by the sonnes of Hagar, and Ketura, and Esau the sonne of Isaac? Neither could the World so suddenly be peopled: and of that, which then was peopled, Moses writing a Historie of and for the Church, so farre mentioneth the Affaires and Nations of the world, as it was meet for the Church (and specially that Church of the Israelites) to know, according as it was likely they should haue then, or after, more or lesse to doe with them. b 1.354 Africanus hath reckoned the 72 by name. But how easie were it in these dayes to set downe 72 more, of diffe∣ring Nations, both in Region and Language; and how little of the World was then knowne, shall presently be shewed. Besides, it may be a question, whether diuers of those, there mentioned, did not speake the same Language (as in Chaldaea, Syria, and Canaan) c 1.355 with some diuersitie of a Dialect, a little more then in our Northerne, We∣sterne, and Southerne English: Which may appeare, both by the pilgrimages of the Patriarchs, Abraham, Isaac, and Iacob, in those parts (which had needed new inter∣preters, by that rule, in euery two or three daies trauell, except themselues had beene almost miraculoussy skilful in Languages) and by the Chaldaean & Syrian Monuments & Books, which some obserue to come nigh to the Hebrew. 'D.Willet in Dan.c. 1. q. 25. reproueth Philo's opinion, That the Chalde and Hebrew was all one, because Dantel. an Hebrew, was set to learne the Chalde: or that the Syrian & Chalde, according to Mer∣cerus opinion, was the same: yet grants, that in the first times the Syrian & Chalde litle differed. Perhaps it was with these three Languages, as with the Frankes d 1.356 Language, when they first seated thēselues in Gallia, & that which is now called * 1.357 French; or the Saxon & the present English: for there were no lesse mutations and transmutations, by times & warres, in those parts thē in these. It seemeth therefore probable, that at the first diuision of Languages, they that most disagreed, did furthest separate thēselues, & they that spake either the same, or neere in likenesse to the same speech, obserued the same neighborhood of Nation, as of speech; which, the names and words of the Phenician, Syrian, Persian, Arabian, and Aegyptian Languages, testifie. The diuision of Tongues

was about a hundred yeares after the Floud, An. Mundi 1757. as Caluisius and Bun∣tingus accompt.

Now that wee haue spoken of the first Authors of the principall and first Nations, let vs suruey their Lands and Inheritance, which GOD gaue vnto them, which was the habitable Earth. This Earth, together with the Waters, make one-Globe and huge Ball, resting on it selfe, supported by the Almightie hand of GOD, to the round∣nesse whereof, the high Mountaines, in comparison of the whole, can be small im∣pediments, and are but as a few motes or dust sticking to a ball. Possidonius, Erato∣sthenes, Hipparchus, Plinie, Ptolomey, and others, skilfull in Geographie, haue ende∣uoured by Art to finde out the true quantitie hereof: and although there appeare dif∣ference in their summes, yet that is imputed rather to the diuersitie of their furlongs, which some reckoned longer then others, then to their differing opinions. But ne∣uer had they so certaine intelligence of the quantitie of the Earth, as in our times, by the Nauigations of e 1.358 Spaniards, f 1.359 English, and g 1.360 Dutch, round about the same, is giuen vs; Art and Experience consulting, and conspiring together, to perfect the Sci∣ence of Geographie. For whereas the Ancients diuided the World into three parts, Asia, Africa, and Europe, and yet neither knew the East and North parts of Asia, nor the South of Africa, nor the most Northerly parts of Europe: not onely these three are by Land and Sea farre more fully discouered, but also h 1.361 three other parts, no lesse (if not much greater) then the former, are added to them; namely, America Mexicana, and America Peruviana, and Terra Australis, or the Land lying to∣ward the South pole. As for the seuenth part, which some reckon vnder the North Pole, because we haue no relation but i 1.362 from a Magician, a Frier of Oxford, cal∣led Nicholas de Linna, which might with as good conscience lye to vs, as by Art∣Magicke take view of those Parts (otherwise it is not certainely knowne, whether it be ioyning to Asia, or whether it be Land or Sea) I therefore leaue it out in this diuision.

Europe is diuided from Africke by the Mediterranean Sea; from Asia by the Aegean and Euxine, Maeotis, Tanais, and a line from the fountaines thereof North∣wards: on the North and West parts washed with the Ocean; which running by the straits of Gibraltar, floweth along the Coasts of Africke to the Cape of Good Hope, and thence passeth all alongst on the East side thereof into the Arabian Gulfe, where, by a Necke of Land, it is encountred: This Necke, the Mediterranean, and Ocean, doe limit the bounds of Africa: The rest of the old World is Asia. America Mexicana, or North, and the South called Peruviana, are seuered by the narrow Straits of Dariene, in other places compassed by the Sea: The South Continent is verie little knowne, and containeth the rest of the World, not bounded in the former limits. But in their particular places wee shall heare of each of them more fully.

It cannot be without some great worke of God, thus in the old and decrepit Age of the World, to let it haue more perfect knowledge of it selfe; which wee hope, and pray, may be for the further enlargement of the Kingdome of CHRIST IESVS, and propagation of his Gospell. And, as in former times, in those then∣discouered Parts, the Iewes were scattered, some violently, some willingly, through Asia, Africa, and Europe, to vsher the Gospell into those Parts, and make way for that which the most of themselues reiected: who knoweth, whe∣ther in the secret dispensation of Diuine Prouidence, which is a co-worker in eue∣rie worke, able euen out of euill to bring good, the Donations of Popes, the Na∣uigations of Papists, the preaching of Friers and Iesuites may be fore-runners of a further and truer manifestation of the Gospell, to the new-found Nations? For euen alreadie it is one good steppe of an Atheist and Infidell to become a Proselyte, al∣though with some soyle: and againe, the Iesuites there cannot play the States-men, as in these parts, yea k 1.363 (themselues in their relations being witnesses) they rather take the Euangelicall courses of those, which here they count heretikes, & by laying open mens

sinne through the fall, and diuine iustice, onely by Christ satisfied, doe beat downe infidelitie with diligent Catechisings: although vpon that golden foundation they build afterward their owne Hay and Stubble, with their racke of Confession, and rab∣ble of Ceremonies, and (the most dangerous to new Conuerts) an exchanged Poly∣theisme in worshipping of Saints, Images, and the Host. But if God shall once shew mercie to Spaine, to make them truly Catholike, and, as a diuine Inquisitor, condemne that deuillish Inquisition to perpetuall exile, how great a window may be that means be opened vnto this new World for their conuersion and reformation? And why may not the English Expedition and Plantation in Virginia, and the Nauigations of other Protestants, helpe this way, if men respected not their owne Pride, Ambition and Couetousnesse, more then the truth and glorie of God? But he that by Fishers con∣uerted the old World, and turned the wisdome of the World into foolishnesse, sub∣dued Scepters by preaching the Crosse, yea, by suffering it in himselfe and in his members: is able of those stones to raise vp children to Abraham, and that by the mouth of Babes and Snoklings, by weakest meanes, when it pleaseth him. Let vs therefore pray the Lord of the Haruest to send forth Labourers into these wide and spa∣cious fields ripe thereunto.

But to returne to our parts of the World, whence this meditation hath withdrawne me. The ancient l 1.364 Geographers were ignorant of a great part of that threefold di∣uision: as appeareth by their owne Writings. The vse of the Loadstone, found out by Iohn Go••a of Melsi, an Italian (or, as m 1.365 Bellonius obserueth, by one Flanius, but Albertus Magnus was the first that writ of the nature of it) was a great and neces∣sarie helpe to further Discoueries, especially after that Henry, sonne of Iohn the first, King of Portugall, n 1.366 began to make voyages of discouerie vpon the Coast of Afri∣ca, and Iohn the second seconded that Enterprise, and vsed the helpe of Mathemati∣cians, Roderigo and Ioseph his Physicians, and Martin Bohemus, by whome the Astro∣labe was applyed to the Art of Nauigation, and benefit of the Mariner, before vsed onely in Astronomie. This Iohn also sent men of purpose into Arabia and Aethiopia, and other Countries of the East, to learne further knowledge thereof. From these be∣ginnings, daily encreasing, hath Nauigation (first in Portugall, and by degrees in o∣ther Europaean Nations) by the helpe of Astronomicall rules growne to her present perfection, and by it, Geographie. And if the longitude of places might as easily be found out as the latitude, which our countreyman Master Linton made o 1.367 promise of, wee should yet grow to better knowledge in those Sciences, and of the World by them. Moreouer, as the Expedition of Alexander, and those flourishing, Monarchies in Asia, brought some knowledge thereof to the Auncients: So the Histories of la∣ter times, but specially the great Trauels by Land of Marcus Panlus, Odoricus, Will. de Rubruquis, Ioannes de Plano Carpini, our Countreyman Mandeuile, and others, be∣fore this skill of Nauigation, haue giuen much light to the knowledge of the in-land Countries of Asia, which we are first to speake of.

As for the Circles, the Aequinoctiall, which parteth the Globe in the middest, the Tropickes of Cancer and Capricorne 23. degrees and a halfe from either side of the Aequinoctiall, the Arctike and Antarctike Circles 23. degrees and a halfe from the North and South Poles, or not much differing (which are vsually set in Mappes with red or double lines, for distinction:) The Meridians, which are Circles passing ouer our heads, in what part of the World soeuer we be, and also through both the Poles: the Horizon, which diuideth the vpper halfe of the World which wee see, from the nether halfe which wee see not: the Paralels of Latitude, which the old Cosmo∣graphers make (sayth Blundeuile) but 21, from the Aequinoctiall to the North, and as many on the other side toward the South, but now the * 1.368 Moderne make them vp 39: The Climes or Climates, which are the spaces betwixt two Para∣lels: Also the tearmes of Poles, which are two, the Arctike, and the Antarctike; and the Axletree of the World (a right line imagined to passe from the one to the other, through the Centre of the Earth:) the Degrees, containing 60. myles (or

after Cornelius de Iuddis, 68095 ¼ paces, which is a greater summe then the former) into 90 of which degrees euery fourth part of the world is diuided, and amount in the whole to 360. Also the Geographicall tearmes of Littus, Fretum, Insula, Sinus, Con∣tinens, Promontorium, Isthmus, that is, Shores, Straites, Islands, Bayes, Continent, Capes, or Head-lands, Neckes of Land, and such like: All these (I say) and other things of like nature, needfull to this kinde of knowledge, the studious shall finde in those Authors which teach the Principles of Astronomie and Geographie, as Master Blundeuile, and others.

My intent is not to teach Geographie, but to bestow on the studious of Geogra∣phie, a Historie of the World, so to giue him meat vnto his bones, and vse vnto his Theorie or Speculation, whereby both that skill may be confirmed, and a further and more excellent obtained. Geographie without Historie seemeth a carkasse without life and motion: Historie without Geographie moueth, but in mouing wandreth as a vagrant, without certaine habitation. And whereas Time and Place are twinnes and vnseparable companions, in the chiefe Histories to set downe the true time of chiefe Accidents, will adde much light to both; a great taske in one Countrey: but to take vp the whole World on my shoulder, which haue not the strength either of Atlas or Hercules to beare it; and in the whole to obserue the description of Places, order of Times, and the Historie of Actions and Accidents, especially Religions (olli robur & aes triplex, thrice happie hee that could happily atchieue it) I confesse beyond my abi∣litie exactly to performe; but with the wisest, I hope that the haughtinesse of the At∣tempt, in a thing so full of varietie and hardnesse, shall rather purchase pardon to my slippes, then blame for my rashnesse. And how can I but often slip, that make a per∣ambulation ouer the World, that see with others eyes, that tell of matters past so ma∣ny Ages before I had a being? Yet such is the necessity of such a Historie, either thus, or not at all. But as neere as I can, I purpose to follow the best euidence, and to pro∣pound the Truth: my fault (where it is worst) shall be rather mendacia dicere, then mentiri, and yet the Tales-man shall be set by the Tale, the Authors name annexed to his Historie, to shield me from that imputation.

And first we must begin with ASIA, to which the first place is due, as being the place of the first Men, first Religion, first Cities, Empires, Arts: where the most things mentioned in Scripture, were done; the place where Paradise was seated; the Arke rested; the Law was giuen; and whence the Gospell proceeded: the Place which did beare Him in his flesh, that by his Word beareth vp all things.

Asia (after p 1.369 some) is so called of Asia, the daughter of Oceanus and Thetis; which was wife to Iapetus mother of Prometheus: Others fetch this name from Asius the sonne of Manaeus; both with like certaintie and credit. It is greater then Europe and Africa: yea, the Islands thereof are larger, if they were put together, then all Europe. It is compassed with the Easterne, Indian, and Scythian, Oceans, on three parts: on the West it hath the Arabian Gulfe, that necke of Land which diuideth it from Africa, the Mediterranean, Aegean, Pontike Seas, the Lake Maeotis, Tanais, with an imagined line from thence to the Bay of S. Nicholas. Some make it yet lar∣ger, and make Nilus to diuide it from Africa, but with lesse reason. Taurus diuideth it in the middest: On the North side is that which is called Asia interior: on the South is Asia exterior. More vnequall is that diuision into Asia the greater and the lesse, this being lesse indeed, then that it should sustaine a member in that diuision. Io. Bar∣rius diuideth it into nine parts, Ortelius into fiue, Maginus into seuen, which are these: First, That part of Tartaria betwixt Muscouia, the Northerne Ocean, the Ri∣uer Ob, and the Lake Kytai, and a line thence drawne to the Caspian Sea, and that Isthmus which is betwixt that and the Pontike Sea: secondly, the great Chams Coun∣trey, from thence to the Easterne Sea, betweene the frozen Sea and the Caspian: thirdly, That which is subiect to the Turke, all from Sarmatia & Tartaria Southwards, betweene Tigris and the Mediterrannean Sea: fourthly, The Persian Kingdome, be∣tweene the Turke, Tartar, India, and the Red Sea: fifthly, India, within and beyond

Ganges, from Indus to Cantan: sixtly, The Kingdome of China: seuenthly, The Islands. These diuisions are not so exact as may be wished, because of that varietie and vncertaintie in those Kingdomes. Many things doth Asia yeeld, not elsewhere to be had; Myrrhe, Frankincense, Cinnamon, Cloues, Nutmegs, Mace, Pepper, Muske, and other like, besides the chiefest Iewels. It hath also minerals of all sorts: It nouri∣sheth Elephants, Camels, and many other Beasts, Serpents, Fowles, wild and tame, as in the ensuing discourse, in their due places, shall appeare; yet doth it not nourish such monstrous shapes of men as fabulous Antiquitie fained. It brought forth that Monster of irreligion, Mahomet; whose Sect, in diuers Sects, it fostereth with long continuance of manifold Superstitions. It hath now those great Empires of the Turk, Persian, Mogore, Cathayan, Chinois: it had sometimes the Parthian, and before that, the Persian, Median, Assyrian, Scythian: and first (as it seemeth) before them all, the Babylonian Empire vnder Nimrod, which is therefore in the next place to be spoken of.

CHAP. X.

Of Babylonia, the originall of Idolatrie: and the Chaldaeans Antiquities before the Floud, as BEROSVS hath reported them.

COnfusion caused diuision of Nations, Regions, and Religions. Of this confusion (whereof is alreadie spoken) the Citie, and thereof this Countrey, tooke the name. a 1.370 Plinie maketh it a part of Syria, which he extendeth from hence to Cilicia. b 1.371 Strabo addeth, as farre as the Pontike Sea. But it is vsually reckoned an entire countrey of it selfe, which c 1.372 Ptolomey doth thus bound. On the North it hath Mesopota∣mia, on the West Arabia Deserta; Susiana on the East; on the South, part of Arabia, and the Persian Gulfe. Luke (Act.7.21) maketh Babylonia a part of Mesopotamia: Pto∣lomey more strictly diuideth them: whereunto also agreeth the interpretation of the Land of Shinar, that it was the lower part of Mesopotamia, containing Chaldaea and Babylon, lying vnder the Mount Sangara. D Willet in Dan. cap.1.9.15. In this Coun∣trey was built the first Citie which wee reade of after the Floud, by the vngratefull world, moued thereunto (as some thinke) by Nimrod, the sonne of Cush, nephew of Cham. For as Cains posteritie, before the Floud, were called the Sonnes of Men, as more sauouring the things of men then of God; more industrious in humane inuenti∣ons, then religious deuotions: so by Noahs Curse it may appeare, and by the Nations that descended of him, that Cham was the first Author, after the Floud, of irreligion. Neither is it likely, that he which derided his old father, whome Age, Hobnesse, Fa∣therhood. Benefits, and thrice greatest Function of Monarchie, Priesthood, and Prophecie, should haue taught him to reuerence: That he (I say) which at once could breake all these bonds and chaynes of Nature and Humanitie, would be held with any bonds of Religion; or could haue an eye of Faith to see him which is inuisible, hauing put out his eyes of Reason and Cimlitie. Had he feared God, had he reuerenced man, had hee made but profession of these things in some hypocriticall shew, he could not so easily haue sitten downe at ease in that Chaire of Scorning, whence we reade not that euer he arose by repentance. From this Cham came Nimrod, d 1.373 the mightie hunter before the Lord; not of innocent beasts, but of men, compelling them to his subiection, although Noah and Sim were yet aliue, with many other Patriarchs.

As for Noah, the fabling Heathen, it is like, deified him. The Berosus of fabling An∣nius, calleth him Father of the Gods, Heauen, Chaos, the Soule of the World. Ianus his double face might seeme to haue arisen hence, of Noahs experience of both Ages, before & after the Floud. The fable of e 1.374 Saturnes cutting off his fathers priulties might take beginning of that act, for which Cham was cursed. Sem is supposed to be that

Melchisedech King of Salem, the figure of our Lord, and the propagator of true Re∣ligion; although euen in his posteritie it failed, in which, Abrahams father, as witnes∣seth f 1.375 Ioshua serued other Gods. Iaphets pietie causeth vs to persuade our selues good things of him; Cham and his posteritie we see the authors of ruine. g 1.376 Philo and Me∣thodius (so are the two bookes called, but falsely) tell, That in these dayes they began to diuine by Starres, and to sacrifice their children by Fire; which Element Nimrod compelled men to worship: and that to leaue a name to posteritie, they engraued their names in the brickes wherewith Babel was builded. Abram refusing to com∣municate with them (and good cause, for h 1.377 he was not yet borne) was cast into their Brick-kill, and came out (long after from his mothers wombe) without harme. Nahor, Lot, and other his fellowes, nine in number, saued themselues by flight. i 1.378 Others adde, That Arane, Abrams brother, was done to death for refusing to worship the Fire. Qui Bauium non odit, amet tua carmina Maeni.

To come to truer and more certaine reports, Moses sayth, That * 1.379 the beginning of Nimrods Kingdome was Babel, and Erech, and Accad, and Calne which three some in∣terprete Edessa, Nisibis, Callinisum. And whereas commonly it is translated in the next words, Out of that land came Ashur, and built Niniue. Tremellius and Iunius reade it, Out of this land he (Nimrod) went into Ashur or Assyria, and built Niniue and Re∣hoboth, Calah, and Resen. But k 1.380 most vsually this is vnderstood of Ashur the sonne of Sem; who disclaiming Nimrods tyrannie, built Niniue, which after became the chiefe Citie of the Assyrian Empire, to which Babylon it selfe was subiected not long after. Xenophon de Aequivocis (if his authoritie be current) saith, That the eldest of the chiefe Families were called Saturni, their fathers had to name Coelum, their wiues Rhea: and out of a pillar, erected by Semiramis to Ninus, alledgeth this inscription; My father was Iupiter Belus, my grandfather Saturnus Babylonicus, my great grandfather Satur∣nus Aethiops, who was sonne of Saturnus Aegyptius; to whome Coelus Phoenix Ogyges was father. Ogyges is interpreted Noah, therefore called Phoenix, because of his ha∣bitation (as is thought) in Phoenicia, not farre from whence, in Ierusalem, Sem raig∣ned; Saturnus Aegyptius may be the name of Cham, of whose name Aegypt is in Scripture tearmed l 1.381 the land of Cham. Saturnus Aethiops is Chush; Nimrod Baby∣lonicus, the father of Belus, who begat Ninus. But this cannot be altogether true. For Niniue hath greater antiquitie then Nimrods nephew (howsoeuer the Greeke Histories ascribe this to Ninus, and Babylon to his wife Semiramis) except wee say, that by them these two Cities, formerly built, were enlarged and erected to that mag∣nificence, which with the growth of the Assyrian Empire they after obtained.

m 1.382 Eusebius in the first booke of his Chronicle attributeth the originall of Idolatrie to Serug the father of Nahor. n 1.383 Beda sayth, In the daies of Pbaleg Temples were built, and the Princes of Nations adored for Gods. The same hath Isidore. o 1.384 Epiphanius re∣ferreth it to Serug; and addeth, That they had not grauen Images of Wood or Met∣tall, but pictures of men; and Thara, the father of Abraham, was the first Author of Images. The like hath Suidas. These times, till Abram, they called Scythismus. The reason of their Idolatrie Eusebius alledgeth: That they thus kept remembrance of their Warriors, Rulers, and such as had atchieued noblest Enterprises & worthiest Exploits in their life time. Their posteritie, ignorant of that their scope (which was, to obserue their memorials which had been authors of good things, and because they were their fore-fathers) worshipped them as heauenly Deities, and sacrificed to them. Of their p 1.385 God-making or Canonization this was the manner: In their sacred Bookes or Kalen∣dars they ordained, That their names should be written after their death, and a Feast should be solemnized according to the same time, saying, That their soules were gone to the Isles of the blessed, and that they were no longer condemned or burned with fire. These things lasted to the dayes of Thara; who (sayth Suidas) was an Image∣maker, & propounded his Images (made of diuers matter) as Gods to be worshipped: but Abram broke his fathers Images. From Sarueh the Author, and this Practise, Ido∣latrie passed to other Nations: Suidas addeth, specially into Greece: for they worship∣ped

Hellen, a Gyant of the posteritie of Iapheth, a partner in the building of the Tower.

Not vnlike to this, we read the causes of Idolatrie in the booke of q 1.386 Wisdome (sup∣posed to be written by Philo, but, because the substance is Salomons, professing and bearing his name) which of all the Apocrypha-Scripture sustaineth least exception, attaineth highest commendation: When a father mourned grieuously for his sonne that was taken away suddenly, he made an Image for him that was once dead, whom now he wor∣shippeth as a God, and ordained to his seruants Ceremonies and Sacrifices. A second cause he alledgeth, viz. the tyrannie of men, whose Images they made and honoured, that they might by all meanes flatter him that was absent as though he had been present. A third rea∣son followeth: the ambitious skill of the workman, that through the beautie of the worke the multitude being allured, tooke him for a God, which a little before was honored but as a man. The like affirmeth r 1.387 Polydore de inuentoribus, alledging Cyprian de Idolis for his author. s 1.388 Lactantius (as before is shewed) maketh that the Etymologie of the word Superstitio, Quia superstitem memoriam defunctorum colebant, aut quia parentibus suis superstites cele∣brabant imagines corum doms, tanquam Deos penates: either because they honored with such worship the suruiuing memorie of their dead ancestors; or because suruiuing and out-liuing their ancestors, they celebrated their Images in their houses, as household∣Gods. Such authors of new rites, and deifiers of t 1.389 dead men they called Superstitious: but those which followed the publikely-receiued and auncient Deities, were called Religious, according to that verse of Virgil. Vana superstitio veterum{que} ignara deorū. But by this rule (saith Lactant.) we shall find all superstitious which worship false Gods, and them only religious, which worship the one and true GOD. The same * 1.390 Lactant. saith, That Noah cast off his sonne Cham for his wickednes, & expelled him. He abode in that part of the earth which now is called Arabia, called (sayth he) of his name Ca∣naan, and his posteritie Canaanites. This was the first people which was ignorant of GOD, because their founder & Prince receiued not of his father the worship of GOD. But first of all other the Aegyptians began to behold & adore the heauenly bodies: And because they were not couered with houses for the temperature of the ayre, and that Region is not subiect to Clouds, they obserued the motions and eclipses of the starres, and whiles they often viewed them more curiously, fell to worship them. After that, they inuēted the monstrous shapes of Beasts, which they worshipped. Other men scattered through the World, admiring the Elements, the Heauen, Sunne, Land, Sea, without any Images & Temples worshipped them, and sacrificed to them sub dio, till in processe of time they erected Temples and Images to their most puissant Kings, & ordain∣ed vnto them Sacrifices and Incense: so wandering from the knowledge of the true GOD, they became Gentilos. Thus farre Lactantius. And it is not vnlike that they performed this to their Kings, either u 1.391 in flatterie, or feare of their power, or because of the benefits which they receiued from them, this being (saith x 1.392 Pliny) the most ancient kind of thankfulnesse, to reckon their benefactors among the Gods. To which accor∣deth * 1.393 Cicero in the examples of Hercules, Castor, Pollux, Aesculapius, Liber, Romulus. And thus the Moores deified their Kings, and the Romans their deceased Emperors.

The first that is named to haue set vp Images, and worship to the dead, was y 1.394 Ninus, who when his father * 1.395 Belus was dead, he made an Image to him, & gaue priuiledge of sanctuarie to all offēders that resorted to this Image: wherupon, moued with a grace∣lesse gratefulnesse, they performed thereunto diuine honours. And this example was practised after by others. And thus of Bel or Belus began this Imagerie, & for this cause (saith z 1.396 Lyra) they called their Idols Bel, Baal, Beel-zebub, according to the diuersitie of Languages. * 1.397 Cyrillus calleth him Arbelus, and saith, That before the Floud was no Idolatrie amongst men, but it had beginning after in Babylon, in which, Arbelus (next after whom raigned Ninus) was worshipped. Tertullian a 1.398 out of the booke of Enoch, before mentioned, is of opinion, That Idolatrie was before the Floud. Thus to conti∣nue the memorie of mortall men, & in admiration of the immortall heauenly Lights, together with the tyrannie of Princes, & policies of the Priests, begā this worshipping of the creature, with the contempt of the Creator: which how they encreased, by the mysteries of their Philosophers, the fabling of their Poets, the ambition of Potentates,

the Superstition of the Vulgar, the gainefull Collusion of their Priests, the Cunning of Artificers, and aboue all, the Malice of the Deuils, worshipped in those Idols, their giuing Answeres and Oracles, and receiuing Sacrifices, the b 1.399 Histories of all Nations are ample witnesses. And this Romane Babylon, now Tyrant of the West, is the heire of elder Babylon (sometimes Ladie of the East) in these deuotions, that then and still Babylon might be the mother of Whoredomes and all Abhominations. To which aptly agree the Paralels of Babylon and Rome in c 1.400 Orosius, the Empire of the one ceasing, when the other began first to haue a being; which he further prosecuteth in many particulars.

But before wee prosecute these Babylonian affaires after the Floud, it shall not be amisse to shew here the Chaldaean fables of Antiquities before the Floud, out of Berosus, a Chaldaean Priest, which liued in the time of Alexander. Polyhistor d 1.401 citeth out of Berosus his first Booke this report of himselfe; and Tatianus e 1.402 sayth hee was the Priest of Belus, and wrote his Chaldaean storie to Antiochus, the third after Seleucus, in three bookes. His name by Scaligers interpretation signifieth the sonne of Osee.

Alorus raigned the space of tenne Sari (Sarus with them is three thousand sixe hundred yeares) Alasparus, three Sari; Amelus, thirteene Sari; Amenus, twelue; Metalarus, eighteene; Daorus, tenne; Aedorachus, eighteene; Amphis, tenne; Oti∣artes, eight; Xixnthrus eighteene: in his time, as is said before, the Floud happened. The whole space is an hundred and twentie Sari, which amounteth to foure hundred thirtie two thousand yeares. This I thought not vnfit (although incredible) to report from Berosus, both because my scope is to declare as well false as true Religions (it be∣ing not Theologicall but Historicall, or rather Historically Theologicall) and because the Ancients, Cicero, Lactantius, Augustine: haue mentioned this monstrous Computa∣tion of the Chaldaean Kalendar, which yet they racke higher to foure hundred three∣score and tenne thousand yeres. Here you haue the particulars, out of Apollodorus and Abidenus, which both borrowed them of Berosus. f 1.403 Polyhistor addeth, That there came one out of the red Sea, called Oannes, and Annedotus a Monster (otherwhere like a fish, his head, feet, and hands like a man, as sayth Photius but Al. Polyhistor ascribeth two heads, one of a Fish, and the other of a man) the Image whereof was vnto his times reserued. This Monster liued without meat, and taught them the knowledge of Letters, and all Arts, buildings of Cities, foundations of Temples, enacting of Lawes, Geometrie, and Husbandrie, and all necessaries to mans life. Afterwards he returned to the Sea: and after him appeared other such monsters. Foure of them came out of the Sea, sayth Abidenus, when Daos (whom Apollodorus calleth Daorus) raigned; their names were Enedocus, Eneugamus, Enaboulus, Anementus. Pentabiblus (it seemeth) was then their chiefe Citie. That Oannes the first did write of the first beginning: That all was darkenesse and water, in which liued monstrous creatures, hauing two formes; men with two wings, and some with foure; with one bodie, two heads, one of a man, and another of a woman, with the priuities of both sexes: others with hornes and legges like Goats; some with Horse feet; some like Centaures, the former part Men, the after part Horses: Buls also headed like Men, and Dogges with foure bodies &c. with many monstrous mixtures and confusions of creatures, whose Images were kept in the Temple of Belus. Ouer all these ruled a woman, named Omorka, which signifieth the Sea, and by like signification of Letters, the Moone. Then came Belus and cut her in twaine, and made the one halfe of her Land, the other Heauen, and the creatures therein appeared. This Belus made Men & Beasts, the Sunne, Moone, & Planets: These things reporteth Berosus in his first booke; in the second he telleth of the Kings (before mentioned) which raigned till the floud. After the floud also the same Polyhistor out of him sheweth, That Sisuthrus hauing, by Saturns warning before, built an Arke (as is be∣fore said) & layd vp all monuments of Antiquitie in Sipparis, a Citie dedicated to the Sunne, & now with all his world of creatures escaped the floud, going out of the Arke did sacrifice to the Gods, & was neuer seen more. But they heard a voice out of the aire giuing thē this precept, to be religious. His wife, daughter, & shipmaster were partakers

with him of this honour. He said vnto them, the Country where they now were was Ar∣menia, and he would come againe to Babylon, and that it was ordained, that from Sipparis they should receiue letters, and communicate the same to men: which they accordingly did. For hauing sacrificed to the gods, they went to Babylon and dig∣ged out the * 1.404 letters, writings, or bookes, and building many Cities, and founding Temples, did againe repaire Babylon. Thus farre out of Alexander Polyhistor, a large fragment of the true Berosus.

CHAP. XI.

Of the City and Countrey of Babylon: their sumptuous walles, Temples and Images.

LEauing these Antiquities, rotten with age, let vs come to take better view of this stately City. Herodot. l. 2. Philostrat. devita Apollon.l. I.C. 18. Plin. lib 6.c.26.& Solinus e.60. report concerning the compasse of Babylon, That the walles contained 480. furlongs, situate in a large plain, foure square, inuironed with a broad & deep ditch ful of water: Diodor.l.3.c.4. saith, That ther were but so many furlongs as are daies in the yeare, so that euery day a furlong of the wall was built, and 1300000. work∣men imployed therein. Strabo * 1.405 ascribeth to the compasse 380. furlongs: and Curtius l.5.358 (ninety furlongs thereof inhabited, the rest allotted to tylth and husbandry.) Concerning the thicknes of the walls, or the height, they also disagree. The first Au∣thors affirme the height 200, cubites, the thicknesse 50. They which say least, cut off halfe that summe. * 1.406 Wel might Aristotle esteeme it a country rather than a city: and, not without cause, was it reckoned among the wonders of the world. It had 100. brasen gates, & 250. towers. It was indeed a mother of wonders: so many miracles of Art ac∣companied the same, the works partly of Semiramis, partly of Nabuchodonosor: which I would desire the Reader to stay his hastie pace, and take notice of. Euery where I shall not, I can not, be so tedious in these kinds of relations. Diodor.lib.3. (or after the Greek l.2.c.4.) thus addeth of Semiramis; She built also a bridge of fiue furlongs. The walls were made of bricke & asphaltum, a slimy kind of pitch which that country yiel∣deth. She built two pallaces, which might serue both for ornament and defence; one in the west, which inuironed sixty furlongs; with high brick walls: within that a lesse, and within that also a lesse circuit which containeth the tower. These were wrought sumptuously with images of beasts, and therein also was game and hunting of beasts: this had 3. gates. The other in the east, on the other side the riuer, contained but 30. furlongs. In the lower country of Babylonia she made a great square lake containing 200. furlongs: the walls where of were of bricke, and that pitchy morter; the depth. thirtie fiue foot. In the midst of the Citie she erected a Temple to Iupiter Belus (saith Herodotus lib.2.) with brazen gates (now in his time remayning) foure square: each square containing two * 1.407 . furlongs, in the midst whereof is a solid tower of the height and thicknes of a furlong: vpon this another, & so one higher then another, eight in number. In the highest tower is a chappell, and therein a faire bed couered, and a ta∣ble of gold, without any Image. Neither, as the Chaldaean Priests affirme, doth any abide here in the night, but one woman, whom this God shal appoint. They say the God himselfe there lieth. In regard of this exceeding height, Diodorus affirmes, that the Chaldaeans did thereon make their obseruations of the Starres. Hee also addeth, that Semiramis placed in the top three golden statues: one of Iupiter forty foot long, weighing a thousand Babylonian talents; till his time remaining: an other of Ops, weighing asmuch, sitting in a golden throne, & at her feet two lions, & iust by, huge serpents of siluer, each of 30. talents: the third Image was of Inno standing, in weight 800.talents. Her right hand held the head of a serpēt, her left, a scepter of stone. To all these was common, 1 table of gold 40 foot long, in breadth 12, in weight 50 talents.

There were also two standing Cuppes of thirtie talents, and two vessells for perfume of like value: Three other vessells of gold, whereof one, dedicated to Iupiter, weigh∣ed twelue hundred Babylonian talents: (euery Babylonian talent is said to containe seuen thousand drachma Atticae, sixtie three pounds, nine ounces, and an halfe, and halfe a quarter Troy weight.) All these the Persian Kings tooke away.

Without the Temple, by Herodotus testimony, was a golden Altar, and an other huge one besides, for their solemne sacrifices, the other being not to be polluted with bloud, except of sucking things. In that greater the Chaldaeans burnt yerely in their sacrifices a hundred thousand talents of Libanotus. One statue of gold twelue cubits high 'Darius, affecting, spared: but Xerxes both tooke it, and slew the priest that for∣bade him. I might heere also tell of those Pensile gardens, borne vp on arches, foure square, each square containing 4. hundred foot: filled on the roofe with earth, where∣in grew great trees and other plants. The entrance was (as it were) a hill: the arches were builded one vpon another in conuenient height, still increasing as they ascen∣ded: the highest which bare the walls were fiftie cubits high, and twelue in breadth: There were within these arches, Innes. There was also a conueyance of water to the watering therof. This garden was made long after Semiramis time by a 1.408 a king which heerein seemed to lord it ouer the Elements and countermaund Nature, being him∣selfe the seruant of his wiues appetite, who in this lowly vally wherein Babilon stood, would faine haue some representation of her owne hilly and mountainous country of Media.

This King was Nabuchodonosor, as witnesseth b 1.409 Berosus in Iosephus, who hauing conquered Egypt, Syria, Phoenicia, Arabia, inriched the Temple of Belus with the spoiles, and added a new citie to the olde, without the same. And prouiding that the enemy might not after turne the course of the riuer, and approch to the city, he compassed the inner city with three walls, and the vtter city with as many, these of brick, those also with bitumen, or pitchie slime of that countrey, adding thereunto stately gates. And neare his fathers pallace he built another more sumptuous: and this hee did in fifteene dayes. Therein he raised stone-works like vnto mountains, and plan∣ted the same with all manner of trees. Hee made also a pensile garden. Many more things (saith Iosephus) doth Berosus adde, and blameth the Greeke Writers for ascri∣bing the building of Babylon to Semiramis an Assyrian. This fragment of Berosus cited by Iosephus, doth well serue vs to cleare both the holy and prophane Historie. In the one, Daniel c 1.410 induceth Nabuchodonosor walking in his royall pallace in Babel, with words answerable to his pride, Is not this great Babel that I haue builded for the house of the kingdome, by the might of my power, and for the honour of my maiestie? His words (euen in the speaking) were written in the Booke of God, and an enditement thereof framed in the highest Court; where he was adiudged presently the losse of Reason, which he had thus abused, Till hee knew that the most High bare rule ouer the kingdome of men, giuing the same to whom soeuer he will. Well might he say he had built it, in regard of this new city & pallace, with other miracles thereof: with more truth then some Expositors, which accuse him herein of a lie, for arrogating that which Se∣miramis did.

And for Semiramis, profane histories generally make her the founder of this City, and among others d 1.411 Annius his Berosus, who (contrary to this fragment of the true Berosus in Iosephus) saith, that Semiramis made Babylon of a towne, a great City, that she might be rather esteemed the builder thereof, then enlarger. Nimrod had before built the Tower, but not finished it, and did not e 1.412 found the citie, which hee had de∣signed and set out, and Belus his sonne had f 1.413 erected those designed foundations ra∣ther of the towne then the city Babylon. Moses testifieth that at the first building, they were (by confusion of language) forced to cease their worke, Genesis 11.8. lea∣uing a name of their shame, instead of that renowne and name, which they had pro∣mised to themselues. It may be that Semiramis did amplifie this: and happily so did other Assyrian and Babylonian kings, as Augustine and Abydenus affirme; Hanc

quidam putant condidisse Babylon, quam quidem potuit instaurare, August. de ciuitate Dei li.18.ca.2. likewise Abydenus in Euseb. Praep.lib.9. saith, that the walles being by inun∣dation fallen, were built againe by Nabuchodonosor, and agreeth in other things with Berosus.

But the Graecians are children, in comparison of antient History, and little of this matter can we affirme on their testimonie; their first Historian Herodotus liuing long after this age in the time of the Persian monarchie. Howsoeuer, Nabuchodonosor is he which (by diuine and humane testimony) there established that golden head of the Image, the seate of the Babylonian monarchie, raising it to that high top of world∣ly excellence. Yea Daniel cha.3. speaketh of one more sumptuous Image, then anie mentioned by Herodotus and Diodorus set vp by this king threescore cubits high, and six broad, enioyning a Catholike and vniuersall idolatry thereunto, which the three Saints Shadrach, Meshach, and Abednego refused, and in a fierie triall, were found both Martyrs and Confessors.

i 1.414 Strabo out of Megasthenes (whom Aunius hath set out as truly as he hath done Berosus, saue that he stutted at the name, and called him k 1.415 Metasthenes) saith of this King whom he nameth Nabocodrosor, more esteemed of the Chaldaeans then Hercu∣les, that he came in his expeditions as farre as the Pillars of Hercules (the straights of Gibraltar) and as farre as Tearcon the Aethiopian, and that he conducted an armie out of Iberia into Thracia, and Pontus. This Tearcon is he whom the Scripture cal∣leth Tirhaka, which warred against Senacherib.

l 1.416 But to returne to our pensile gardens, which Diodorus and Curtius attribute to a Syrian King (which was no other but this Conqueror of Syria, Nabuchodonosor) and both they and Strabo doe at large describe and account among the worlds wonders, as were also the bridge and the walls of the citie. And no lesse wonderfull was that Obeliske, or needle: a square stone made spire-fashion, cut by Semiramis out of the mountains of Armenia, one hundred and fiftie foot long, and foure and twentie thick, on many waines brought to the riuer, thence to Babylon, and there erected. Plinie testifieth, that the Temple of Belus still remained in his dayes: and that Belus was in∣uentor of Astronomie. This Temple was the same with the Sepulchre of Belus, which Strabo saith was rased by Xerxes: yet not so, but that Alexander would haue repaired it; but in regard that it asked so much labour and time (for onely the cleansing of the earth required tenne thousand men two moneths worke) hee was not able to finish that which he had begunne. In the Description he saith lesse then Herodotus, that it was a Pyramis or spire-worke a furlong or sixe hundred foote in height, and each of the foure squares containing as much. Arrianus m 1.417 affirmeth that Alexander had the same of other Temples also. The Temples, saith he, which Xerxes had ouerthrowne, he commanded to be repaired, and among them the Temple of Belus, whom the Ba∣bylonians with singular Religion worship. n 1.418 At his returne homewards, Belus in thankfulnesse (it seemeth) sent his Chaldaean Priests to meet him, and forbid him to enter the citie, as he loued his life, whose oracle Alexander contemning, there ended his daies. The cause why he listened not to them, is thought a mistrust that he con∣ceiued of the Chaldaeans. For whereas Xerxes, at his returne out of Greece, had ra∣sed this and all other sacred places of the Babylonians: Alexander minding the re∣paire hereof, hauing already remoued the rubbish, thought with his whole armie to atchieue this enterprise. But the reuenue which the Kings of Assyria had left for the maintenance of this Temple-sacrifices, after the ouerthrow thereof, was shared a∣mong the Chaldaeans; which they by this attempt were like to loose, and therefore were willing to want his presence.

This Temple some suppose to be that Tower of Babel mentioned by Moses Gen. 11. and supposed still in part to remaine. For about seauen or eight miles from Bag∣dat, as men passe from Felugia a towne on Euphrates, whereon old Babylon stood, to this new citie on Tigris (a worke of eighteene houres, and about fortie miles space) there is seene a ruinous shape of a shapelesse heap and building, in circuit lesse then a

mile, (some say, but a quarter of a mile) about the height of the stone-worke on Pauls steeple in London: the brickes being six inches thicke, eight broad, and a foot long (as master Allen measured) with mattes of Canes laid betwixt them, yet remaining as sound, as if they had beene laid within a yeares space. Thus master Eldred, & mai∣ster Fitch, maister Cartwright also, and my friend maister Allen, by testimony of their owne eies, haue reported. But I can scarce thinke it to be that Tower or Temple, be∣cause Authors place it in the middest of old Babylon, and neare Euphrates: although I will not contend about it. Some affirme, ( o 1.419 I know not with what truth) that Nim∣rods Tower was in height fiue thousand one hundred seuentie and foure paces. But it is now, as we see, come to confusion. Also there is yet beyond Tigris some ruines of a Temple, which is called the Temple of Bel, with high yron gates, as is reported.

Dominicus Niger p 1.420 hath these words: Seleucia in processe of time hath changed her state and her site. For it was on the westerne banke of Tigris, which a Cut from Eu∣phrates slowed into; in which place are now seene the ruines thereof, where the shepheards haue erected them cottages: and on the Easterne banke haue the Barba∣rians built the City and called it Bachdad, right ouer-against the old. If this be true, vaine is the conceit of credulous Trauellers, which suppose those ruines to bee the monuments of Babylons buriall, and confound againe this later world, with the re∣ports of Babels Tower.

The Bitumen or slimie pitch which they vsed in stead of morter in their building, is, as Dominicus Niger p 1.421 out of Trogus reporteth, common in those parts. Herodotus telleth, that eight dayes iourney from Babylon was another Citie, named IS, with a small rill of the same name, which runneth into Euphrates, carrying thither (as tri∣bute) much of this slimie matter. Niger mentioneth one place, where out of a clift or opening of the earth proceedeth such a stinke, that it killeth the birds which flie ouer it. And at this day, two daies iourney from Bagdat r 1.422 at a place called Ait, is a mouth continually throwing forth boiling pitch, therefore by the Moores called Hel-mouth, which runneth into a great field alwayes full thereof: and herewith they pitch their boats. The water, as my friend maister Allen (who liued in Bagdat diuers moneths) told me, is warme & accounted medicinable, for which cause he hath drunke large∣ly thereof: the liquid pitch floateth on the toppe of the water, like clouted creame, to vse his owne phrase.

The Country of Babylonia hath beene the most fruitfull in the world, s 1.423 yeelding ordinarily two hundred, and in some places three hundred increase: the blades of the wheat and barly about foure fingers broad. t 1.424 Plinie, somewhat otherwise: They cut (saith he) or mowe their corne twice, and feed it a third time in Babylonia, other∣wise it would be nothing but blade: & yet so their barrener land yeeldeth fiftie, their best an hundred increase. Tigris and Euphrates ouerflow it, but bring not fatnesse to the soile, as Nilus in Egypt, but rather cleanse that superfluous fatnesse which natu∣rally it hath.

The soile is of a rosennie clay, saith master Allen, and would still retaine in likeli∣hood his antient fertilitie, if it were watered with like diligent husbandry: In dig∣ging it yeeldeth corrupt waters, sauouring of that pitchy slime. In the antient Ba∣bylon, it seemeth that in euery garden of any citizen of sort were rilles made out of the riuer. The ruines from the tower aforesaid to Bagdat (which some call Babylon) & beyond on the other side of the riuer, containe twentie two miles, yet to be seene: which happily are the ruines, not of old Babylon, so much, as of the neighbor townes here built, Seleucia, Vologesocerta, and Ctesiphon: which I rather thinke, because they reach beyond Tigris as well as on this side.

To returne to the religious places in Babylon: Caelius Rhodig. lect. Antiq.lib.8.ca. 12. tells, that in the Temple of Apollo, was found a golden Chest of great antiquity, which being broken by some accident, thence issued a pestilent vapour, that infected not those alone which were present, but the neighbouring Nations, as farre as Par∣thia, Ammianus Marcellinus u 1.425 hath the like Historie of the Image of Apollo Chomens

at Seleucia, which was brought to Rome, and there placed by the Priests in the tem∣ple of Apollo Palatinus: and whenas a certaine hole which the Chaldaean Wise-men had by Art stopped, through the couetousnesse of certaine souldiers breaking in thi∣ther for spoile, was broken vp, the world was thence poysoned with a contagion from Persia, as far as France. * 1.426 Philostratus tells of Apollonius, that he saw at Babylon such stately Palaces, as scarce agree with the state of Babylon in the time of Apollo∣nius, which was while Domician reigned: amongst other things he saw Galleries full of Greeke Images, as of Orpheus, Andromeda, &c. He came also into a Gallery, the roofe whereof was made bowing like the heauens, and couered with Saphire, so to resemble Heauen, and the Images of their Gods, made of gold, were there set. From the roofe there hanged foure birds of gold, representing the Goddesse of Reuenge, which they called the tongues of the Gods, I know not by what art or mysterie, ad∣monishing the King not to exalt himselfe.

CHAP. XII.

Of the Priests, Sacrifices, religious Rites, and customes of the Babylonians.

THe Chaldeans (saith a 1.427 Diodorus) were of reputation in Babylon, as the Priests in Egypt: Chaldaean, being a name sometime applied to the whole Nation; sometime appropriated to the Priests, who spent their whole time in religious seruices, and in Astrologie. Many of them by Diuination foretold things to come, as we haue shewed be∣fore in the Historie of Alexander; and the booke of Daniel witnesseth this their pro∣fession. By their auguries, or diuination by birds, by sacrifices and enchantments, they were accounted to doe good or harme to mankind. They were most expert in their sacred Rites, in the knowledge whereof they were brought vp from their child-hood; and continued in that course of learning all their liues, the childe being instructed in his fathers science. They professed the interpretation of dreames, and prodigious accidents in Nature. Their opinions were, That the world is eternal, with∣out beginning and end: the order and furniture of all was done by diuine prouidence: all heauenly things were perfected, not by chance, or of their owne accord, but by the determinate and firme decree of the Gods. By long obseruation searching the course and nature of the Starres, they foretold things to come. But the greatest Power they attributed to the fiue Planets, and especially to Saturne. They call them Mercuries, because when others are fixed, these haue their proper motion, and shew future things, as the Interpreters of the Gods, by their rising, setting, and colour. Vn∣der their course they giue the title of Gods b 1.428 to thirtie other Starres, the one halfe, a∣boue; the other, vnder the earth, beholding all accidents. And in ten dayes one of the higher is sent to the lower, as an angell, or messenger of the Starres, and one from them to the higher: And this course they take eternally.

They hold twelue principall Gods, each of which hath his peculiar moneth, and his signe in the Zodiake; by which the Sunne, and Moone, and fiue Planets, haue their motion. These Planets they esteeme to conferre much good or euill in the ge∣neration of men, and by their nature and aspect, things to come may be foreknowne. Many things they foretold to Alexander, Nicanor, Antigonus, Seleucus, and to priuate men, beyond the reach of men. They number foure and twentie constellations without the Zodiake, twelue towards the North, and as many towards the South. These Northernely are seene, which they attribute to the liuing: those Southernely are hid∣den; and present (they thinke) to the dead, whch they hold the Iudges of all. Con∣cerning the site, motion and eclipse of the Moone, they hold as the Greekes; but of the Sunnes Eclipse they haue diuers opinions, and dare not vtter their opinion there∣of, nor foretell the time. The earth they conceiued to be hollow like a boat. They rec∣koned 43000. yeares, vntill the comming of Alexander, since first they had begunne their obseruations of the Starres.

These years Xenophon de aquiuocis interpreteth of months: for so (saith he) the Chal∣deans reckoned their antiquities; in other things they kept their computation accor∣ding to the Sunne. But of their fabulous antiquities we haue heard before: where we haue also touched, that one beginning of Idolatry did arise of this curious & supersti∣tious Star-gazing, especially in the countries of Egypt, where not at all vsually; and in Chaldaea, where diuers months b 1.429 together they haue neither raines nor clouds. Strabo diuideth the Chaldeans into sects, Orchent, Borsippeni, & others, diuersly opinionate of the same things. Borsippa was a Citie sacred to Diana and Apollo.

Some c 1.430 do call the Babylonian Priests, Magi; but because they were by this name best knowne & most esteemed among the Persians, which in that vicinity of regions had as neere neighborhood in religions, we will speake of these Magi, in our Persian relations. And it is thought that the Persian Magi came frō these Chaldeans. Mornae∣us d 1.431 reckoneth among the Chaldeā opiniōs, that of Oromases, Mitris, & Ariminis, that is to say, GOD, Mind & Soule: which he applieth to the Christian doctrine of the holy Trinity. The Oracle of Apollo, pronoūced the Chaldeans & Hebrews to be only wise.

The Chaldean opinion concerning iudiciall Astrologie, was not receiued of all the Chaldeans, as Strabo reporteth. And Bardesanes Syrus, the best learned of the Chaldeans (it is Euseb. testimony e 1.432 ) doth at large confute that opinion (which yet ma∣ny Wisards, carkasses of Christians, still follow) He affirmeth that in those things which a man hath common with a beast, eating, sleepe, nourishment, age, &c. a man is ordered by Nature, as the beasts are. But Man hauing also a reasonable soule, & free∣dome of wil, is not subiect to that naturall seruitude; which at large he proueth by the diuers customes of men, both in diuers, & in the same coūtries, in diet, gouernmēt, and religion: as the Reader, willing to read so worthy a discourse, may find related at large in Euseb. Alexander Polyhistor f 1.433 out of Eupolemus, telleth that in the tenth generation after the Floud, in Camyrine a citie of Babylonia, which other call Vr, Abram was borne, which excelled all in knowledge, & was the inuentor of Astrology among the Chaldeans. He by diuine precept went into Phaenicia, and taught the Phaenicians the course of the Sunne & Moone: & when the Armenians, warring vpon the Phaenicians, had taken his brothers son prisoner, he by a band of his seruāts recouered him, & free∣ly dismissed the captiues, which he had taken. He after liued with the Priests at Helio∣polis in Egypt, & taught them Astrology; confessing that he had receiued that Art by succession from Enoch. He addeth that Belus reigned the second in Babylon, and was called Saturne, the father of a second Belus, and Canaan; which Canaan was the father of the Phaenicians, and the Aethiopians, brother of Mizraim the Author of the E∣gyptians: with many other things not much differing from the Diuine Historie.

Astronomy in all likelihood was knowne to Abraham, to whom the heauenly stars might be Remembrancers of that promise, so shall thy seed be: his country also, where it was practised, might therin further him, & the excellence of the Science in itselfe. But this Star-gazing destiny, Iudicial, Cōiectural, Genethliacal Astrology, Reason, & Ex∣perience, GOD and Man haue condemned. Vr signifieth light, which agreeth to the Fire, the Chaldean deity, h 1.434 which the Persiās & Chaldeans fained to haue receiued frō heauen, & kept euer burning; as the Vestals in Rome. They held Water and Fire to be the beginning of al things. They made a chalenge of this their fiery God, to contend with any other gods of the godlesse Heathen: an Egyptian encountred & ouercame them thus: he caused his Canopus to be made ful of holes, stopped with wax, & hollow in the middle, which he filled with water: & the Chaldeans putting their fire vnder, the waxe melting, opened a quiuer of watry arrowes, that cooled the heat of their de∣uouring god, and deuoured him. They had yet a more foolish God, euen an i 1.435 Onyon which they worshipped. They obserued diuers wicked Sciences, of diuining, by Fire, Aire, Water, Earth, consulting with the dead, and with wicked spirits.—Chaldaea vo∣catis Imperat arte dijs, saith Claudian.

Euery day the King k 1.436 offered a Horse, furnished, vnto the Sunne; as did also the Persians. Philostrat. saith, that it was a white Horse of the Nisaean race, sumptuously trapped, lib. 1. cap. 20. They obserued a feast in Babylon (Athenoeus l 1.437 citeth it out of

Berosus) on the sixteenth Calends of September, which continued fiue daies; in which the Masters were subiect to their seruants, and one of them, royally attired, was car∣ried out of the house, whom they called Zoganes. Baruch cap.6. in the Epistle of Ie∣remte (Apocrypha) rippeth vp their idolatrous Rites, Idols, Processions, bearing Idols on mens shoulders, the people before and behind worshipping: their Priests collusiens to make gaines of the Idol-offerings, together with their Priests shauen heads and beards, their rent cloaths, their roaring before the Idoll: their Temples wherein they stood with scepters, axes, or other weapons in their hands, hauing candles lighted before them, with other such rites; that, in the reading, one would thinke he were telling the discourse of the mysteries of mystical Babylon in the West; so euenly they accord. The Chaldeans innocate their Be∣lus, to do: miracles also saith he, innocating a dumble I doll, to giue speech to another, which himselfe wanteth. But aboue all, one beastly rite was in vse among them. The women, saith he, m 1.438 sit in the waies girded with cords of rushes, and burne straw: and if one of them be drawne away, and he with any, such as come by, she casteth her neighbour in the teeth, be∣cause shee was not so worthily reputed, nor her cord broken. Thus was their glorie their shame. n 1.439 Herodotus will yeeld vs a Commentary on this place. The Babylonians haue an abominable law (saith he) that all their women once in their life do sit at the Tem∣ple of Venus to haue familiaritie with strangers: the richer sort comming in chariots, richly furnished and attended to this vngodly purpose. Their manner of sitting is, crowned on their temples with garlands, their retiring places distinguished with cords, by which the stranger may haue accesse to which of them he liketh best. And thus do these Votaries of Venus sit, holding it religion to be irreligious, none of them euer returning home, til some guest haue cast money into her lap, whom it is not law∣full for her to refuse, but to accept of him and his price, whatsoeuer he be, and follow him aside from the Temple, where he defileth her. At the giuing of the mony he vseth these words, Tantitibi deam Mylitt am imploro: that is, at this price, or for so much, I implore vnto thee the Goddesse Mylitta (so the Assyrians call Venus) and this money is consecrated to a sacred vse. After this, with the Goddesse good leaue, she may re∣turne home, although for no great price againe (saith our Author) to be hired. By this means the fairest are quickly dispatched, the rest endure a restles & irkesome penāce, sometime a yeare, two, or three, before they can be discharged of their honesty & the law together. And hence might arise that former ambitious vpbraiding in Baruch.

Among their many Idols, Bel bare the bell, not here alone, but in al the countries of Assyria, & adioyning thereto; as appeareth in the History of the Bible: where Bel or Baal is so often mentioned, as the Idol of so many nations, & the sin of the apostatical synagogue. They o 1.440 built vnto him high places: or els in stead therofvsed the roofes of their houses to his worship: they built him houses, they made him Images, erected Altars, planted groues, bended to him the knee, & kissed him in token of subiection, vsed perfume & intense, obserued to him holy daies, cut & lanced themselues in his seruice, with other extaticall fu∣ries, & religious frenzies, with ornaments of gold and iewels, inuocations and immo∣lations, yea of their owne children: he had also his peculiar Prophets & Priests. These and such like doth the Scripture mention of this Babylonian Idol, whose contagion infected the East with a Catholike Idolatry that could plead Antiquitie, Vniuersalitie, and Consent, by euidence of Scripture-historie (which later Babylon cannot do) and yet was but Catholike and generall errour.

Ribera affirmeth p 1.441 that diuers later Authors, & before them * 1.442 Theodcret, do esteeme the name Bel or Baal to be a generall name, agreeing to all the Gods of the Gentiles, according to the signification of the word, to wit, a Lord. * 1.443 It was a name generall to their Idols, whē it was put alone, but particular with some addition, as Bel-zebub, Ba∣al-zephon. And Seruius * 1.444 is author, that Belus the father of Dido descended of that an∣cient Belus the first King of the Assyrians, which people worshipped Saturne & Iuno, which were after worshipped in Africa, whereupon the Punikes called God, Bal, (from whence came those names Hannibal, Adherbal, and such like) whom the Assyrians in some respect call Bel, and Saturne, and the Sunne. This opinion that in Bel they

worshipped the Sunne, is followed by Tremellius and Iunius in their notes on Esaias, chap.46.1. because the Assyrians, Persians, and Babylonians, accounted the Sunne the greatest God, and worshipped the Fire as a particle thereof: To him the Iewes, with this borrowed forren Idolatrie, dedicated horses and chariots, which Iosias q 1.445 a∣bolished, together with the Altars on the roose of Ahaz his house, and the high pla∣ces, where their God might see their deuotions. Hierome, on that place of Esay, saith, that Bel was Saturne, which Suidas confirmeth. Augustine r 1.446 relateth the vsuall opi∣nion (on those words, Iud.2. They serued Baal and Astaroth) that Baal in those parts was the name of Iupiter, and Astarte of Iuno, and produceth the Punike language, in which Baalsamen signifieth the LORD of Heauen; and for Astaroth (which he rea∣deth Astartibus) he saith it is in the plurall number, in regard of the multitude of Iu∣no's Images, each bearing the name of Iuno. This also is exemplified in the blessed Vir∣gin by Ribera, sometime called our Lady of Loretto, sometime our Ladie of Monte∣ferato, &c. according to the diuersitie of places, wherein they worship, not Mary the Virgin, but their owne Idols; the daughters of their whorish mother Babylon. For the Tyrians, Sydonians, Philistims, and other Syrian, and Assyrian nations, the Scripture brandeth them with this Bel or Baal-Idolatry: in hatred of which name, the Iewes called the Prince of Diuels, as the Acaronites did their principall Idols, by the name of Beelzebub.

Thus the Greekes and Latines haue confounded the Assyrian and Tyrian Bel, which by Iosephus f 1.447 Scaliger (who not vnworthily is called t 1.448 the Dictator of know∣ledge and great Prince of learnings state) are distinguished and made two: the one (saith he) is written 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and the later 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and reproueth Hierome for making Belus, the father of Ninus, and the Virgilian Belus to be one: In Photius (559. 3.) is mentioned, that the Phaeuicians and Syrians called Saturne ΗΛ, and Βὴλ, EL, and Bel, and Bolathes. Doctor Willet in his Comment vpon Dan. cap. 1.q.16.hath these words: The Chal∣deans had fiue Idols, three Gods, and two Goddesses. Their first God was Bel, a name contracted of Behel, which commeth of Bahal, which signifieth a Lord: to whom was built that Temple before mentioned. The second was the Sunne, which they called Rach, that is, a King; because he is chiefe among the Planets: and the Persians call him Muhra, as Iustinus Martyr saith, Dialog. in Triphon. the Priests of this Idoll were called Racrophantoe Obseruers of the Sunne. Their third God was Ne∣go, the Fire; so called of the brightnes, which was carried about among them. Their first Goddesse was Shacha, which was the Earth, worshipped also of the Romans vn∣der the names of Tellus and Opis: of the Syrians called Dorcetha. In the honor of this Goddesse they vsed to keepe a feast fiue dayes together in Babylon; during which time the Masters were vnder the dominion of their seruants. This festiuall time was called Shache, whereof Babylon was called Sheshach, of keeping this feast, I erem. 25. 27. and 51.41. Their other Goddesse was Mulitta, which was Venus, whose Priests were called Natitae, or Natophantae Polan. But the chiefest of their Idols was Bel.

He also interpreteth * 1.449 those words Dan. 1.4. Whom they might teach the learning and tongue of the Chaldeans, of Schooles wherein youth were brought vp in goodlet∣ters, to be after employed in the State. So among the Egyptians they had the like vse, where Moses was taught the learning of the Aegyptians. Among the Israelites eight and forty Cities were appointed for the Leuites, which were as the common Schools and Vniuersities for the whole kingdome. Samuel and Elizeus had their Schooles and Colledges of Prophets: yea the rude Indians had their Gymnosophistes; and the Ro∣mans had their Colledges of Augures. Thus farre Doctor Willet of their Idols and Schooles.

In the seuenteenth chapter of the second booke of Kings is mentioned Sucoth Be∣noth and Idoll of the Babylonians. Beda interpreteth it the Tabernacles of Benoth: and so the word Sucoth vsed, Amos 5.25.is by Saint Stephen, Act.7.43.interpreted. And so doth the u 1.450 Glosse on that place of the Kings interprete; where Lyra x 1.451 according to the signification of the words (a Tabernacle of wings) relateth out of Rab.Sal. that

this Idoll was made like to a Hen brooding her chickens: which Idols the Babyloni∣ans framed in worship of that Constellation, called by the vulgar, the Hen and chic∣kens, and of the learned, Pleiades; as others did to the Sunne, others to the Moone. Some y 1.452 apply it to the mysterie of their Idoll, (which CHRIST the Truth, truely saith of himselfe) protecting his worshippers, as a hen her chickens.

In the fourteenth chapter of Daniel, as the Latines reade, is a large historie both of Bel, a dead statue, and of a liuing Dragon, which the Babylonians worshipped. The Priests of Bel were seuentie, besides their wiues and children, whose fraud and cou∣senage Daniel detected, making it manifest by their foot-steps in the ashes, which he had strewed in the Temple, that they were the deuourers of that huge portion of for∣tie sheepe, twelue measures of meale, and six great pots of wine, daily consecrated for Bels break-fast. He after slew the Dragon also; for which the Babylonians forced the King to lodge him six dayes among the Lions. But howsoeuer generally more authoritie is to be ascribed to the Apocriphall bookes, then to any humane historie, or other Ecclesiasticall Authors, as Zanchius in his Confession religiously holdeth; yet for this fragment of Daniel, it is accounted z 1.453 the worke of Thedotion a bad man, who foisted it into his translation. And not only the Reformed Churches account it as it is, but Driedo a learned Papist, Erasmus a Semi-christian (so Bellarmine calleth him) Iulius Africanus of old, and the Iewes generally, reiect it out of the Canon, as the Cardinall himselfe * 1.454 hath obserued: and he is faine to tell vs of another Daniel of the Tribe of Leui, to maintaine the credit hereof. But Hicrome in the Preface of his Com∣mentaries stileth them, Belis Draconis{que} fabulas, quas veru anteposito eo{que}. iugulante, sub∣iec••t, ne videretur apud imperitos magnam partem voluminū detruneasse: and alleageth Eusebius, Origen, Apollinarius, and other Ecclesiasticall Doctors, which were of his mind, and thought that they needed not to answere Porphyrie, who had hence raked some obiections against the Christians, for these things which had not authoritie of Scripture.

As for Pyramus, and Thysbe, with Cyparissus and such like, I leaue them to a 1.455 Ouid and the Poets. It seemeth worthie relation that fell out at Aslus, a Babylonian Citie, where a Dolphin so loued a Boy, that following too farre after their wonted spor∣tings, he stucke fast in the sands: b 1.456 which Alexander interpreting to be ominous, preferred the Boy to the Priesthood of Neptune.

For the present Saracenicall Religion, now obserued in these parts, our third book shall largely relate thereof. Concerning other Babylonian customes: Herodotus, l.2. telleth of three families in Babylon which liued on fish. It may be the Carthusians of our Westerne Babylon are of their of-sping: for whose sparing, their fellowes may eate the more flesh, with which those of old, and these later, may not (forsooth) pollute themselues. c 1.457 Curtius telleth generally that, for fleshly vices, the Babyloni∣ans were most corrupt. They prostituted their wiues and daughters to their guests for rewards. They were addicted to excessiue banketting, and drunkennesse. In the beginning of their feasts, their women were modestly attired; by degrees they strip∣ped themselues of their cloathes, beginning with the vpper-most, till nothing was left to couer their shame, or forbid their shamelessenesse. And not their Curtizans a∣lone, but their Matrons, (yea, in token of ciuilitie) did thus prostitute themselues to those flames of lusts which haue come from hell, and carrie thither. Heere was Alex∣anders manly and victorious armie made effeminate, vnfit after to haue encountred with a strong enemie. d 1.458 Some ascribe the loose liues of the Babylonians, to a law of Xerxes, who to chastise them for a rebellion, enacted that they should no longer weare armes, but addict themselues to Musicke, riot, and such like.

CHAP. XIII.

The Chaldean, and Assyrian Chronicle, or Computation of Times, with their manifold alterations of Religions and Gouernment, in those parts vntill our time.

WE haue before a 1.459 shewed the prodigious Chronologie of the Chalde∣ans, reckoning the reignes of their Kings before the Floud, 43 2000. yeares. They tell also after the Floud of diuers Dynasties or gouern∣ments, in this countrey of Babylon.

First, b 1.460 the c 1.461 Chaldeans, Euechoos raigned 6. yeares, Chomusbo∣los, 7. Pores, 35. Nechubes, 43. Abios.48. Oniballos, 40. Zinziros, 45.

He being dispossessed by the Arabians, d 1.462 Mardoecntes began the second Arabi∣an Dynastie, and reigned 45. yeares, and after him, Sisimardacos, 28. Abias, 37. Pa∣rannos. 40. Nabonnabos, 25.—41. The space of these two Dynasties is reckoned 440. yeares. Thus Scaliger relateth: but in my minde, as the former was beyond all possibilicie of Truth (which they tell of before the Floud) so this hath no great like∣lihood, at least for so long a space before Belus, with whom the most histories begin their relations, and Scaliger his e 1.463 third Dynastie, of one and fortie Kings in this order.

• 1 Belus, 55
• 2 Ninus, 52
• 3 Semiramis 42
• 4 Ninyas Zames 38
• 5 Arius 30
• 6 Aralius 40
• 7 Xerxes 30
• 8 Armamithres 38
• 9 Beluchus 35
• 10 Balaeus 52
• 11 Sethus 32
• 12 Mamythus 30
• 13 Aschalios 28
• 14 Sphaerus 22
• 15 Mamylus 30
• 16 Spartbeus 42
• 17 Aschatades 38
• 18 Amyntes 45
• 19 Belochus 25
• 20 Balatores 30
• 21 Lamprides 30
• 22 Sofares 20
• 23 Lampraes 30
• 24 Panyas 45
• 25 Sofarmos 42
• 26 Mithraeos 27
• 27 Tentamos 32
• 28 Teutaeus 44
• 29 Arabelus 42
• 30 Chaiaos 45
• 31 Anabos 38
• 32 Babios 37
• 33 Thinaeos 30
• 34 Dercylus 40
• 35 Eupacmes 38
• 36 Laostbenes 45
• 37 Pyritiades 30
• 38 Ophrataeus 21
• 39 Ephatberes 52
• 40 Acracarnes 42
• 41 Tones Concoleros qui & Sardanapalus 20
• The summe of this Dynastie, 1484. yeares.

The fourth Dynastie was f 1.464 of the Medes, begun by Arbaces, who depriued Sar∣danapalus, he reigned 28. yeares, his sonne Mandauces 50. Sosarmus 30. Artycas 50. (In the 19. yeare of this King, Nabonassar, the Babylonian, rebelled, and began a new Dynastie in Babylonia. And in the 43. yeare of his raigne Salmanassar captiued the ten Tribes) Arbianes, or Cardiceas 22. Arfaeos, or Deioces 40. Artynes called also Phraortes 22. Astibaras or Cyaxares 40. Apandas alias Astyages 40. In all 322. yeares.

The fifth g 1.465 . Dynastie was of the Persians, begun by Cyrus, which ouerthrew Astya∣ges, and reigned 30. yeares: His sonne Cambyses 8. the Magi 7. moneths. Darius sonne of Hystaspes 36. yeares, Xerxes 20. Artabanus 7. moneths, Artaxerxes Lon∣gimanus 40. Xerxes 2. months, Sogdianus 7. months, Darius Nothus 19. yeares, Ar∣taxerxes Mnemon 40. yeares, Artaxerxes Ochus 26. Arses 4. Darius 6. in al 231. years.

The sixth h 1.466 Dynastie was of the Macedonians, the first of which was Alexander, who after the conquest of Darius reigned 6. yeares, Antigonus 12. Seleucus Nicator 32. Antigonus Soter 19. Antigonus Theos 15. (In the 12. yeare of his raigne, Arfaces the Persiā rebelled) Seleucus Callinicus 20. Selencus Ceranuns 3. Antiochus Magnus 36.

Seleucus Philopator 12. Antiochus Epiphanes 11. Antiochus Eupator 2. Demetrius So∣ter 12. Alexander Bala 10. Demetrius Nicanor 3. Antiochus Sidetes 9. Demetrius D. F. 4. Antiochus Grypus 12. Antiochus Cyzicenus 18. Philippus 2. In all 237. And from the beginning of the first Dynastie 2633. These I haue heere inserted out of Scaliger, rather to shew the continued succession of the Easterne Empire, then with any intent to perswade, that all these were Kings, and ruled the countrey of Baby∣lonia. For after Arsaces rebelled, the Parthians dispossessed the Syrian Kings of these parts: and before, the Babylonians often rebelled: as in the time of the Persi∣ans, when Zopyrus by a strange stratageme, recited by Iustin and others, restored them to Darins: but especially in the times of the Medes, whose Dynastie was much disquieted: sometime the Scythians ( i 1.467 saith Orosius) and sometimes the Chaldeans, and sometimes the Medes preuailing. Sometimes also (as the Scripture witnesseth) the Assyrians renewed their ancient power. Yea in the time of the Assyrian Dyna∣stie, the Chaldeans are said to warre (in the reigne of Panyas) against the Phaenici∣ans, which argueth that they were then free.

The Scripture and other Histories speake of Phul, Teglath-Phalasar, Iareb, Sargon, Salman-asar, Senacherib, Asar-haddon: which were great and mightie, not onely strong enough to defend themselues against the Medes, but to inuade forren Nations, yea did translate people from one kingdome to another, and k 1.468 seated the captiues of Israel in the Cities of the Medes, and sent Babylonian Colonies to Sama∣ria; which they could not do, if they had not commanded both Assyria, and Media, with Babylonia.

Nabonassar rebelled, as is said, against Artycas, and began the Chaldean Dyna∣stie, from whom, for this restitution of libertie, the Chaldeans began their Astrono∣micall computations: he reigned 14. yeares, Nassyus 2. Chinzerus and Porus 5. Di∣Iulans 5. Mardokempadus 12. * 1.469 Hee sent Ambassadours to Hezekia. Arkeanos 5. Interregnum 12. Belithus 3. Aporonadicus 6. Herigebalus 1. Nesnoemondacus 4. In∣terregnum 17. Ieracdin 13. Saosducinus 9. Kiniladachus 14. Nabopellasarus 29. (In the seuenteenth yeare of his reigne, hee sent his sonne Nabuchodmoser into Sy∣ria with an armie.) Nabuchodonosor 30. Euilmerodach 6. Neregasolarus 5. Na∣bonidus 17. This was a Mede by linage (not as some say, King of the Medes) and therefore called Darius Medus, depriued by Cyrus, who after that reigned nine yeares. From the beginning of Nabonassar, to the end of Cyrus, are 217. yeares. From thence to the Asiatike Empire of the Macedonians 201. From thence to the rebellion of Arsaces the Parthian, of whom the Parthian Kings were called Arsa∣cidae 79. And the Dynastie of the Parthians continued 479. yeares: the last of them Artabanus, being slaine. These Kings, and the times of their reignes are not easie to set downe, and Onuphrius is therefore reproued of Scaliger, for vnderta∣king this taske, in which Authoritie faileth him. Of them wee shall speake in due place.

The l 1.470 second Persian Dynastie continued till the Mahumetans depriued them. The first, Artaxares reigned 12. yeares, Sapores 31. Ormisdas 1. Wararanes 3. Wa∣raranus 2.—17. Wararanes 3. foure Moneths. Narses 7. Ormisdas 7. Sabores was borne King, and raigned 70. yeares, Artaxerxes 4. Sabores 5. Wararanes 4.—11. Izdigerdes 21. Wararanes 5.—10. Isdigerdes 2.—17. Perozes 24. Obalas 4. Cabades 11. Zamaspcs 4. Cabades againe—30. Cosrees Magnus 48. Ormizda 8. Cosroes 39. Sirees 1. Adeser 7. moneths, Barasas 6. moneths, Baram 7. moneths, Ormizda Iezdegird 3. in all 402.

The Saracens succeeded, whose names and times you may see in our m 1.471 Saraceni∣call relation. After the Saracens, reigned the Tartars; and since, sometime one fa∣mily, sometime another, among the Persians, till Solyman dispossessed the Sophian of the Babylonian dominion, vnder which Turkish feruitude it groned, till our daies, in which the present Persian hath recouered it.

I dare not take vpon me to bee vmpire and decider of those many altercations a∣mong

Chronologers: but haue simply followed Scaliger, whose verie name is able to shield mee from contempt, if not to yeeld mee commendation. Let others, that haue more lust and leisure, trauerse these matters at their pleasure: my intent is, most of all, the Histories of Religions: and the successions and alterations of States I haue lightly touched: But precisely to determine in what yeare of the world eue∣ry King began his reigne, and to dispute the same with all opponents, would bee somewhat tedious to the Reader: to mee (perhappes) in these varieties of opi∣nions, impossible. Leauing therefore the more studious, to the Chronolo∣gers, let vs take a little reuiew of some principall occurrents in the former Cata∣logue.

Africanus beginnes the Assyrian Monarchie at Belus, and not, as the most, with Ninus. That Belus some thinke to be the same with Nimrod, whom Ninus as wee said before, consecrated. Semiramis is n 1.472 reported to bee the first, that caused Eunuches to bee made. Ninias, which succeeded, left not like monuments of his great exploits, as his Predecessours before him. Buntingus thinkes him to bee that Amraphel King of Shinar, mentioned, Genes. 14. and that Arioch King of Elasser was his sonne. How euer, it breedes much difficultie, to reconcile the ancient hi∣storie of the Babylonian and Assyrian great and long continued Empire, with the kingdomes and Kings in that Chapter by Moses mentioned. Eupolemus, as before is cited out of Eusebius, saith that those Kings were Armenians; Diodorus Tarsensis, as Percrius affirmeth, reckons them Persians, Iosephus. Assyrians: Pererius himselfe thinkes them vassals, and tributaries to the Assyrian: Genebrara suspects the Histo∣rie of the Assyrian greatnesse: and truely, not altogether vniustly, as all the Histo∣rie of: Moses and Ioshua concerning the Kings in those parts, for ought can bee ga∣thered, yeelding no subiection to Babylon. And the Sodomite and his neighbours had beene the tributaries of Chedarlaomer King of Elam, and not of Amraphel King of Shinar: vnlesse we say that violent things are not permanent, and the yoake im∣posed before by the Assyrians, was now in Ninias daies reiected: Semiramis be∣ing weakened with her Indian expedition, and Ninias by killing her, giuing occa∣sion of discontent to her followers, the men of warre, which might hereupon (contemning this effeminate King, who had suffered his mother to possesse the Scepter so long) fall to sharing for themselues, and erect pettie kingdomes. Arius (happily) restored the Empire thus decayed, if it bee true that Buntingus writeth, that hee was a great warriour, therefore called Arius and Mars, and, as the God of warre, inuocated by the Assyrians. When Tentamos reigned, o 1.473 Diodor. lib. 3. testisieth, that Priamus, then besieged by Agamemnon, as vassall and tributarie to the Assyrians, sent to him for aide, who sent to his succour Memnon, with 20000. souldiers.

But to descend vnto times neerer both vs and the truth, and to view the ruine of that great estate: we reade in the same Author, and in * 1.474 others, that Arbaces (whom Iustin calleth Arbactus; Orosius, Arbastus) was by Sardanapalus made captaine of the armie which was yearely sent to Nina, or Niniue, where a conspiracie was contracted betweene him and Belesus a Chaldean Priest, Captaine of the Babylo∣nians, who by his Chaldean skill in diuination, had foretold Arbaces this desti∣ned Empire, and was promised, for his share, the Babylonian principalitie. Thus the Medes, Babylonians, and Arabians, enterprising rebellion, assembled to the num∣ber of 400000. whom Sardanapalus ouerthrew in battaile twice; but being still ani∣mated by p 1.475 Belesus predictions, which (said he) the Gods by the Starres fore-signi∣fied: and by corrupting of the Bactrian armie, sent to succour the King, and adioyning themselues to the enemie, they at the third battell ouerthrew the forces of Sardanapalus, led by Salamenus his wiues brother. The King fled into Niniue, trusting to a prophecie, That the Citie should neuer bee taken till the riuer were enemie to it. After two yeares siege, by extreame raines, the riuer swelling ouerflowed part of the Citie, and cast downe twentie furlongs of the

walls. Whereupon despairing (as seeming to see GOD and Man against him) he, which before had chambered himselfe with women, and accustomed himselfe to the Distaffe, in a womans both heart and habite: now in a manly resolution (if it may not more sitly be called a Feminine Dissolution, which thus runneth from that danger which it should encounter) gathered his treasures together, and erecting a frame in his Pallace, there burnt them, himselfe, his wiues, and eunuchs together. The Ashes, vnder pretence of a Vow thereof, made to Belus, Belesus obtained of Arbaces the new Conquerour and Monarch, to carrie to Babylon. But the cousi∣nage being knowne, and Belesus condemned for the treasures, which with the ashes he had conueyed, Arbaces both gaue it, and forgaue him; adding the praesecture of the Babylonians, according to promise. q 1.476 Some say that Belesus, whom they call Phul Beloch, shared the Empire with him, Arbaces reigning ouer the Medes and Persians, the other ouer Niniuie and Babylonia: following heerein the forged Metasthenes, who (as Annius maketh him to say) out of the Susian Librarie pen∣ned his Historie, hauing before fabled a Catalogue out of Berosus of the auncient Kings, contrary to that which out of the fragments of the true Berosus before is de∣liuered.

Sardanapalus is written (saith r 1.477 Scaliger in his Notes vpon Eusebius) with a dou∣ble ll. Sardanapallus, a name, sitting to his effeminate life. ••αλλὸς and φαλλὸς signifie the same, whence are those words of Cicero 3. De Repuh. Sardanapallus ille vitijs mul∣tò quàm nomine ipso deformior. Sardanapalus built Tarsus and Anchiale (saith Eusebtus) at the same time: the one famous for the most famous Diuine that euer the Sunne saw, (except the Sunne of Righteousnesse himselfe) Paul the Apostle and Doctor of the Gentiles: The other for the Authors Monument and stony Image, s 1.478 with this Assyrian Epigramme; Sardanapalus, the sonne of Anacyndar axis, built Anchiale and Tarsus in one day: and thou O stranger, Eate, drinke, play. And Verses were annexed, which I haue thus englished.

Mortall, thou knowst thy selfe: then please thine appetite With present dainties: Death can yeeld thee no delight. Loe, I am now but dust: whilome a Prince of might. What I did eate, I haue; and what my greetly minde Consum'd: how much (alas) how sweet, left I behinde? Learne this, (O man) thus liue: best wisedome thou canst finde.

This his Legacie hee hath bequeathed to all Epicures, the liuing Sepulchres of themselues, breathing graues (not of so many Creatures onely better than them∣selues, which they deuoure, but) of Reason, Nature, Religion, Soule, and (if it were possible) of GOD, which all lie buried in these swine, couered with the skinnes of Men. t 1.479 Let vs eate and drincke, for to morrow wee shall die. Who knoweth whe∣ther Paul did not allude to this speech of the Founder of his Citie? This subuersion of the Assyrian Empire was Anno mundt 3145. after Buntingus accompt. Of the Medes see more in their proper place.

The Babylonian Empire renewed by Nabonassar, continued till Cyrus, of which times wee haue little record, but in the Scripture, as neyther of those Assyrian Kings, which before had captiued Israel, and inuaded Iuda. Senacherib is famous, euen in the Ethnike history, although they had not the full truth. For thus Herodotus u 1.480 telleth, That Sanacharib King of the Arabians and Assyrians warred on Aegypt, where Sethon (before, Vulcans Priest) then reigned: who, beeing forsaken of his souldiours, betooke him to his deuotion, amiddest the which hee fell asleepe. And the god appearing, promised aide which hee performed, sending an Armie of Mice into the Armie of Sanacharib, which did eate his Souldiours quiuers, and the leathers of their shieldes, and armour, in so much, that the very next day they

all fled. In witnesse whereof, the Image of the King, made of stone, standeth in the Temple of Vulcan, holding a mouse in his hand, vttering these words; He that loo∣keth on me, let him be religious. This History the Egyptians, in vanity and ambition, had thus peruerted and arrogated to themselues.

Funcius and Osiander make Nabopollasar and Nabuchodonosor to be one and the same, and diuerse Commenters vpon Daniel hold the same opinion, whom Scali∣ger and Caluisius confute at large. Nabopollasar is supposed to begin his reigne An∣no mundi 3325. which he continued nine and twenty yeres: in his * 1.481 seuenteenth yere Nebuchadnezzar (so the Masorites mis-call him, saith Scaliger) or Nabuchodonosor his sonne was sent by him, to subdue the rebellious Egyptians, Iewes, and Palestini∣ans: at which time he carried away Daniel into captiuitie. y 1.482 Hee beganne his reigne Anno mundi 3354, and in the yeare 3360. destrōyed Ierusalem. In the yeare 3386. Euilmerodach his sonne succeeded him, whom Neriglessoorus, (as Scaliger z 1.483 affirmeth) slew, thereby to aduance his owne sonne the nephew of Nabuchodonosor, called La∣borosoarchadus, to the Scepter; which himselfe swayed as Protector in the minoritie of his sonne. But he being dead, & his sonne more fit for a Chamber then a Throne, Nabonidus conspired against him, and slew him. This Nabonidus, saith he, is Darius Medus, and Laborosoarchadus is that Baltasar mentioned by Daniel, after Scaligers interpretation of the Prophet out of Berosus and Megasthenes.

It is a world to see how the Catholikes (so they call themselues) sweate in finding out that Nabuchodonosor mentioned in Iudith 1. Pintus would make it a common name to the Babylonian Kings, as Pharao to the Egyptians: Pererius will haue two of the name; others will haue him to be Cyrus; others, Cambyses, Artaxerxes, Ochus. Once, Babel is a mother of confusion to her children, and makes them babble, while they will canonise Apocrypha-scriptures.

Cyrus ended the Babylonian monarchie, and hauing wonne Babylon, and taken Darius Medus at Borsippa, he gaue him his life, and the gouernement of Carmania. An. mundi 3409. As Nabuchodonosor had by Edict proclaimed the God of Daniel, so Cyrus ended the captiuity of his people; giuing liberty to such, as would, to returne. But many Iewes abode there still, and thence sent their yeerely offerings to the tem∣ple. In the time of Artabanus the Parthian (when Caligula tyrannized at Rome) * 1.484 Asimaeus and Anilaens, brethren of the Iewish nation, grew mightie, and haughtie withall, forgetting God and themselues, which caused the Babylonians to conspire against thē, & (after the death of the brethren with thousands of their partakers) they slew in Seleucia fiftie thousand of the Iewish Nation. Neerda and Nisibis were then much peopled by the Iewes. And thus Religion partly held the ancient course, part∣ly was mixed (according to the custome of Conquests) with the Persian, Macedoni∣an, Parthian, besides the Iewish and Syrian, vntill the Apostles preached heere the Christian veritie.

About the same time, Helena and her sonne Izates King of Adiabena (which is in these parts of Assyria) became Iewish Proselytes. * 1.485 Seleucia built by Seleucus (as it were the marriage-Chamber of Euphrates and Tigris, which there meete and mix their waters: Nature being by mans industry forced to yeeld to the match) as Plinie saith, for that purpose, emptied Babylon of her Inhabitants, and inherited her name also, with her people. It was from Babylon ninetie miles, or, as some reade it, for∣tie, inhabited with sixe hundred thousand citizens. To spoile the spoyler, the Par∣thians built Ctesiphon three miles from thence, and failing of their purpose, Volo∣gesus built another towne by, called Vologesocerta. Yet did Babylon it selfe remaine (but not it selfe) in the time of Ammianus Marcellinus, and after.

Ortelius thinketh that Bagdat was called Babylon (as Seleucia before had beene) because it stood neere to the place where Babylon had stood. For that old Babylon in a 1.486 Pausanias time, had nothing left standing but the Temple of Bel, and the walls; sometimes, saith he, the greatest Citie that euer the Sunne saw.

In Ieromes time, b 1.487 within those walls were kept beasts for the Kings game. It was after inhabited with many thousands of Iewes, and was laid euen with the ground, as

Ios. Scaliger c 1.488 affirmeth, in the yeare, after the Iewish accompt, foure thousand se∣uen hundred ninetie and seuen, and after the Christian, one thousand thirtie and seuen. Maister Fox hath a little d 1.489 lengthned the date and fate thereof, shewing that Almaricus King of Ierusalem rased and ruined it, and that it was neuer after inhabi∣ted.

Before that time was Bagded built by Bugliafar as e 1.490 Barrius calleth him, or after f 1.491 Scaliger, Abugephar Elmantzur, who beganne to reigne in the one hundred thir∣tie and sixe, and died in the one hundred fiftie and eight yeare of their Hegeira. Sca∣liger and g 1.492 Lydyate agree of this place (which in their Emendations of Time disagree so eagerly) that it was Seleucia, or built in the place, & of the ruines thereof: an opini∣on not improbable, as theirs is altogether which thinke the present Bagded to be the old Babylon. The story of this Bagded or Baldach, and her Chalifs, ye may reade in * 1.493 our Saracenicall Historie. h 1.494 Authors agree, that Haalon the Tartar sacked it, about the yeare one thousand two hundred and three score. Mustratzem being then Cha∣lipha, the foure and fiftieth, and last of those Saracenicall Popes. He found a misera∣ble death, where others with miserablenesse seeke a blessed life, being shut vp and starued amidst those Treasures, whereof he had store, which Niggardise forbade him to disburse in his owne defence.

There is yet a bone left of this Calipha's carkasse; or some ghost and shadow of that great and mighty body, I meane that ancient name and power of the Calipha's, which, magnificent Solyman the Turkish Emperour in his conquest 1534. would seeme to acknowledge, in accepting the royall ensignes of that new conquered state at the hands of their Calipha: a ceremony which the Soldans in Egypt and Persia v∣sed, more for forme them necessitie; this Assyrian and that Egyptian Caliph hauing but gesture and vesture, the Souldans themselues enioying both body and soule of this authority.

In the yeare one thousand one hundred fiftie nine, the riuer Tigris ouerflowed Bagded, and desolated many Cities. Barrius i 1.495 affirmeth out of the Arabian and Per∣sian Tarigh, which he saith hee had seene, that Bagded was built by the counsell of an Astrologer, a Gentile named Nobach, and hath for ascendent Sagittarius, was finished in foure yeares, and cost eighteene millions of gold. These studies of Astro∣logie did there flourish. One Richardus k 1.496 a Frier Preacher saith, That here was an V∣niuersitie, the Students whereof were maintained at publike charge, of which num∣ber himselfe was one. That Caliph, that founded it, for the preuenting of Sects, ba∣nished Philosophie out of these Schooles, and accounted him a bad Saracen which was a good Philosopher. The reason whereof grew from some, which, reading A∣ristotle and Plato, relinquished Mahomet.

l 1.497 Marco Polo or Paulus the Venetian saith, that they studied here in his time, the Law of Mahomet, Necromancie, Geomancie, Physiognomy, Physicke, and Astro∣nomie: And that it was then a great Staple of the Indian Commodities. This was within few yeares after the Tartar had wonne it. Hee addeth that there were many Christians in these parts: and that in the yeare one thousand two hundred twentie and fiue, in derision of the Gospel, the Chaliph commanding by a day, that the Chri∣stians should remoue a mountaine in testimony of their faith, according to the words of CHRIST, or else to abide the perill; this was effected by a Shoomaker, and the day in remembrance thereof yeerely solemnized with fasting the Euen.

The Iewes goe still to visite the Denne which is there shewed, as the place of 'Da∣niels imprisonment, with his terrible Gaolers or fellow-prisoners, as Maister Allen tolde me.

A certaine Merchant, (the Discourse of whose voyage * 1.498 Ramusius hath published) speaketh of Orpha, a towne in the way from Byr to Babylon, wherein the people foolishly suppose, that Abraham offered Isaac: at which time (say they) there sprang a fountaine which watereth their Countrey, and driueth their milles. Here was a Christian Temple called Saint Abraham, after turned into a Mahumetane Moschee, and now called Abrahams well, into which if any enter so many times

(they haue a set number) with deuotion, he is freed of anie feuer: The fishes which are many, haue taken Sanctuarie in these waters, and none dare take them, but hold them holie. Six miles from hence is a Well, holden in like sacred account, which cureth Leprosies. Nisibis, Carrae, and m 1.499 Edessa, were chiefe Cities of Mesopotamia: at Edessa reigned Ab igarus, betwixt whom and our Sauiour passed (if we may be∣leeue it) those Epistles yet extant.

At Carrhae n 1.500 there was a Temple of the Moone, in which, they which sacrificed to the goddesse Luna, were subiect to the gouernement of their wiues: they which sa∣crificed to the god Lunus, were accounted their wiues Maisters. Hee saith, that the Babylonians allowed marriages of parents and children. o 1.501 Cafe is two dayes iourny from Bagdet, p 1.502 religious for the buriall of Hali and his sonnes, Hassan and Ossain: whereunto is resort of Pilgrims from Persia, whose kings were wont here to be crow∣ned. But this city Curio q 1.503 calleth Cusa, assigneth it to Arabia, & saith that of this acci∣dent it was called Massadale, or the house of Ali, slain here by Muaui his cópetitor.

Mesopotamia is now called Diarbeth. r 1.504 The chiefe Cities in it are Orfa, of seuen miles compasse, famous, say some, for the death of Crassus. s 1.505 Caramit the mother-ci∣tie of the Countrey, of twelue miles compasse: Mosul and Merdin, of which in the next Chapter. Betweene Orpha and Caramit, was the Paradise of Aladeules, where he had a fortresse destroyed by Selim. t 1.506 This his Paradise was like to that which you shall finde in our Persian Historie. Men, by a potion brought into a sleepe, were brought into this supposed Paradise, where at their waking, they were presented with all sensuall pleasures of musicke, damosells, dainties, &c. which (hauing had some taste of an other sleepie drinke) after came againe to themselues. And then did Aladeules tell them, That he could bring whom he pleased to Paradise, the place where they had bin: And if they would commit such murders, or haughty attempts, it should be theirs. A dangerous deuise. Zelim the Turke destroyed the place.

CHAP. XIIII.

Of Niniue and other neighbouring Nations.

WE haue hitherto spoken of Babylonia, but so, as in regard of the Em∣pire, and some other occurrents, Necessitie now and then compel∣led vs to make excursions into some other parts of Assyria, Mesopo∣tamia, &c. And I know not how, this Babylon causeth confusion in that Sea of affaires, and in regard of the diuision of the Pennes (as sometimes of Tongues) of such as haue written thereof. Hard it is to distinguish betweene the Assyrian and Babylonian Empire, one while vnited, an other while diuided, as each party could most preuaile: and no lesse hard to reconcile the Ethnike and Diuine Historie touching the same. Ptolomey a 1.507 straitneth Assyria, on the north, with part of Armenia neere the riuer Niphates; on the west with Mesopotamia; on the south with Susiana; and Media on the east. But her large Empire hath enlarged the name of Syria, and of Assyria (which names the Greeks did not well distinguish) to many Countries in that part of Asia. The Scripture deriueth Syria from Aram, and Assyria from Ashur. Both were in their times flourishing, and mention is made from Abrahams time, both of the warres and kingdomes in those parts: yea before, from Ashur and Nimrod, as alreadie is shewed.

Mesopotamia is so called, and in the Scripture Aram or Syria of the waters, be∣cause it is situate betweene Euphrates and Tigris: the Countries Babylonia, and Armenia, confining the same on the North and South. Whereas therefore wee haue in our former Babylonian relation discoursed of Assyria, extending the name after a larger reckoning: here we consider it more properly.

The chiefe Citie thereof was Niniue, called in Ionas, b 1.508 A great and excellent Citie of three days iourny. It had (I borrow the words of our reuerend Diocesan) c 1.509 an an∣cient testimony long before in the Booke of * 1.510 Genesis. For thus Moses writeth, That

Ashur came from the land of Shinar, and built Niniueh and Rehoboth, and Calah, and Resin. At length he singleth out Niniue from the rest, and setteth a speciall marke of preheminence vpon it, This is a great Citie: Which honour, by the iudgement of the most learned (though standing in the last place) belongeth to the first of the foure Cities, namely to Niniue. Others d 1.511 imagined (but their coniecture is without ground) that the foure Cities were closed vp within the same walls, and made but one, of an vnusuall bignesse.

Some ascribe the building of Niniue to Ninus the sonne of Belus: of whome it tooke the name, to be called either Ninus, as wee read in 'Pliny; or after the manner of the Hebrewes, Niniue: and after a few words; By the confession of all, both facred and Gentile Histories, the Citie was very spacious, hauing foure hundred and fourescore furlongs in circuit, when Babylon had fewer almost (as some report) by an hundred: and as afterwards it grew in wealth and magnificence, so (they write) it was much more enlarged. Raphael Volaterranus affirmeth, That it was eight yeares in building; and not by fewer at once then tenne thousand workemen. There was no Citie since, by the estimation of Diodorus Siculus, that had like compasse of ground, or statelinesse of walls: the height whereof was not lesse then an hundred foot; the breadth sufficiently capable to haue receiued three Carts on a rowe: and they were furnished and ador∣ned besides with fifteene hundred Turrets. Thus farre our reuerend and learned Bishop.

Diodorus e 1.512 telleth out of Ctesias. That Ninus, after he had subdued the Aegyp∣tians, Phoenicians, Syrians, Cilicians, Phrygians, and others, as farre as Tanais, and the Hyrcanians, Parthians, Persians, and other their neighbours, hee built this Citie. After that, he led an Armie against the Bactrians of seuenteene hun∣dred thousand footmen, and two hundred thousand horse: in which Expedition he tooke Semiramis from her husband Menon, who therefore (impatient of loue and griefe) hanged himselfe. He had by her a sonne of his owne name, and then di∣ed, leauing the Empire to his wife. His Sepulchre was nine furlongs in height (each of which is sixe hundred feet) and tenne in breadth. The credit of this Histo∣rie I leaue to the Author, scarse seeming to agree with Moses narration of the buil∣ding of Niniue, any more then Semiramis building of Babylon. Some write, That f 1.513 Semiramis abusing her husbands loue, obtained of him the swaying of the Empire for the space of fiue dayes; in which time she depriued him of his life, and succeeded in his Estate.

But least the name of this Citie call vs backe againe too much to those Assy∣rian Relations, before dilated as much as concerneth our purpose; let vs see what can be said of their Religion here. Of this we finde little, but as before is shewed of the Babylonians.

Nisroch was the Idoll, in whose Temple Senacherib was slaine by his owne sonnes. But what this Nisroch was, I cannot finde. Certaine it is, that hee which had vpbraided confidence in the true GOD, findes his Idoll, euen in the place and time of his Worship, his Traytor; and hee which had blasphemed the GOD of Heauen, findes Heauen and Earth, and his owne bowels, against him.

Uenus Vrania g 1.514 is reckoned among the Assyrian deuotions, and Adad was their chiefe God, which they interprete One, (and Macrobius, the Sunne, which, as before is said, they worshipped) and Atargatis, the Earth. Belus also was here wor∣shipped, as witnesse Dion, Eusebius and Cyrillus.

Lucian h 1.515 sayth, That the Assyrians sacrificed to a Doue; the touching of which Fowle required much ceremonie for expiation: Whereto accordeth the fable, i 1.516 that Semiramis was turned into a Doue.

Concerning Adad and Atargatis, Macrobius k 1.517 sayth, That the Assyrians ascribe all power to these two. The Image of Adad shined with rayes or beames downewards,

designing the Sunnes force: That of Atargatis, with beames vpwards, as it were as∣cribing to the heauenly influence all her plentie: vnder the same Image were the shapes of Lyons, as also the Phrygians fained the mother of the Gods, that is, the Earth, to be borne on Lyons. But of this Atargatis more in the next Chapter.

Ionas was sent to preach to the great Citie of Niniue, as some l 1.518 thinke in the dayes of Sardanapalus his next predecessor. Broughton (with some other) thinketh in the daies of Pul, or Phul-Assur. Their repentance stayed that iudgement. Nahum after denoun∣ced the like iudgement, which accordingly came to passe. Phraortes King of the Medes (mentioned in the former Chapter) besieged it. His sonne Cyaxares succeeded in the Kingdome, and in this siege. After that, the Scythians inuaded Media, and held it eight and twentie yeares, according to the prophecie of Ieremie, 49. 34. and in the same Expedition obtained Niniue. But Cyaxares after preuailed against the Scythi∣ans, and Astyages his sonne ouer-turned and destroyed Niniue, that it should no more be a receptacle or encouragement to the Assyrians, to rebell against the Medes. Nahum threatneth m 1.519 opening of the gates of the Riuers, and destruction to the Temple, as Tremellins readeth it, noting thereon the casting downe of the Forts on Tigris, and amongst them the Temple of Belus there erected; out of whose notes on the first Chapter of Nahum, I inserted the former relation. Herodotus in the Historie hereof sayth, That Phraeortes there perished in the siege, with most part of his armie. Cyaxares, to reuenge his fathers death, renewed the siege, but was not able to hold his owne a∣gainst the Scythians, vntill, after eight and twentie yeares, that the Scythians had en∣ioyed the Empire of Asia (vnder pretence of feasting being entertained in a ban∣quet) the most of them, in their drunkennesse, were slaine by the Medes: and so the Scythians loosing what before they had gotten, Cyaxares recouered the Em∣pire, and destroyed Niniue. Thus was that Citie destroyed n 1.520 whose Riches, Beau∣tie, Antiquitie, Largenesse, and Puissance, the Scripture so often mentioneth.

A man may compare Ecbatana of the Medes, Babylon on Euphrates, and Niniue on Tigris, to the Triumviri at Rome: So did they both emulate and share the Ea∣sterne Empire, as each could make her selfe strongest; now Babylon, another while Niniue, and sometime Ecbatana preuailing: which is the cause of no small difficul∣tie in these Histories, M. Cartwright, an eye-witnesse, hath beheld (he sayth) the ruines of this Citie, and agreeth with Diodorus in the inequalitie of the sides: two of which contained an hundred and fiftie furlongs, the two other but fourescore and tenne on a side.

Mosul is supposed to be Niniue, happily for the neerenesse, or for that (as a post∣hume issue) it hath sprung from the former. The ashes yet haue not yeelded such a Phoenix as the former was. o 1.521 Mosul is in fame for Cloth of Gold and Silke, for ferti∣litie, and for the Patriarchall Sea of the Nestorian Christians, whose authoritie stret∣cheth to Cathay and India. Merdin, a Towne on the same Riuer, is also a Patriarchall Sea of the Chaldees (or Mahumetane Sect.) In Paulus Venetus his daies p 1.522 they were in the Prouince of Mosul, partly Mahumetans, partly Christians: and in the Moun∣taines dwelt the Curdi, that were Participles or Mungrels in Religion, professing partly Christ, partly Mahumet in practise robbers and wicked. The Christian Pa∣triarch hath Archbishops and Bishops vnder him, as the Roman Pope. The Mahume∣tans are called Aratri.

Assyria (sayth q 1.523 Maginus) is now called by Niger, Adrinsa; by Garara, Azemia; by Pinetus, Mosul; by Mercator, Sarh; and of Castaldus, Arzerum. It sometime contai∣ned the Prouinces, Arapachite, Adiabena, and Sittacene, now called (after some) Bo∣tan, Sarca, and Rabia.

Boemus r 1.524 telleth of a strange fashion aunciently vsed in Assyria; That the maids which were marriageble were yearely brought forth in publike, and set to sale to such as would marrie them. The money which was giuen for the fairest, was giuen to the more deformed for their portion in marriage.

The Assyrians vsed to wash themselues daily, but chiefely after carnall com∣panie.

As for the Saracenicall Religion, we shall more fitly handle the same by it selfe, then tediously repeat the same things. For this therefore, and other Countries subiect to Turkish or Persian seruitude, the Reader may reade of their superstitions in their due place, when we speake of the Saracens, Turkes, and Persians. The relation of their Christian Rites belong to another Tome.

But let vs come out of Assyria into Syria; the Histories of which are not a little, as is said, confounded together, and many Rites were common to them both, and to all these parts, from the Persian gulfe to Asia the lesse, as being so often subiect to one Empire, or rather still parts of that one Empire, which receiued often alterati∣ons vnder the Assyrians, Babylonians, Medes, Persians, Macedonians, Scythians, Parthians, &c.

CHAP. XV.

Of Syria, and the ancient Religions there: of the Syrian Goddesse; and her Rites at Hierapolis: Of the Daphnean, and other Syrian superstitions.

SYRIA is called, in Scripture, Aram, of Aram the sonne of Shem, Gen. 10. 22. as before is said. And Strabo (lib. 1.) calleth the Syrians Arammaei. Hence also his Arinsi are deriued and Arami (lib. 13.) It is diuersly bounded by diuers Authors: some confounding the names of Syria and Assyria. Eustathius doth reckon these fiue parts thereof, viz. Commagena, Seleucide, Coelesyria, Phoenicia, and Iudaea. Mela extendeth it further, lib. 1. and Pliny, lib. 5. cap. 12. nameth, as part of Syria, Palaesti∣na, Iudaea, Coele, Phoenice, Damascena, Babylonia, Mesopotamia, Sophene, Com∣magene, Adiabene, Antiochia. And in this large sense doth a 1.525 Postellius and Brocardus stretch it beyond Tigris Eastward from the Mediterranean sea, and from Armenia to Arabia. But Dom. Niger, and before him b 1.526 Ptolomey (whome wee especially follow) make it abutte on the North vpon Cilicia, and part of Cappadocia, by the Mount A∣manus; on the South, vpon Iudaea, and part of Arabia Petraea; on the East, vpon Ara∣bia Deserta and Euphrates; on the West, vpon the Syrian sea.

This Countrey is thought to haue beene the habitation of our first parents, be∣fore the Floud, and of Noah and his sincerer familie (as wee haue said) after. Yet how soone, and how much, they degenerated in the wicked off-spring of cur∣sed Cham whose posteritie peopled a great part hereof, till they were thence by the Israelites expelled, the Scripture is sufficient record. Yea, euen from Noahs time did they deriue their Idolatrie, as appeareth by c 1.527 Lucians narration of the Sy∣rian Goddesse, which he partly saw with his eyes, and partly receiued of the Priests report. This Goddesse was with godlesse Rites serued and obserued at Hierapolis; which, although Strabo d 1.528 placeth it beyond the Riuer in Mesopotamia, is by Pliny e 1.529 ac∣counted in Coelesyria, called also Bambyce, and, of the Syrians themselues, Ma∣gog; and by Ptolomey named among the Syrian Cities of the diuision Cirristica, in 71. 15. Longit. and 56. 15. Latit. And Lucian (who himselfe was there; for f 1.530 hee calleth himselfe an Assyrian, and was borne at Samosata in Commagena) placeth it on this side the Riuer. Plinie and Strabo (deceiued in the name) mention the worship of Atargatis (called of the Greekes Derceto) in this place: but Lucian (other-where a scoffer, here an Historian) at large describeth it, making this diffe∣rence betweene This and That, that Atargetis was halfe a fish, but the Syrian God∣desse wholly resembled a woman.

The Citie he thinketh to haue receiued the name Hierapolis (Holy Citie) of these holy things here obserued; in which respect in giueth place to none other place in Sy∣ria: hauing a stately Temple, enriched with gifts, Statues, and (as they esteemed them) Miracles. Arabia, Phoenicia, Babylonia, Cappadocia, Cilicia, and Assyria brought her Presents, and celebrated her solemne-Feasts.

This Temple was (in the Syrians opinion) first founded by Deucalion, whose Hi∣storie you would thinke Lucian had learned of the Hebrewes, not of the Syrians, or Greekes; so liuely doth he expresse the infidelitie and crueltie of the old World; the manner of the Floud; the Arke wherein, with himselfe, his wife, and children, he sa∣ued also all other creatures that liued on the earth, which came to him by couples, by dispensation of Iupiter. Hereunto these Hierapolitans adde, That in their Territorie was made a great Clift, which swallowed vp those waters: which Clift (but then ve∣rie little) was shewed to our Author: to whome also they reported, That, in memorie hereof, Deucalion instituted that Rite, which to his time continued; that twice euery yeare, not the Priests onely, but many out of all Syria, Arabia, and beyond Euphra∣tes, went to the Sea, and from thence brought water, which they poured downe in the Temple which he had built ouer that Clift vnto Iuno; all which water was receiued into the same.

Some ascribe the building of this Temple to Semiramis, in honour of her mother Derceto: others to Attes, for the worship of Rhea: which Attes was a Lydian, and was author of the superstitions of Rhea, to the Phrygians, Lydians, and Samothraci∣ans: but the opinion most probable was, that Dionysius or Bacchus was founder of it; two substantiall witnesses, besides others, affirming the same, namely two Phalli, or Priapi (huge Images of the priuie part of a man) erected at the entrie of the Temple, with an inscription, That Bacchus had consecrated them to Iuno. That auncient foundation being consumed by time, this later Temple was erected by Queene Stra∣tonice, who being in a dreame enioyned this office of Iuno, and, for neglecting the same, punished with sicknesse, vowed vpon her recouerie to performe it. The King ioyned in Commission with her, as Generall of his Armie, and ouerseer of these holy workes, a beautifull young man, named Combabus: who fearing what might happen, gelded himselfe, and closing those his dismembred members (first for their preserua∣tion embalmed) in a boxe sealed, as some great treasure, he committed to the Kings fidelitie, to be safely reserued to his vse. Which his practise saued his life accordingly, being after produced to cleare him of adulterie with Stratonice, which had been layd to his charge by his enuious accusers, and by the iealous King greedily apprehended. In memorie whereof, a brazen Statue of Combabus was set vp in this Temple, and both then (whether to solace Combabus, or by inspiration of Iuno) and yearely euer after, many in this Temple gelded themselues, and put off together the nature and habit of men, attyring themselues like women. These Man-women Priests were cal∣led Galli.

The Temple was built in the middest of the Citie, compassed with a double wall; the Porch looking Northwards, almost an hundred fadome high; where stood those Priapi aforesaid, about the height of three hundred fadome: vp to one of these one ascendeth twice a yeare, and abideth in the top thereof seuen dayes. He carrieth with him a long chayne, which he letteth downe, and thereby draweth vp to him such things as he needeth. Many offer Gold, and Siluer, and Brasse, and one appointed re∣ceiueth their names, which he sheweth to him aboue, and he maketh his prayers for euery of them, sounding, while hee prayeth, a little Bell. The Temple within shi∣neth with gold, and the Roofe is wholly of this Mettall; it yeeldeth so fragrant a smell, that the Garments of those, which come thither, retame this sent long after.

There is also another inner Roome or Quire, whereinto the chiefe of the Priests onely haue entrance; yet is it open without any dore. In this Sanctuarie are the Images of the Gods; Iupiter, supported with Bulls, but Iuno sitteth vpon Lyons, hol∣ding

in one hand a Scepter, and in the other a Distasfe, in some thing or other resem∣bling diuers other Goddesses, by the Aegyptians, Indians, Armenians, Babylonians, Aethiopians, and Medes, adorned with many Iewels: and among the rest she hath on her head a stone called the lampe, of the effect, yeelding light in the night season, as if all the Temple were hanged with Lampes. This statue goeth twice a yeere to the sea, for the water before mentioned: neither of the Syrians is called by any name, but onely the Image, not expressing of whom.

In the temple is the image of Apollo cloathed, with a beard, (contrarie to the custome of the Greekes, and in a farre more glorious manner) giuing forth Oracles: for it moueth it selfe, which, the Priests espying, lift it vp alost (otherwise it sweateth and moueth it selfe forward neuerthelesse) and being thus supported, it turneth it selfe and them about, and leapeth from one place to another. Then doth the chiefe of the Priests, make supplication and request for all things: which if it misliketh, it goeth backwards; if it approueth, it carrieth them forwards: and without these Oracles they enterprise nothing neither priuate nor sacred: and Lucian saith hee saw it leauing the Priests (the supporters) and mouing it selfe aboue in the ayre. Here are also the statues of Atlas, Mercury, and Lucina, and without, a great brasen Altar, and many brasen images of Kings and Priests, and many others recorded in poets and histories. Among others standeth the image of Semyramis pointing to the temple with her fin∣ger, which (they say) is the signe of her repentance, who hauing giuen commaunde∣ment to the Syrians, to worship no other God but her selfe, was by plagues (sent from heauen) driuen to reuoke that former edict, and thus seemeth to acknowledge and point out another Deitie. There were also places inclosed, wherein were kept and fed; sacred Oxen, horses, Eagles, Beares, Lyons.

The Priests were in number aboue 300. some for killing sacrifices: some for offe∣rings: some ministring fire to others at the altar: their garment all white: their head couered: and euery yeare was chosen a new High-priest, which alone was cloathed with purple, and a golden head-tire. A great multitude there was besides of Musici∣ans, Galli, and Propheticall women: they sacrificed twice a day, whereat they all as∣sembled. To Iupiter they vse neither song, nor instrument, in sacrifice: as they doe to Iuno.

Not farre hence was a lake of 200. fadome depth, wherein were preserued sacred fishes, and in the middest thereof an altar of stone, crowned alwaies with garlands, and burning with odours. They haue a great feast which they call the going downe to the lake, when all their idols descend thither.

Their greatest and most solemne feast was obserued in the spring, which they cal∣led the fire: which they solemnifed in this sort. They felled great trees, and laide them in the Churchyard (as we may terme it) and bringing thither goates, sheepe, and o∣ther beasts, they hanged them on these trees; & together with them, foules, and gar∣ments, and workes of golde and siluer, which being set in due order, they carry the images of the gods about the trees, and then set all on fire. They resort to this feast out of Syria, and the coasts adioining, & bring hither their idols with them: and great multitudes resorting to the sacrifices, the Galli, and those other sacred wights beat and wound each other. Others play on instruments, and others, rauished by diuine furie, prophecie: and then doe the Galli enter into their orders: for the furie rauisheth ma∣ny of the beholders. Whatsoeuer yong man commeth prepared to this purpose, hur∣ling off his garments, with a great voice he goeth into the middest, and drawing his sword geldeth himselfe; and runneth through the Citie, carrying in his hands, that which he would no longer carry on his bodie. And into whatsoeuer house he casteth the same, he receiueth from thence his womanish habite and attire. When any of them die, his fellowes carrying him into the Suburbes, couer him and his horse with stones, and may not enter into the Temple in 7. daies after: nor after the fight of any o∣ther carkasse in one day, but none of that family where one hath died, in 30. dayes: and then also with a shauen head. Swine they hold for vncleane beasts. And the Doue they esteeme so sacred, that if one touch one against his will, he is that day vncleane.

This causeth Doues in those parts to multiply exceedingly: neither doe they touch fishes: This because of Derceto, halfe a woman, halfe a fish: that, for Semiramis vvhich vvas metamorphosed into a Doue. * 1.531

Many are the ceremonies also to be performed of the religious Pilgrims, or Vo∣taries that visite this holy Citie: for before hee setteth forth, hee cuts off the hayre of his head and browes, hee sacrificeth a sheepe, and spreading the fleece on the ground, hee kneeleth downe on it, and layeth vpon his head the head and feete of the beast, and prayeth to be accepted: the rest he spendeth in the banquet. Then doth hee crowne himselfe, and his fellow pilgrims, and after sets forward on his pilgrimage, vsing for his drinke and washing colde vvater, and sleepeth alway on the ground till his returne home. In this Citie vvere appoin∣ted publique Hostes, for diuers Cities diuers, called Doctors, because they ex∣pounded these mysteries: They haue also one manner of sacrificing, to hurle downe the beastes destinied herevnto, from the toppe of the porch, which die of the fall. They haue a like rite to put their Children in a Sacke, and carry them downe, branded first on the necke or palme of the hand: and hence it was that all the Assyrians were branded. The young men also consecrated their hayre from their Natiuitie, vvhich being cut in the Temple, vvas there preserued in some boxe of golde or siluer, with the inscription of the owners name thereon. And this did I (saith Lucian) in my youth: and my hayre and name remaine in the Temple still. Of Atergatis see more in the chapter of Phoenicca.

Suetonius tels of Nero, that hee contemned all Religions but this of the Sy∣rian Goddesse: of vvhich also hee grewe weary, and defiled her with Vrine. After which he obserued a little Needle, supposed to haue a power of fore-signifying dan∣ger: and because soone after he had it, hee found out a conspiracie intended against him, he sacrificed thereto three times a day.

Plutarch * 1.532 calleth the Syriane an effeminate Nation prone to teares: and saith, that some of them after the death of their friends haue hidden themselues in Caues, from the sight of the sunne many dayes.

Rimmon the idoll of the Syrians, and his temple is mentioned, 2 King. 5. 18. But I haue litle certainty to say of him.

Antiochia built by Selencus, (to whom, in honour of his memorie, in mount Cassius they obserued sacred solemnities, as to a demigod) sometimes the seate royall of the Syrian Kings, third Citie of the Roman Empire, third seate of the Chri∣stian Patriarches, and first, where that melodious name of Christian was heard: is now the Sepulchre (saith Boterus) of it selfe, or, (as Niger) a greater wildernesse, vvherein it selfe is least part of it selfe, beeing left but a small Village (saith h 1.533 ano∣ther) in the middest of it's owne walles.

About fiue miles from Antiochia, was that faire and sacred Daphne, vvhich Ortelius in his Theater hath presented to the spectators, with a peculiar descripti∣on, and of vvhich the elder Authors i 1.534 haue plentifully written. It was 10. miles about: a place euery way enuironed vvith many stately Cypresses, besides other trees, which suffered not the Sunne to kisse their mother (Earth:) vvhose lappe was according to the diuersitie of the season replenished with varietie of flowers, her breastes flowing with streames of watery nourishment. A spring there was, de∣riuing (as men supposed) her water from the Castalian Fountaines, to which aunci∣ent superstition (and therefore superstitious Antiquitie) attributed a diuining faculty with like name and force to that at Delphos. This also was furthered by the Legend of Daphne, k 1.535 recorded by the Poets, beleeued (and what will not Superstition beleeue, but the truth?) by the credulous multitude: who was said to haue fled from Apollo, and here turned into a tree. But thus could not Apollo bee turned from his loue, which hee continued both to the Tree and place. This was Lettice sutable to the lips of vaine youth. l 1.536 Et quia confimilem luserat (saith amorous Chaerea of Iupiter in the Comicke)

I am olim ille ludum, impendio magis, Animus gandebat mihi, &c. Ego homincio non sacerem?

There needed no other lecture of sensualitie to them, then this Legend, especially in this schoole, where euery place might be a place of argument (vnder presence of reason and religion) to shut true Religion, and reason out of the place, especially with schol∣lers greedy of this conclusion.

Here you might haue heard the whisking windes in a murmuring accent breathing this lustfull Oratorie: the Enamelled floore did offer her more then officious courtesie, (a soft, sweet, and inlayed bed) to lie in; the ayre with Temperature, seemed to further Intemperance: The eye of the Day, & watchmen of the Night, were prohibited by the Cypresse roose, with their vnwelcome light, to restifie those workes of darknes, which those guilty boughes couered from discouering: Once, the concurring obiects of each sense, did in silence speake and perswade to sensuall pleasure, insomuch that by a gene∣rall Decree, Temperance and Temperate men were hence exiled, and scarse would the vulgar allow him the name of a man, which here would not bee transformed into a beast, or would presume, without a Curtesan, to tread on this holy ground. Needs must they goe whom the diuell driueth: such God, such religion. Here were erected sump∣tuous buildings: the temple of Apollo Daphnaus, with a stately Image therin; the worke (as was thought) of Seleucus: also Dianas chappel & sanctuarie. Iulius Capitolinus wri∣teth that Verus a voluptuous Emperour spent his summers here, and wintered in An∣tioch. Seuerus (more truely answering his name) did to death certaine Tribunes (saith Lampridius) by whose negligence the Souldiors here were suffered to ryot. The Ora∣cles added renowne to the place, which were deluered out of these Daphnaean waters by a certaine winde or breath. Hadrian the Emperor is reported to haue hence recei∣ued the faculty of Diuining, by dipping a Cypresse lease in the Fountaine. Iulian re∣sorted hither often for that purpose. But his elder brother Gaellus, whom Constantius had called to be Casar, & after (saith Ammianus) for his outrages executed, had in the time of his abode at Antioch, remoued the bones of Babylas their Bishop & other ho∣ly Martyrs his companions in suffering, to this place, where also he built a church. Now when as Iulian in his Persian expedition had sent others to visite all the other Oracks in the Romane Empire, himselfe here consulted with Apollo, (an Apostata Emperour with an Apostata Angell) about the successe of those warres. But all his sacrifices ob∣tained no other answere, then that he could not answere, by the countermaund of a more diuine power there liuing in those dead bones. Herevpon Iulian commanded the Christians to remoue those ill neighbours: which they did (saith Theodoret,) with a so∣lemne procession, singing the Psalmes, & dancing with the heart of Danid; making this the burthen, and foote of each verse, Confounded be all they that worship grauen images: where with Iulian, enraged, persecuted the Christians. Euagrius affirmeth, that he built a temple in honour of Babylas: how truely, I know not. But the True GOD confounded both the Idol & Idolater, shortly after, calling the one to giue account of his-ill emploi∣ed stewardship; vncertaine whether by diuine or humane hand: and for the other, his temple was consumed with fire from aboue, together with the Image, one pillar wher∣of remained in Chrysostomes dayes. The Pagans attributed this fire to the Christians: and no maruell: for what did not that fire of blind Idolatry (kindled with Zeale) attri∣bute to the innocent Christians? herein testifying that it came from hell, & must to Hel againe, by that hellish Character and impression, of so great fire, and as great Darknesse. Such is Hell, & such is ignorant Zeale: a fire but no light. Apollos priest by no torments could be forced to contesse any authour thereof: & the officers of the temple affirmed it was fire from heauen, which certaine country people confirmed by their owne sight. Iulian to satisfie his rage caused some temples of the Christians to be burned. Nicopho∣rus m 1.537 telleth of the continuance of this Daphnaean groue, honoured with Buildings and spectacles, by Mammianus and Chosroes. Apollo's image was made of wood, couered ouer with gold. Theodosius forbade the cutting of any of those Cypresses.

Orontes is a riuer which ariseth in Coelesyria, and payeth Tribute to all the three

Brethren: it visiteth Pluto's pallace, running with a long tract vnder the Earth, and then heauing vp his head, maketh his gladsome homage to Iupiter; and after his cu∣stomes paied to the Antiochians, in fine poureth himselfe into the lappe of Neptune, entring the Sea neere to Seleucia. n 1.538 It was called Typhon, vntill Orontes, building a bridge ouer it, caused it to be called by his name. They had heere a tale of Typhen a huge Dragon, which diuided the earth, as he went seeking to hide himselfe, and pe∣rished by the stroke of a thunderbolt. Thus did he indent a passage for this riuer. Not farre hence was a sacred Caue called Nymphoeum: also Mount Casius, and An∣ticasius, and Heraclia,: and nigh thereto the temple of Minerus. In Laodicea was this Goddesse honoured, to whome they offered o 1.539 in yearely sacrifice in olde time a maide, after that in steede thereof a hart.

I may here mention also that, which Tacitus p 1.540 reporteth of the Mount Carmel (as he placeth it,) betwixt Iudea and Syria, where they worshipped a God of that name with Ethnicke rites. They had not any Temple or Statue to this God, an Altar onely and Reuerence was here seene: Vespasian did in this place offer sacrifice, where Basi∣lides the Priest viewing the entrals, foretold him of his good successe. Laodicea, a citie of Syria, vsed this sacred butchery once a yeere, to offer a maiden in sacrifice: as testi∣fieth Euseb.de praep. Euang.l.4.c.8.

CHAP. XVI.

Of the Syrian kings, and alteration in Gouernment, and Religion, in those countries.

SYria quickly grew into peoples and kingdomes, although Time hath long since deuoured both them and their memories. Of Menon the husband of Semiramis (mentioned by Diodorus) is spoken before. A∣dadezer was in Dauids time, king of Aram Zoba, which some take for Chobal in Syria, some for Sophene in Armenia, and some for the Nu∣bei: whatsoeuer they were, Dauid made them tributarie Anno mundi. 2903. Benhadad, Hazael, and others the scripture also mentioneth: but certaine suc∣cession we finde not recorded of these Syrian kings, til the time of Alexander, which conquering all from Macedonia, to India, by his inexpected death, left his huge Empire to bee shared among his chiefe followers. Seleucus, the sonne of Antio∣chus, a Macedonian, first, maister of the Elephants; then Tribune; after that Depu∣tie of the Babylonians, at last obtained the kingdome of Asia, Anno M 3638. of whome Appianus thus vvriteth: The first King of Syria after Alexander vvas Seleucus, called Nicator, because hee was of very great stature; and as a wilde bull had in a sacrifice of Alexander broken loose, he helde him with both his hands. Hee built 16. Cities, called by the name Antiochia, of his father Antiochus: and fiue Laodicea's, in memory of his mother Laodice: nine Seleucia's of his owne name: three Apamea's, and one Stratonicea, after the names of his two wiues. He prospered in his warres, tooke Babylon, subdued the Bactrians; pierced to the Indians, which had slaine Alexanders gouernours (placed amongst them) after Alexanders death. He slew Lysimachus, and seuen monethes after was circumuented and slaine of Ptolo∣mie (whose sister Lysimachus had married) being seuenty three yeeres olde.

To him succeeded his sonne Antiochus, surnamed Soter. A. 3667. who had obtai∣ned Stratonice his mother in lawe, of his father (moued thereunto by his sonnes vio∣lent loue, and his Physitians subtile perswasion.) His sonne Antiochus Thees was (contrarie to his name) poisoned by his wife: whose sonnes Seleucus, Callinicus, and Antiochus succeeded: and after them Antiochus Magnus, the sonne of Callinicus, who much enlarged his Empire, adding thereto Babylonia, Egypt, and Iudea: but inua∣ding Graecia, prouoked the Romans against him, with whom hee compounded on base and meane conditions: He did yet comfort himselfe for his losse among his

friends, saying, that he was a 1.541 beholden to the Romances, that eased him of so weighty a burthen, and lessened his cares of gouernement; (for they had coped him in a cor∣ner of his kingdome beyond Taurus.) After this he was shine: exhibiting in him∣selfe a true example of the worlds falshood, that playeth with Scepters, and vieth Diademes, vsing men like Counters or Figures, in numbring and casting accounts, where the same, with a little difference of place, is a pound, shilling, or peny, one, 10. or 100. And yet as earthly happines herein comes short of heauen, that it is neuer meere and vnmixed, but hath some sowre sauce to rellish it: so falleth it as farre short of hell, that not onely hope, but the most miserable hap, hath some glumpse of com∣fort.

But to come to our historie. Antiochus his sonne, surnamed Epiphanes, and after Epimanes for his furious insolence, (who began his raigne A.M.3774.) was first sent to Rome in hostage, for securitie of his fathers faith: and after that Seleucus, his brother (which sent b 1.542 Heliodorus to rob the Temple at Ierusalem) had a while war∣med the throne, succeeded in the Syrian kingdome. Of him and his tyranny Daniel had long before prophecied in the interpretation of Nahuchodonosors Image, c 1.543 whose legges are interpreted to be this Syrian, and the Aegyptian kingdomes, both heauy and hard neighbours to the Church in Iudes lying betwixt them: but more especially in his visions in the 7. chapter. d 1.544 Where, after other things, he fore-telleth of the 10. hornes, e 1.545 which are the eight kings aforenamed, and two Aegyptian Ptolomies, E∣uergetes, & Philopater, in their times preuailing in Syrio, and infesting Iudea. And the last shall subdue three Kings, which were Ptolomey of Aegypt, driuen out of Syria, Seleucus his brother, and Demetrius, to whom, after Seleucus, the right of the Scep∣ter belonged. His policie, and blasphemie, and tyranny, are also by Daniel plaine∣ly fore-signified, and in their euent as fully in the historie of the Maccabees related. There you may reade his wicked life, and vvretched death: Hee tooke Ierusalem f 1.546 Anno M. 3781, and slew 80000. people, robbed the Temple of 1800. talents, and of the holy vessels; polluted the Temple; forbade the Sacrifice; named it the Temple of lupiter Olympius; forced men by tortures from their re∣ligion; with other execrable outrages, which vvould require a iust volume to de∣scribe.

As he was thus madde and raging against the true religion: so g 1.547 Athenaus shew∣eth his vanitie in his owne, whose pompous solemnitie at the Daphnean feast hee thus relateth. Antiochus, in emulation to Paulus Aemilius, proclaimed this solemne festiuitie in the Cities of Greece, and performed it at Daphne. First passed in or∣der 5000. men, armed after the Roman manner: next followed 5000. Mysians, and 3000. Cilicians, with crownes of gold: of Thracians, 3000. of Galatians 5000. of whom some had shieldes of siluer. 20000. Macedonians, and 5000, with shieldes of brasse: after these, 240. couples of champions which should fight in single com∣bate. There followed 1000. Pisaean horse-men, and 3000. of the Citie, the most whereof had crownes and vials of gold, others trappings of siluer: Next came the band, called Socia, nothing inferiour in pompe or number: then 1000. extraordinarie, and another thousand in the band called Agema. Lastly, the barded horses 1500. all these in purple vestures, which many had embroidred, or embossed with gold: Chariots drawne with 6. horses, ICO. & 40. drawne by foure; one drawne by Elephants atten∣ded with 36. other. The rest of the pompe is incredible and taedious: 80O. youthes with golden crownes: 1000. fat Oxen, and 300. persons to attend the sacrifices: 800. Ele∣phants teeth. There were also the Images of all the gods, & Heroes that can be recko∣ned, some gilded, some clothed with golden vestures, their fabulous histories being with great pompe annexed. After all these, the Images of 'Day, Night, Earth, Heauen, Mor∣ning, and Noone. Then came a 1000. boyes, each hauing a peece of plate of a 1000. drams: 600. with vessels of gold: 80. women were carried in chaires footed with gold, and 500. in others footed with siluer, very sumptuously attired: 200. of them out of basons of golde strewed sweet odours. These spectacles lasted 30. dayes. A thou∣sand (and sometimes 1200.) halies or dining roomes, vvere furnished for bankets,

the king himselfe affecting too officious familiarity therein, visiting the tables of the baser people. So base is the pride of Ambition, tempeting a confused distemper; ac∣cording (in a strange harmonie) the harshest discord of proude-aspiring, and deiected basenesse; where a base and seruile minde begetteth pride, and pride produceth a seruile basenesse, a changeling, which the doting world fathereth on Humilitie.

Of the death of this Antiochus, the former & second books of the Machabees seeme to disagree: and, which is more strange, the second booke in the first chapter saith, he and his company were destroyed in the temple of Nanaea in Persia: and in the ninth chapter saith, that in Media, at Ecbatana, he was smitten with an vncouth disease, and a fall from his Charlot, whereof he died. Some h 1.548 that would haue this history Cano∣nicall, apply it to two Antiochi, as Lyra and Rupertus, and after them Canus: but Bellarmine i 1.549 seeing that they will not agree with the times of any other, but Epiphanes, proueth himselfe Epimanes, and runneth madde with loue of that Trent-mini∣on: affirming that in the temple of Nauaea he fell, but escaped as k 1.550 Lot when he was captiued, and after parished, as is in the after-part of the historie expressed; whereas it is there said, that they shut the doores on him, and cut him and his fellowes in pee∣ces, and made them shorter by the heads: who yet after this (forsooth) could goe into Media, and there haue a fall from his Chariot. They must haue no delicate stomackes, that vvill bee Iesuites, any thing must downe, vvhen they vvill vp, especially, if Trent or the Vatican commaund, though manifest reason and sense (that I say not, Religion) countermaund. I enuie not the red hat vvith these la∣bels. Well fare that modestie of the Authour l 1.551 that confesseth his vveakenesse: but Anathema to their Anathema's, that enact m 1.552 contradictions to bee Canonicall.

I omit the successours of Antiochus, to wit, Antiochus, Dometrius, Alexander, (who tooke away the golden Image of Victoria out of the temple at Antioch, in his necessitie: iesting that Iupiter had lent him victorie, and when hee would haue added Iupiter n 1.553 to his sacrilege, was chased away by the multitude, and after slaine by Grypus.) The rest with the times of their raigne are before expressed. o 1.554 Pompey set an end to these Seleucidan Kings: and the Romanes enioyed the countries of Syria, till the Saracens dispossessed them: whose historie you may reade p 1.555 in their due place. The Turkes displaced those Saracens: the Christians of the West, by warre, made those parts Christian: but were expelled againe by the Turkes, and they by the Tartars. The Mamaluke q 1.556 slaues, and their Aegyptian Soldan after, held the Syrian dominion, vntill Selim the great Turke subdued it to the Ottoman Empire, vnder which it still groneth. Of these things this our historie will acquaint you in the pro∣per reports of these Nations.

Aleppo, is now chiefe Citie of Syria: but Damascus both in elder and later times hath borre the greatest name, being the head of Aram, as r 1.557 Esay affirmeth: cal∣led of Iulian the Citie of Iupiter, and eye of the whole East, Holy and Great. It is in∣terpreted drinking bloud, by s 1.558 Hierom, who telleth (from the Hebrewes tradition) that in this field Kain slewe his brother: t 1.559 Chytreus expoundeth it saccus sanguinis, u 1.560 Wolphius deriueth it of two words, signifying bloud and to spoile: which in the times of Hazael and Benhadad, and of Resin it performed: but neuer so much as when the Saracens made it the sinke of bloud and spoyle, which they executed on the Christi∣ans: and Noradine, Saladine, and the Turkes, sitting themselues and this Citie to the name, before the Aegyptian Sultans, and Ottoman Turks were Lords of it. Stephanus ascribeth the name to one Ascus a gyant, which cast Dionysius there into the riuer: Or because Damascus, the sonne of Mercurie, comming hither out of Arcadia, built it: or because Dionysins their fleyd of the skinne of Damascus, which had cut vp his Vines.

The Turkes now call it, as Leunclanius and Chytreus testifie, Scham, and so is the whole region called in the Arabian Chronicle, whose extract you may finde x 1.561 in our Saracenicall historie.

The Armies of Dauid, Ahab, Teglath-phalasar preuailed much against it: The Ba∣bylonians

subverted it: After that the Ptolomeys repaired it: Pompey wanne it: Paul hallowed it: The Saracens (as is said) polluted it. The Christians in vaine besie∣ged it, in the yeere one thousand one hundred fortie and seuen. y 1.562 Haalon the Tar∣tar, one thousand two hundred threescore and two, obtained it, and about one thou∣sand foure hundred Tamerlane besieged it; and as hee had done at Aleppo, filling the ditch with the bodies of captiues and slaine carkasles, cast wood and earth vp∣on them, and at last forced it and the Castle. Hee spared the Citie for the Temples sake, which had fortie Porches in the circuite, and (within) nine thousand Lampes of gold and siluer. But the Aegyptians by a wile possessing it, hee againe engirt it, and recouered it. Hee commaunded Mahomet, the Pope or Chalife, and his priests, which came to meete him, to repaire to the Temple, which they did with thirteene thousand Citizens, where he burnt them all: and for monument of his victorie, left three Towers erected of skulles of dead men. The Aegyptians regained and held it till Selim the Turke dispossessed them 1517.

Now in thus many alterations of State, who doubteth of diuersitie in Religions in Syria: First, the true Religion in the time of Noab, and the first Patriarkes. Next, those superstitions of Rimmon, and the rest before related, in the Assyrian, Baby∣lonian, Persian, Macedonian, and Roman gouernements: After which long night, the Sunne of Righteousnesse shone vnto the Syrians, and made a more absolute Con∣quest then all the former, not by Legions and Armies, but by a handfull of Fisher∣men, (manifesting his Power in their weakenes) the Reason of Men, and Malice of Deuils, not being able to withstand their Euangelicall weapons, which a 1.563 were mighty through GOD to cast downe holdes & bringing into captiuitie euery thought to the obedi∣ence of CHRIST, b 1.564 insomuch, that hence the Christianworld receiued first that name. And, how sweete would thy name remaine. O Syrian Antiochia, euen now in thy latest fates, which first wast christned with the name Christian, hadst thou not out∣liued thy Christanitie, or rather; (after the soule departed) remained the carkasse of thy selfe; which ceasing to be Christian, hast long since ceased to be, had not the Diuine hand reserued a few bones of thy carkasse to testifie this his iustice to the world! And what harmonie could haue beene more gratefull to the Gentiles eares, then thy memorie (Damascus) where the Doctor of the Gentiles was first taught himselfe, and made a Teacher of others? But in thee was the Chaire of Pe∣stilence, the Throne of Sathan, the sincke of Mahumetan impictie to the rest of the world, infecting with thy contagion, and subduing with thy force more Nati∣ons then euer Paul by preaching conuerted. Syria, first in the first and principall Priuiledges of Mankinde, embracing in her rich armes (if some bee right Suruci∣ours) the promised Possession (the Seale of a further and better Inheritance) was with the first subdewed to Saracene seruitude: vnder their Caliph, vnder the Turks, vnder the Christians from the West, vnder the Tartars from the East, vnder the Mamalukes from the South, and from the North the Ottoman, by new successi∣ons and vicissitudes of miseries and mischiefes, become a common Stage of bloud and slaughter.

And in all these later changes of State, and chaunces of Warre, Religion was the life that quickened those deaths, and whetted those murthering swords: no crueltie or sacriledge against GOD, or man, so irreligious and inhumane, but Re∣ligion was pretended to be the cause, and bare the Standard to Destruction; a new Religion alway erected with a new Conquerour. The rest of which, as professing their owne peculiar rites, haue their peculiar standing in this field of our Narrations assigned them: this one (which followeth) as a confusion and gallymaufry of diuers, I thought fittest here to insert.

The Drusians are accounted reliques of the Latin Armies, which here warred a∣gainst the Turkes for recouerie of the Holy Land: These c 1.565 are circumcised as the Turkes, they take the liberty of Christians, in drinking Wine, and the licentious∣nesse of beasts, in incestuous copulations with their owne daughters. They serue their owne Lords, and are not subiect to the Turkes. Their habitation is not farre

from Damasco. Knolles in his Turkish History saith, That the right Drusians are not circumcised, otherwise agreeing with the former report; and addeth: That they fol∣low one Isman a prophet of their owne. A friend of mine, one master Iohn Pountesse, who hath been acquainted with them, saith they are circumcised. Selim and Amu∣rath laboured to depriue them of their freedom, which was in part by Turkish policy, and their own discords, atchieued by Ebratm the Turkish Bassa Anno 1585. Onely Mon-ogli or Ebneman, a Drusian Lord, kept himselfe out of his hands, and deluded his subtile practises: And thus these Drusians. with some Arabians in the middest of the Ottoman Empire, retaine some freedome from the Turkish thral∣dome.

Maginus saith, That Tyrus, now called Suri, or Sur, is an habitacle of those Dru∣sian Robbers. Some place them betweene Ioppa and Damasco: I though this the fittest place therefore for their mention, as being accounted to Syria, and neighbors to Damasco, and of this hotch-potch Religion.

CHAP. XVII.

Of the Theologie, and Religion of the Phoenicians.

PHoenicia is the Sea coast of Syria, after Plinie, or that coast and tract bordering on the Sea from Orthosa (now Tortosa) to Pelusium. Stra∣bo lib. 16. Sachoniatho a a 1.566 Phoenician, supposed to haue liued before the Troian warre, wrote in his owne language, the Historie of his Nation, which Philo Biblius translated into Greeke. This Philo in the beginning of his Worke saith, That his Author, Sachoniathe, as hee was generally learned, so especially he searched out those things, which Taan∣tus, called of the Aegyptians Thoyth, of the Greekes Mercury, the first inuen∣ter of Letters, had written: hee also blamed those, that by Allegories and Tro∣pologies peruert and obscure the Historie of their Gods; affirming plainely, That the auncient Phoenicians, Aegyptians, and others adored those men for Gods, that had beene the Authors of good things to men, applying to them also the names of those Naturall Gods, the Sunne, Moone, &c. so making some Gods mortall, some immortall. According to this Taautus therefore, the first beginnings of all things were a darke disordered Chaos, and the spirit of the darke aire. Hence proceeded Moth, which wee may interpret Mire, from whence issued the seedes and gene∣ration of all creatures in the Earth and Heauen. The Sunne by his heate separating these new-formed Creatures, their conflict in the aire produced Thunder, which noyse awaked, and caused to leape out of their earth, this slimie generation; after of the Winde Colpia, and Baan (which signifieth Night) were borne men, named Age and First-borne, of whome descended in succeeding generations those Gi∣ants, that left their names to the hills where they dwelt, Cassius & Libanus, that con∣tended against their brother Vson, who first aduentured the sea in the bodies of trees burned, (in which manner the Indians, euen yet, make their canoas or boats) and he erected two Statues to the Winde and the Fier, whom he adored with the bloud of beasts.

These first men after their death had Statues consecrated to them by posteritie, and yearely solemnities. To these succeeded others, inuenters of Artes, hunting, fishing, building, yron-workes, tents, and such like. To Misor, one of these, was borne Taautus, first Author of Letters. At that time was borne Elius, and Beruth his wife, which dwelt in Biblos, the Parents of Caelus, and Terra, (his wife and sister) who deified with rites and ceremonies their father Elius, being torne of wild beasts. To these were borne Saturne, Batilus, Dagon and Atlas.

But Caelus taking other wiues, there arose a great quarrell betwixt him and his former, aided herein by her sonnes: of whome Saturne the eldest, created Mercurie his Scribe, by whose Magicall Arts, and by those Weapons (first by him, and Minerua the daughter of Saturne deuised) Coelus was ouerthrowne: who, after two and thirtie yeeres warre betwixt them, was taken by his sonne, and depriued of his genitories.

Saturne had issue (besides his daughters Minerua and Proserpina) Amor, Cu∣pido, Saturne, Iupiter Belus, and Apollo, of his sisters, Ascarte, Rhaea, Dione. Then also were borne Typho, Nereus, Pontus, the father of Neptune. Saturne suspecting his brother Atlas, buried him in the ground, and cast vp a high hill ouer him: where, not long after, was a Temple erected to him. Dagon was inuenter of Tillage; and therefore called b 1.567 Iupiter of the Plough. But Saturne becomming a great Con∣querour, bestowed Aegypt on Taautus or Mercury, who first made a mysterie of their Theologie, as the sonne of one Thaion first did among the Phaenicians; ap∣plying allegoricall interpretations thereof to Nature; and instituting rites to Po∣steritie. This allegoricall Theologie of Taantus was interpreted by Surmobolus and Thurro. It followeth in the Historie, That it was then a custome, in great calamities, for the Prince to appease the angry Daemon with his best beloued sonne, and thus (in the time of a perillous warre) was Leüd the sonne of Saturne, by a Nymph, na∣med Anobreth, cloathed in royall apparrell, offered on an Altar erected for that purpose. This was practised long after by the King of Moab 2. King. chap. 3. who being besieged by three Kings of Israel, Iuda, and Idumaea, sacrificed his eldest sonne: which yet some interprete of the eldest sonne of the King of Idumaea.

Taautus ascribed Diuinity to the Serpent, c 1.568 as being of a most fierie and spirituall nature, mouing it selfe swiftly, and in many formes, without help of feet, and a crea∣ture which reneweth her age. The Phaenicians and Egyptians followed him here∣in, they calling it a happy Spirit or GOD; these, Eneth, and framed thereto the head of a Hawke: of which in his place we haue spoken. And thus far haue we beene in∣debted to Euseb.de praep. Euang.lt. I. In the time of those warres betwixt Saturne and Caelus was borne Hercules: to whom was a Temple of great Antiquitie at Tyre. To Hercules were also celebrated games at Tyrus, euery fiue yeares, to which Iason sent three hundred drammes for a sacrifice 2. Mac. 4. 19. Hiram in Solomons time pulled downe the old Temples of Hercules and Astarte, and built new. Hee first erected a statue to Hercules, and in the Temple of Iupiter consecrated a golden Pillar. Ioseph. antiq. lt. 8.

The Sydonians also worshipped Astarte in a stately and antient Temple to her builded: whom * 1.569 some interprete Luna, * 1.570 some Venus, and one of her Priests, to d 1.571 Luci∣an, Europa. It is more probable, that Astarte was Iuno: for she was worshipped of the Punickes (a Phaenician colony) by that name. Lucian saith, that hee sawe also at Biblos the Temple of Venus Byblia, wherein are celebrated the yeerely rites of Adonis, (who they say, was slaine in their Countrey) with beatings and wofull la∣mentings; after which they performe Obsequies vnto him, and the next day they affirme him to be aliue, and shaue their heads. And such women as will not be sha∣uen, must prostitute their bodies for one day vnto strangers, and the money hence accrewing, is sacred to Venus. Some affirme that this ridiculous lamentation is made, not for Adonis, but Osiris; in witnes whereof, a head made of paper once a yeere in seuen daies space commeth swimming from Egypt to Byblos, and that without any humane direction: Of which Lucian reporteth himselfe an eye-witnes. Heereby runneth the Riuer Adonis also, which once a yeere becommeth red and bloudie: which alteration of the colour of the water, is the warning to that their Mourning for Adonis, who at that time they say is wounded in Libanus: whereas that rednes ariseth indeede of the windes, which, at that time blowing violently, do with their force carrie downe alongst the streame a great quantity of that redde Earth or Mi∣nium of Libanus whereby it passeth. This constancie of the wind might yet seeme as meruailous as the other, if diuerse parts of the world did not yeelde vs instance of the like. In Libanus also was an auncient Temple dedicated to Venus by Cinyras.

Astarte or Astaroth was worshipped in the formes of sheepe, not of the Sydoni∣ans onely, but of the Philistims also. I. Sam. vlt. in whose Temple they hanged the armor of Saul. And wise Salomon was brought by doting on women to a worse do∣tage of Idolatrie e 1.572 with this Sydonian idoll among others. And not then first did the Israelites commit that fault, but from their first neighborhood with them, pre∣sently after the dayes of Ioshua. f 1.573 This Sidon, the ancient Metropolis of the Phoenici∣ans (now called Saito) in likelihood was built by Sidon, eldest sonne of Canaan, Gen. 10.15. and fell to the lot of Asher. Iof. 16. 28. whence it is called Great Sidon. It was famous g 1.574 for the first Glasse-shops, and destroyed by Ochus the Persian. This faire mother yeelded the world a daughter farre fairer; namely, Tyrus, now called Sur, (whose glory is sufficiently blazed by the Prophets Esuy, and Ezechiel) being situ∣ate in an Iland seuen hundred paces from the shore, to which Alexander in his siege vnited it; whome it held out eight moneths (as it had done Nabuchodonosor thir∣teen yeeres, which long siege is mentioned Ezec. 26. 7.) in nothing more famous, then for helping Salomon vnder Hiram their king, h 1.575 to build the Temple a hundred fifty fiue yeres before the building of Carthage. This Hiram ( i 1.576 Iosephus reports it out of Dius a Phoenician Historiographer) inlarged the Citie, and compassed within the same the temple of Iupiter Olimpius, & (as he addeth out of Menander Ephesius) there∣in placed a golden Pillar: he pulled downe the old temples and built new, and dedi∣cated the temples of Hercules and Astarte. Ithobalus, Astartes priest, slew Phelles the King, and vsurped the Crowne. He was great grandfather to Pygmalion the brother of Dido, Founder of Carthage.

The Phoenicians, famous for Marchandise and Marinership, sailed from the red sea round about Afrike, and returning by Hercules pillars, arriued againe in Egypt the third yeere after, reporting (that which Herodotus k 1.577 doubted of, and to vs makes the Storle more credible) that they sailed to the South-ward of the Sunne: They were sent by Pharao Neco. Cadmus a Phaenician was the first Author of Letters also to the Greekes. At Tyrus was the fishing for purple: not far off was Arad, a popu∣lous Towne, seated on a rocke in the sea, like Venice.

Alongst the shore is Ptolemais, neere which runneth the Riuer Belaeus, and nigh to it the Sepulchte of Memnon hauing hard by it, the space of a hundred cubits, l 1.578 yiel∣ding a glassie sand: and how great a quantitie so euer is by ships carried thence, is supplied by the Windes, which minister new sands to be by the nature of the place changed into glasse. That would seeme strange, if this were not yet stranger, that this new glasse if it be cast vpon the brinks of this place, receiueth the former nature of sand againe.

Belus and Hercules Tyrius and the Sunne, called of them Heliogabalus, were Phoe∣nician Deities. m 1.579 Eusebius also relateth other Phoenician abhominations, both bloudy and beastly: the one in yeerely sacrifice of the deerest pledges of Nature to Saturne: the other in that temple of Venus, built in the most secret retreit of Libanus, where Sodome (burned with fire from aboue, and drowned in a dead sea) seemed to reuiue: such was their practice of impure lusts, intemperately vsing the Naturall sex, & vnna∣turally abusing their owne: worse in this then the Sodomites, that these intended sensuality; they pretended Religion. Constantine rased these suburbs of Hell, & de∣stroyed both the customs, statues, and temple it selfe. n 1.580 Augustine saith, That the Phoe∣nicians prostituted their daughters to Venus, before they married them. Of Mel∣canthor, Vsor, and other their gods (sometimes men) I forbeare to speake. Alexan∣der o 1.581 ab Alexandro, affirmeth, That the priest of the Sunne in Phoenicia, was attired with a long sleeued garment, hanging downe to the feet, and a golden Crowne.

We may adde to these Phoenician superstitions, their mysticall interpretation by p 1.582 Macrobius. He expoundeth Venus and Adonis, to signifie the Earth and the Sunne. The wild Boare which wounded Adonis, is the Winter, which for the absence of her Louer maketh the Earth to put on her mourning weedes (at whose approch she af∣•••••• putteth on her new apparrell, saith q 1.583 our English Arcadian Oracle;) This was shado∣wed in a certaine Image in mount Libanus, pourtrayed in mourning habite. And to

this sense he applieth the Aegyptian rites of Osiris and Isis, and of Orus, which is A∣pollo or the Sunne, and likewise the Phrygian mysteries of Atinis, and the mother of the Gods. He saith that they abstained from swines flesh.

The Philistims and all that Sea-coast, by r 1.584 Strabo and Plinie, are reckoned to the Phoenicians. Their originall is attributed to Misraim; They had fiue principall Cities, Ascalon, Accaron, Azotus, Gath, Gaza. Of their sheepish Astarte yee heard euen now, and of their Legend of Dagon. Their superstitions the Scripture often s 1.585 mentioneth. What this Dagon was (saith t 1.586 Martyr) is not well knowne. But by the deriuation of his name (which signifieth a fish) it seemeth he was a Sea-god. For such Sea-deities had the Greekes and Latines, as Neptune, Leucothea, Triton: aboue his belly hee was of humane shape, beneath like a fish. Such is Idolatrie, diuine it will not be, it cannot content it selfe with humane, but proueth monstrous in the vg∣ly and deformed image, exhibiting the character of the true Author of this falshood. When Cicero u 1.587 saith, the Syrians worshipped a fish; it may be construed of this Da∣gon. Happily (saith Martyr x 1.588 ) they intended Neptune, or I know not what Deuill. y 1.589 y 1.590 Tremellius thinketh Triton. This may we see and say, when men are giuen ouer to themselues, then they become beasts, monsters, deuills: yea, worse then such, for while they worship such, they professe themselues as Clients and Votaries to bee worse and baser then their Deities. Drusius deriueth not this Dagon of Dag a fish; but of Dagan, which signifieth Wheate, whereof Eusebius saith, Dagon inuento fru∣mento & aratro vocatus est 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & Philo Byblius, Dagon, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: that is, is called Wheate or Bread-corne.

When the Philistims had placed the captiued Arke in Dagons Temple, hee fell on his face before the Arke: But they placing him againe in his roome, with a second fall, his head and hands were cut off vpon the threshold: The stump (or as Tremellius and Vatablus reade it) Dagon, or that part of him which resembled a fish, remained. And, therefore the Priests of DAGON, and all that come into DAGONS house, tread not on the threshold of DAGON. Thus true Religion, the more opposed, the more it flourished: the prison-house of her captiuity is the throne of her Empire: blinde su∣perstition, the more it is detected, the more enraged, addeth new deuotion, to in∣crease, not caring to amend the former.

Of Astaroth, we haue before shewed, why it is vsed in the plurall number, as z 1.591 Ribera affirmeth for her many Idols, as we say our Lady of Walsingham, our Lady of Loretto, &c. The word Astar signifieth a flocke of sheepe: and it is likely, this their Iuno was in the forme of a sheepe worshipped, as Iupiter Ammon in likenesse of a Ramme. Their Dagon, it seemeth (seeming wee haue, no true being nor being of truth, in Idols) was the same which Poets a 1.592 call Derceto or Dercetis, the mother of Semiramis, whose Image Lucian b 1.593 saith he saw in Phoenicia, not vnlike to that which is reported of the Mermaid, the vpper halfe like a woman, the other like a fish: (therefore of Plinie c 1.594 called Prodigiosa;) in reuerence of whom the Phoenicians were said to abstaine from fish. Authors doe also call this Idoll Atergatis: and d 1.595 Athenaeus reporteth, That the Country-lawe of the Syrians depriued them of fish: and that Gatis (a Syrian queene) prohibited the eating of fish Ater Gatis, that is, without Gatis, without her licence, and therefore was called Atergatis, as a forestaller of the fish to her owne delicate tooth. Mopsus, a Lydian, after drowned her in the lake of Ascalon, where this fish-deuourer was of fishes deuoured. They yet esteemed her a Goddesse, and offred vnto her fishes of gold & siluer: and the Priests all day long set before her true fishes rosted and sodden, which after themselues did eate; & it is not to be doubted but the mettall-mawes of those Ostriges could also digest the other.

Diod. Siculus e 1.596 telleth, That hard by a lake, full of fish, neere vnto Ascalon was a Temple dedicated to this fish-woman: her Story followeth, That shee yeelding to the lust of a yong man, had by that copulation Semiramis, whome (now too late re∣penting of her folly, she exposed on the rockes, where she was nourished by birds: of which birds (called in their language Semiramis) shee receiued that name. The Sheepheards after espying this hospitalitie of the birds, found the childe, and presen∣ted

her to Simma the Kings sheepheard, who brought her vp as his owne daughter. The mother(not able to swallow her shame and griefe) cast her selfe into the lake to be swallowed of the water, but there by a new Metamorphosis, was turned into a fish, and hallowed for a Goddesse; and (for company) the fishes of that lake, and the Birds of that Rocke were canonized also in this deifying deuotion.

In Ascalon was a Temple of Apollo: and Herod father of Antipater, f 1.597 grandfather to Herod the Great, hence called Ascalonita, was seruant to Apollo's Priest. At Ac∣caron was worshipped Baalzebub, that is, the Lord of Flies, g 1.598 either of contempt of his idolatry, so called; or rather of the multitude of Flies, which attended the mul∣titude of his sacrifices; or for that he was their Larder-god (as the Roman Hercules) to driue away slies: or for that h 1.599 forme of a Flie, in which he was worshipped, as Na∣zianzeno against Iulian reporteth. He was called Sminibius or Myiothes: and was their Aeseulapius or Physicke-god, as appeareth by Ahaziab i 1.600 who sent to consult with him in his sickenesse. And perhappes for this cause the blaspheming Phari∣ses, rather applied the name of this then any other idoll to our blessed Sauior, k 1.601 whom they sawe indeede to performe miraculous cures, which superstition had conceiued of Baalzebub, and if any thing were done by that idoll, it could by no other cause be effected, but by the Deuill, as tending (like the popish miracles) to the confir∣mation of idolatry.

What the deuil had at Beelzebubs Shrine to this end performed, blinded with rage and malice, they imputed to the miracles of CHRIST, which, in regard of the Ef∣ficient, were more excellent then could bee Satans impostures, as countermaun∣ding him and all his proiects: for the matter, were meerely supernaturall; in the Forme were acted by his will, signified by his naked word: and for the end (which is l 1.602 the only touch-stone for vs to trie all miracles) were to seale no other truth then was contained (for substance) in the Lawe and the Prophets, whith hee came not to de∣stroy, but to fulfill. If an Angell from heauen, yea with heauenly miracles, (if it were possible) should preach vnto vs otherwise, Paul biddeth vs to holde him accursed: and cursed be that deuill of Hell, that vnder colour of miracles (one of Antichrists ensignes, 2. Thess. 2.9.) hath taught the World to worship the m 1.603 Lipsian n 1.604 Lauretan, and I know not what other Ladies: not that Virgin, on Earth holy, in Heauen glo∣rious; but their idol-conceits, and idol-blockes of her. Our Lord hath taught vs plainely in Mathew, chapter 4. verse 10. to serue God onely, without sophisticall di∣stinctions.

As for these Heathenish & Popish, and all those other packets of miracles, which we receiue by the Iesuites annuall relations from the East and West Indies; I esteem them with Doctor Hall (a hall of Elegance, all-Elegance) Dec. I. epi. 6. That they are either falsely reported, or falsely done, or falsely miraculous, or falsely ascribed to Hea∣uen. But I know not how (pardon it Reader) I am transported to Hale, Zichem and Loretto, from our Phoenician ports. The name of Beelzebub hath beene occasion of this parenthesis. But the power of Beelzebub (I feare) hath induced Bellarmine, to fall downe, and thus to worship, him, for his purple aduauncement. For amongst the Notes of the Church, he hath reckoned for one, this of miracles: Maiusipse mira∣culum, a greater miracle hee, that now will not beleeue without miracles that go∣spel, which at first was thereby sufficiently proued. We reade that the o 1.605 Iewes seeke for signes, and are therefore called, an euill and adulterons generation; and not only * 1.606 false Christs and false Prophets, and Antichrist himselfe, but the heathens had their Legends of miracles: as the whole course of our History will shew. Goe now and reckon a Catalogue of miracles through all Ages, euen to the time of blessed Ignatius and his Societie: and aske of vs miracles for proofe of our doctrine. Our doctrine hath alrea∣dy by the Apostles and Prophets (Pen-men of holy Scriptures) beene proued that way; and we leaue to you the stile of Mirabiliarij Miracle-mongers, which August. Tractat. in Io. 13. for like bragges of things miraculous-ly wrought by them, giueth the Donatists. With vs, Miracles must be proued by the Truth and the Church, and not they by miracles. But let vs come backe to Phoenicia.

The Phoenicians are accounted first authors of Arithmeticke and Astronomie; as also of the Art of Nauigation (Primaratem ventis credere docta Tyrus, saith Tibullus) and obserued the North-starre to that Sea-skill. The Sidonians are reputed first au∣thors of Weights and Measures. q 1.607 Herodotus affirmeth, That the Phoenicians, which came with Cadmus into Greece, taught the Graecians both other Sciences, and also Letters, which before that time they knew not. These letters after changed their sound and forme, being by the Ionikes principally learned, who called them Phoeni∣cian, and called their Skinnes or Parchments biblos (haply of Byblos in Phoenicia.) He saw the Cadmean letters engrauen in a Temple at Thebes, much like the Ionike let∣ters. r 1.608 Scaliger hath giuen vs a view of the one and the other, the auncient Ionike, then the onely Greeke letters, out of certaine old inscriptions, much resembling the present Latine letters; and the auncienter Phoenician (I may say with him, the aunci∣entest) vsed by the Canaanites and Hebrewes of old, and by the Samaritanes at this day: For those which the Iewes now vse, he affirmeth to be new, corrupted from the Syrian, and these from the Samaritan. His learned discourse thereof were worthie the reading, but here would be too prolixe.

Of the Phoenician Kings here might be inserted a large Historie; but I feare tedi∣ousnesse. Their Catalogue is thus in Scaligers s 1.609 Canons; first Abibalus, two yeares; Hirom, the sonne of Abibalus, 38. yeares; Baleazaros, 7; Abdestartus, 9; the Nurces sonne, 12; Astartus Dalaeastri F. 12; Aserymus, 9; Pheles, 8. moneths; Ithobaal, the Priest of Astarte, 32. yeares; Bad••zorus, 6; Margenus, 9; Pygmalion, 47. In his time Dido fled into Lybia. A long time after this raigned another Ithobalus 19. yeares; Baal, 10; and then Iudges ruled: Ecnibalus, 2. moneths; Helbes, 10. moneths; Abba∣rus the high Priest, 11. moneths; Balator, 1. yeare; Mytgonus and Gerestratus, 6; Mer∣bal (sent from Babylon) 4; Hirom his brother, 20. Thus much out of the Phoenician Antiquities: the rest of their Historie is for substance, the same with the Syrian before handled.

Ioppe t 1.610 (sayth Mela and Plinie) was built before the Floud; and Cepheus raigned there, witnesse certaine auncient Altars, there obserued religiously, and bearing titles of him and his brother Phineus. They shew monstrous bones, the Reliques of the Whale, from which Perseus freed Andromeda. Mount Casius had in it the Temple of Iupiter Casius, and Pompeyes Tombe.

CHAP. XVIII.

Of Palaestina, and the first inhabitants thereof, the Sodomites, Idumaeans, Moabites, Ammonites, and Canaanites, with others.

PHoenicia is stretched by some (as you haue read) euen to Aegypt, all alongst that Sea-coast, and in that respect partly, and partly because they obserued some neerenesse in Religion, I haue adioyned the Phi∣listims to the Phoenicians: howbeit, others doc confine Phoenicia betwixt the Riuer Valania and Mount Carmel. Thus hath a 1.611 Brocard written, and after him Maginius; who doe reckon vnto Palaestina, Ga∣lilaea, Samaria, Iudaea, and Idumaea, leauing out Phoenicia, bounded as aforesaid, to make a part of Syria by it selfe. Of this Region I purpose to make larger dis∣course in the next Chapter; here intending to rake out of their dust the auncient Nations which inhabited this Land, before the Israelites were Lords thereof. The Sodomites sometimes inhabited a pleasant and fertile valley, watered by Ior∣dan, which Moses compareth b 1.612 to the Garden of the LORD, and the Land of Aegypt, for pleasure and plentie. To the Sodomites I reckon also those other Cities partakers of the same fertilitie and vengeance, Gomorrha, Adma, Zeboim, and little Zoar, saued

at the request of Lot. Their Kings and their Warres are mentioned, Gen. 14. Their wickednesse in many places of Scripture; which Ezechiel c 1.613 reduceth to these foure heads, Pride, Gluttonie, Idlenesse, and Crueltie, or hard-heartednesse. Their iudgement both Moses and others, and the place it selfe doe record. Their Religion was an ir∣religion, and prophane contempt of GOD and Man. Europe (I would I could not say England) can now yeeld the like: sauing that in our subtile, and more warie age, Policie, hauing eaten vp Religion, hath with the bloud thereof died her cheekes, and would seeme more shamefast then those former Sodomites. Thus did d 1.614 Esay speake to the Princes of Sodome (in his time) and the people of Gomorah, in respect of that their wickednesse, which suruiued them, and hath fructified vnto vs, among whome yet the LORD of Hosts (as with them) hath reserued a small remnant from this worse plague then Sodoms brimstone, a Reprobate sense. The difference be∣twixt ours and them is, that they were more open, ours more close, both in like height. but not in like weight of wickednesse; our darkenesse excelling theirs both in the sinne, and in the punishment, in as much as a greater light hath shined, which wee with-hold in vurighteousnesse. And if you will haue the maine character of diffe∣rence betwixt these and those; the one were beastly Men, the other are Deuils in the flesh.

First, from a sparke of Hell Concupiscence, (guided by Sensuall Lust, attended by e 1.615 Ease and Prosperitie, and further inflamed and blowne by the Deuill) an vnnaturall fire, (which still beareth the name of Sodomie) was kindled, which gaue coales to a supernaturall flame, rained by the LORD in Brimstone and Fire from the LORD out of Heauen, and burning euen to Hell againe (the α and ω of wickednesse) where they suffer (sayth * 1.616 Iude) the vengeance of eternall fire. This f 1.617 is written for our lear∣ning, on whom the ends of the world are come, their ashes being made an example vnto them that should after liue vngodly. Let not any obiect the Preacher here, and re∣quire the Historian, seeing that Historie builds not Castles in the ayre, but preacheth both ciuill and diuine knowledge by examples of the passed, vnto the present Ages. And why should not I preach this, which, not my calling alone, but the very place it selfe exacteth?

They being dead, yet speake, and the place of their buriall is a place to our memorie, being turned into a Sea (but a Dead Sea g 1.618 ) which couereth their sinnes, that it may discouer ours; which, as astonished at their vnnaturalnesse, hath forgotten her owne nature: It drowneth the Earth, which it should haue made (as whilome it did) fertile: it stayes it selfe with wonder and indignation, and falling in a dead swowne, sinketh downe with horror, not wakened, not moued with the windes blu∣string; refusing the light of the Sunne, the lappe of the Ocean, the commerce of Strangers, or familiaritie of her owne, and (as it happeneth in deepe passions) the co∣lour goeth and commeth, changing three times euery day: it gaspes forth from her dying entrailes a stinking and noysome ayre, to the neere dwellers pestiferous, some∣times auoiding (as it were excrements) both lighter ashes, and grosse Asphaltum: The neighbour-fruits participate of this death, promising to the eye toothsome and holesome foode, performing onely smoake and ashes. And thus hath our GOD shewed himselfe a consuming fire, the LORD of anger, to whome vengeance belon∣geth; all creatures mustering themselues in his sight, and saying at his first call to execution, Loe we are here. That which I haue said of these miracles, still liuing in this Dead Sea, is confirmed by testimonie of many h 1.619 Authors. Brocard telleth of those Trees, with ashes, growing vnder Engaddi, by this Sea; and a vapour, arising out of the Sea, which blasteth the neighbour-fruits; and the * 1.620 slime-pits on the brinkes of this Sea, which he saw. Neither strangers nor her owne haue accesse there, where Fishes (the naturall inhabitants of the Waters) and Water-fowles (the most vsuall guests) haue no entertainement, and men or other heauie bodies cannot sinke. Vespasian proued this experiment by casting in some bound, vnskilfull of swimming, whome the waters (surfetted with swallowing her owne) spewed vp againe. The

Lake, Iosephus sayth, is fiue hundred and fourescore furlongs in length (Plinie hath an hundred myles) the breadth, betweene sixe and fiue and twentie myles, Strabo tel∣leth of thirteene Cities still, (whereof Sodome was chiefe) of threescore furlongs compasse; whereof some were consumed by fire, or swallowed by Earthquakes and sulphurous Waters, the rest forsaken: some Remainders (as bones of those carkasses) then in his time continuing. i 1.621 Vertomannus sayth, That there are the ruines of three Cities on the toppes of three Hils: and that the Earth is without water, and bar∣ren, and (a greater miracle) hath a kinde of bloudie mixture, somewhat like redde Waxe, the depth of three or foure cubites. The ruines of the Cities are there seene still.

Idumaea lyeth Southward from Iudaea: it had name of Edom, the surname of Esau, sonne of Isaak. The Historie of this people, and the Horites, ioyned with them, is related by k 1.622 Moses. It was subdued by Dauid, according to the Prophecie, The elder shall serue the younger. They rebelled vnder Ioram the sonne of Iehosophat; as Isaak had also prophecied. From that time they continued bitter enemies to the people of GOD, l 1.623 till Hircanus, the sonne of Simon compelled them to accept both the Iewish Dominion and Religion: after which they were reckoned amongst the Iewes. Of the Idumaeans were the Amalekites, m 1.624 destroyed by Saul. They were South from Iuda. n 1.625 Elphaz the Themanite, it seemeth, was of Esau his generation, and of the right Religion. The Idumaeans, Moabites, and Ammonites are by some placed in Arabia, of which I will not contend: I here mention them, as both bor∣derers and subiects to the Israelites; of which we reade much in the Scripture; lit∣tle elsewhere that maketh to our purpose. South from Amalek was Kedar, a coun∣trey abounding with flockes of Sheepe and Goats. But I may not now dwell in the Tenis of Kedar, till I come to the Ismaelites.

o 1.626 On the East side of the Lake of Sodome is that Region which the Moabites (so often in Scripture mentioned) sometime inhabited: and before them the Emims, which were Gyants, tall as the Anakims, Deut. 2. 10. The Moabites were the posteri∣tie of Lot, by incest with his daughter. p 1.627 Moab had on the East the Mountaines of Horeb; on the West the salt Sea, and part of Iordan; Arnon on the South, and the North border stretched from Iabbok to the Mountaines of Pisga. That part of their Countrey, betweene Iabok and Arnon, Sihon King of the Amorites had taken from them, and lost againe to the Israelites. Balac their King, fearing to loose the rest, sent for Balaam the Wizard to curse the Israelites; who yet, by Diuine power, was forced to blesse them. Yet the lustre of Balacs promises so dazeled his eyes, that q 1.628 he taught Balac to put a stambling-blocks before the Israelites, and by sending a∣mongst them their women, to draw them to carnall and spirituall whoredome; so to prouoke the wrath of GODS icalousie against them. But the zeale of Phineas stayed it; and Balaam, in his returne home ward to his Countrey of Mesopotamia, was slaine by the Israelites among the Madianites, partakers with the Moabites in Balaams idolatrous proicct. These Madianites descended of Abraham, r 1.629 by Ketu∣rah, and dwelt in a part of Arabia, neere to the Moabites, on the East. Some of them dwelt neere to Mount Sinai, Exod. 2. 15. and in the Desart, on the East side of the Red Sea. Their mightie Armie was mira culously destroyed by s 1.630 the Sword of the LORD, and Gedeon. The Moabites were subiected to Israel by Dauid, and so continued to the Kings of Samaria, till, that State being rent, they freed themselues. It seemeth they worshipped the Sunne; as the names Kirchereseth, Beth-Baalmeon, and Balacs high places doe shew, and we haue obserued before in the worship of Bel and Baal. Che∣mosh was another Idoll of theirs, to which Salomon built an high place. Pehor also, and Baal pehor, and the rest, whose Rites are now rotten, and the memorie worne out.

In their rebellion against Iehoram King of Israel, he and Iehoshapat, King of Iu∣da, with the King or Vice-roy of Idumaea, went to recouer them by force. The Moabite, in despaire, offered a bloudie Sacrifice of his eldest Sonne and Heire;

or, as Tremellius readeth it, t 1.631 The King of Edoms sonne: which caused the Israelites returne. The Ammonites and Moabites might not enter into the Congregation of GOD, vnto the tenth generation, because u 1.632 they met not the Israelites with bread and water in their way, when they came out of Aegypt, and for hiring Balaam against them. Ar. Montanus sayth, That the Moabites were circumcised in imitation of the Israelites, but worshipped not their God, but their owne Idols.

x 1.633 The Ammonites (their brethren in the euill both of Lot their father, and their owne) inhabited Northward from Moab; on the East were the hils Acrabim; on the West the Amorite; the hils Luith, Basan, &c. made it a valley. Their chiefe Citie was Rabbath, after called Philadelphia. These Ammonites had beene troublesome to the Israelites, in the times of y 1.634 Iephte and of z 1.635 Saul. And after, Dauid in iust re∣uenge, for violating the Law of Nations, destroyed them. Moloch, or Melchon, was their Idoll, which is supposed a 1.636 to be Saturne, whose bloudie butcherly sacrifices are before spoken of. It was a hollow Image (sayth b 1.637 Lyra) of Copper, in forme of a man. In the hollow concauitie was made a fire, with which the Idoll being heated, they put a child into his armes and the Priests made such a noyse with their Timbrels, that the cries of the child might not moue the parents to compassion, but they should rather thinke the childs soule receiued of the God into rest and peace: others c 1.638 adde, That this Moloch had seuen Roomes, Chambers, or Ambries therein; one for Meale; a second for Turtles; a third for Sheepe; the fourth receiued a Ramme; the fift a Calfe; the sixt an Oxe: if a man would offer sonne or daughter, the seuenth was readie for that crueltie. Some interprete Moloch and Remphan, Act. 7. to be the Sunne and Moone.

There was a valley neere Ierusalem (sometimes possessed by the sonne of d 1.639 Hinnom) where the Hebrewes built a notorious high place to Moloch: it was on the East and South part of the Citie. It was also called Topheth, or Tymbrell, of that Tymbrell∣Rite which those Corybantes and bloudie Priests did vse; or else for the spaciousnesse of it. e 1.640 Icremie prophecieth, That it should be called the Valley of slaughter, be∣cause of the iudgements for the idolatrous high places in it. Vpon the pollution here∣of, by slaughter and burials, it grew so execrable, that Hell inherited the same name, called Gehenna, of this place: first, of the lownesse, being a Valley: secondly, for the Fire, which here the children, there the wicked, sustaine: thirdly, because all the filth was cast out of the Citie hither, it seemed they held some resemblance. The Ammo∣nites also were (as Montanus affirmeth) circumcised.

Canaan was the sonne of Cham, Father of many Nations, as f 1.641 Moses declareth, Si∣don and Heth, Iebufi, Emori, Girgashai, Hivi, Arks, Sini, Arvadi, Zemari, Hamathi; the most of which were expelled their Countrey, slaine or made Tributarie by the Israelites. Their border was from Sidon to Gaza West, and on the East side from Sodome to Lasha or Callyrrhoe. g 1.642 Arias Montanus is of opinion, That according to the number of the twelue Tribes of Israel, so were the people of Canaan: and therefore to those eleuen before rehearsed, he addeth their father Canaan, who left his name to them all; and where he liued, retained a part to himselfe, betweene the Philistims and Amorites. Of those his sonnes, Sidon, the eldest, inhabited the Sea∣coast: and Eastwards from him Heth vnto the hill Gilboa: of him came the Hittites. Iebus went further, on the right hand: Emor inhabited the mid-land Countrey West∣ward from the Iebusites. The Girgashite dwelt aboue the Hittite, next to Iordan, and the Lake Chinereth (so called, because it resembleth the forme of a Harpe) after called Gennezareth. The Hevite or Hivite inhabited betweene the Amorite and the Philistim. The Arkite possessed the rootes of Libanus. The Sinite dwelt be∣yond the Hittite, Eastward, neerer to Iordan. Arvadi enioyed the Countrey next to the Wildernesse of Cades. Zemari obtained the Hils, called of him Scmaraim. The Hamathite possessed the Countrey nigh to the Fountaines of Iordan. As for the most notable Mountaines and Cities, which each of these Families enioyed, they which will, may reade further in the same Author.

Of these and their auncient Religions and Polities wee finde little or nothing but in the Scripture, where the Lord testifieth, that for their sinnes the Land spued them out. Some of them (as some thinke) fled into Africa: where Augustime h 1.643 sayth, That the Countrey people, inhabiting neere Hippon, called themselues in their Pu∣nicke Language Chanani.

Procopius, in the fourth booke of the Vandale Warre, affirmeth, That all the Sea∣coast, in those times, from Sidon to Aegypt, was called Phoenicia: and that when Ioshua inuaded them, they left their Countrey, and fled into Aegypt, and there mul∣tiplying, pierced further into Africa; where they possessed all that Tract, vnto the Pillars of Hercules, speaking halfe Phoenician. They built the Citie Tinge or Tanger in Numidia, where were two pillars of White stone, placed neere to a great Foun∣taine, in which, in the Phoenician Tongue, was ingrauen: We are Canaanites, whome IOSHVA the Theefe chased away. Which if it were so, the name of Hercules might therefore be ascribed to those Pillars, as accounted the chiefe Phoenician Idoll.

Philo i 1.644 (or the Author of those fabulous Antiquities) sayth, That the Israelites found, among the Amorites, seuen golden Images, called Nymphes, which, as Ora∣cies, directed them in their affaires, and wrought wonders: the worke of Canaan, Phut, Selath, Nebroth, Elath, Desvat, of admirable workmanship, yeelding light in the night, by vertue of certaine stones, which could not by mettall be broken, or pierced, or be consumed by fire, but must needes haue an Angell to burie them in the depth of the Sea, and there let them lye.

This people was not vtterly at once destroyed, but sometime, as in the dayes of k 1.645 Iabin and Sisera, conquered their Conquerours, and retained some power and name of a people, till the times of Dauid, who destroyed the Iebusites, and dwelt in the Fort of Sion, calling it after his owne name, l 1.646 The Citie of Dauid. And in the dayes of Salomon, Pharao, King of Aegypt, tooke and burnt Gezer, and slew the Canaanites that dwelt in the Citie, and gaue it for a present to his daughter, Salomons wife. And all the people that were left of the Amorites, Hittites, Perizzites, Hivites, and Iebusites, whome the children of Israel were not able to destroy, those did Salomon make tributaries vnto this day. 1. King. 9.16,20,21. The posteritie of these seruants of Salomon are mentioned m 1.647 among the Israe∣lites, which returned from the Babylo∣nian Captiuitie, and accrewed into one People with them.

Notes

• * 1.1

  Homer, Virgil, Ouid, &c.
• a 1.2

  Apoc. 1.9.
• * 1.3

  Apoc.1.8.
• b 1.4

  Apoc. 3.14.
• c 1.5

  1. King. 8.27.
• d 1.6

  2 Cor.12.11.
• e 1.7

  Ro.11.33.
• f 1.8

  Prou.30.2.
• * 1.9

  Ver.3.
• * 1.10

  Ver.4.
• * 1.11

  Ver.5.
• g 1.12

  Ps.19.1.
• h 1.13

  Ro.1.20.
• i 1.14

  AR.14.17.
• k 1.15

  Act.17.18.
• l 1.16

  D. King lect. in Ion.4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Hitro. ille Cice∣ro.
• * 1.17

  Nat. Doi. li.1. Nomen qu••a dat notitiam.
• m 1.18

  1.Io.3.2.
• n 1.19

  1.Co.13.12.
• o 1.20

  Exod.34.6.
• * 1.21

  Dionys. de Diuinis nomin. P. Galatin. de Arcanis, l.3. Zanchius de. Nat. Dei. l.1 Bullinger. de Origine erroris, l.1.
• * 1.22

  As true, wise, liuing &c.
• * 1.23

  As truth, wisedome, life, &c.
• p 1.24

  Hock. Etclisi∣ast. Polit. li. 5.
• * 1.25

  De Dco etiam vera loqui peri∣culusum. Arnob.in Psal. 91. Aug de Trin. li.1.c.3.
• q 1.26

  Es.6.2.
• r 1.27

  Rom.12.3.
• s 1.28

  Col.2.3.
• t 1.29

  Phi.3.10.
• u 1.30

  Ps 25.9.
• * 1.31

  10.7.17.
• x 1.32

  Eph 4.21.
• y 1.33

  1.Co.3.18.
• z 1.34

  1.Co.8.2.
• a 1.35

  Pro.1.7.
• b 1.36

  Ex.34.6.
• c 1.37

  Heb.13.8.
• d 1.38

  Apoc.1.8.
• e 1.39

  Ex.6.3.
• * 1.40

  Quae contra∣dictionem im∣plicant sub diui∣na omnipotensia non continen••ur. Non pro defectis potentiae, sed quia non possunt habere rationem patibilis vel pos∣sibilis. Conuenientius dicitur, quòd eae non possunt fieri, quàm qùòd De∣us non pessit fa∣cere. Aq.1.q.25. art.3. & d.
• f 1.41

  2.Tim.2.12.
• g 1.42

  P Gal. l. 2. c.13.14.Cod.
• * 1.43

  Deus vbique est, vel magis pro∣priè est ipsam vbique. Trelcat.
• * 1.44

  Deus vnus in Trinitate, trinus in vnitate. Ar∣nob. in Psal. 145.
• h 1.45

  Mat.3. Zanch. de 3. Elohim haec fuse.
• i 1.46

  Esay.6.
• * 1.47

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• k 1.48

  Morn.de.ver. C.R. P Gal. I.I2. alijque plurimi.
• * 1.49

  Ber. ad Eageni. D. Abbot. pars 3. Defenc. pag.9.
• * 1.50

  Trelcat. Zanch. de Na D. l.5.c.1, 2.
• l 1.51

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.52

  1.Io.5.20.
• m 1.53

  Gal.4.6.
• a 1.54

  Iam.I.17.
• b 1.55

  1.Io.1.5. Qui scrutatur Maiestatem opprimetur à gloria.
• * 1.56

  Ne si forte suas repetitum vene∣rit olim, Grex auium plumas, &c.
• c 1.57

  Gen.1.3.
• d 1.58

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Basil. hum.1. in principio tempo∣ris, id est simul cum tempore. Th. Aqu.1.q.46. art.3.
• e 1.59

  Merula & Percrius inter∣pret tiouem banc Chrysofto∣mo tribuunt.
• f 1.60

  Calui••.in Gen.
• g 1.61

  Theodoret. Beda. Alcuinus, Iyra, & plerique scho∣lastici.
• h 1.62

  Zanch.de oper. Det, pars 1. l.1.c.2. Polarus, Buca∣nus, &c. Paul. Merula. Cos••••ogr. part.1.l.r. Pe••er. in Gen. interprets by Heauen the heauenly bo∣dies thē made: and after per∣fected with light and mo∣tion; by Earth the element of Earth. Iunius by Hea∣uen vnder∣stand, the out∣most circum∣ference and by Earth those things vnder it, or the mat∣ter of them.
• i 1.63

  col.1.16.
• k 1.64

  Gen.2.I. Exod.20.11.Iob. 38.7.
• l 1.65

  Gen. 32.1.
• m 1.66

  Gen.3.1.
• n 1.67

  Pet. Martyr. in Gen.
• o 1.68

  Zanch. de operib pars 1. l.1.c.4.
• p 1.69

  Ioh.14.2.
• q 1.70

  Apoc.21.3.
• r 1.71

  1.Cor.15.28.
• s 1.72

  Heb.11.3.
• t 1.73

  Arist. Phys.l.1. Iun. praef. in Gen.
• u 1.74

  Gibbins on Genes.
• x 1.75

  Hier.l.trad. Hebr. Trem. & Iun. Basil.bom.2.cx Ephrem. Syro.
• y 1.76

  Merc. de Fab. Mundi, & ante cum, Ter∣tull.ad Hermog. Theodoret.qu.8. in Gen. Caictan. de Angelis inter∣pretatur.
• z 1.77

  Virg. Aeneid. l.6. on which words Seruius commenteth, Deus est quidam diuinus spiritus, qui per 4. in∣fusus clementa, gignit vniuersa:
• * 1.78

  Vatab.in Ge.
• a 1.79

  Basil.bom.6.
• b 1.80

  Zanch.de op.D. part.2.l.1. & B. Pererius recen∣sel multos sau∣tores buius sent.
• * 1.81

  Iun.in Gen. c.1. sic Damas∣cenus de Fide, l.2.c.7. Greg. Nyssen. bomtl. super Hexemeron.
• c 1.82

  Ioh.1.1. Verbum Dei significat impe∣rium, decretum & voluntatem eius efficacem. Pererius in Gen.
• d 1.83

  10.1.3.
• e 1.84

  Gibbins on Gen.
• f 1.85

  Iun.in Gen. praelec.
• g 1.86

  Simpl.arg.22. confutat. à Iunio.
• h 1.87

  Trem. & Iun.
• i 1.88

  Gibbins on Gen.
• * 1.89

  Aether hath two parts, higher and lower; and so the Aire.
• k 1.90

  Iob.38.10.11.
• l 1.91

  Psal.104. 6,7.
• m 1.92

  Esai.41.22. & 44.25. Ier.10.2.
• n 1.93

  Aug. de ciuit. Dei. lib.5. cap.3.
• o 1.94

  Macrob. Om∣nes ferè deos ad solem resert. Sa∣tur. lib.1. cap.17.1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, regina coeli, &c. Alij octies, alij 170.solem faciunt terra ma∣iorem, &c.
• p 1.95

  Ouid. Meta∣mor. lib. 1.
• * 1.96

  Faith is the e∣uidence of things not seene. Vbi vides non est fides.
• * 1.97

  Natura natu∣rans.
• p 1.98

  Cic. de Nat. Deor.
• q 1.99

  So Lucret. l.5. cur supra bel∣lum Thebanum & funera Troie, Non alias olij quoque res ceci∣nere Poetae?—recens{que} Natura est 〈◊〉〈◊〉, neq, pri∣de exordia cepit. Deus nunquam minus solus, quàm sum solus. Totus cum Deo mundus, non pluris est, quàm Deus solus.
• r 1.100

  Confess.lib.11.cap. 12 & 13.
• s 1.101

  Tert. aduers∣Prax.
• t 1.102

  Prou.8.30.
• u 1.103

  Plin.lib.2 c. 4.
• * 1.104

  Pyibagnras is reported the first which cal∣led it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Merula.
• x 1.105

  De veritate C. R. Viu. de veritate christians fidei.
• y 1.106

  Of the opi∣nions of Phi∣losophers tou∣ching the ori∣ginall of the world, see Me∣rula cos.p.1.l.1.
• z 1.107

  De veritate fidei, lib.1. c. 10.
• * 1.108

  Hex li.1.c.I.
• a 1.109

  Plotinus Enn. 1. lib. 2. vnum or bonum, Mens, Anima, the Platonikes Trinitie.
• b 1.110

  In Euseb. Chron. Graec. Scalig.
• a 1.111

  Col 2.18.
• * 1.112

  Bernard. sup. Cunt. Serm.5.
• b 1.113

  Eccles.7.vlt.
• c 1.114

  Quia ratio∣nalis creatura, quasi cum consi∣••lio facta videre∣tur. Iunilius in Genes.
• d 1.115

  Socrat. lib. 2. cap.25.
• * 1.116

  Cyril. Al. cont. Iul. lib. 1.
• e 1.117

  Psal 62.9.
• f 1.118

  Iob 4.19.
• g 1.119

  2.Cor.5.1.
• h 1.120

  Col.1.15.
• i 1.121

  Hebr.1.3.
• k 1.122

  Epiph h••r. 71.
• * 1.123

  Papists pi∣cture the Tri∣nitie, the crea∣tion, &c.
• l 1.124

  Genes. 2.
• m 1.125

  Ephes. 4.24.
• n 1.126

  Psal. 139.14.
• * 1.127

  Pronaq••, cum spectent anima∣lia caeter a ter∣ram, Os homini sublime dedit, &c. Ouid.
• o 1.128

  Gen. 1.27.
• p 1.129

  1.Cor.11.7.
• q 1.130

  Gen. 2.21.
• r 1.131

  M••••tak de S••riot. quest. 5.
• s 1.132

  •••••••••• •••••••••• 〈8 letters〉〈8 letters〉 op••ic••lat •••• qui••••••d•••• •••• •••••••••• Si•••••••••••• diffe∣••••••••••••, q••••d in cop••••um per ••••••ba quae reci∣tantur, de rebus qibusdam agi∣tur: quae rursum res, viceverbo rum, ad signifi∣cation acia∣rum rerum pro∣pan••••••tur. Hugo de S. Vict. to. 1.
• t 1.133

  Ne animū ••d••••ertas externo homini; integumentum est h••••••••••: sane & anima ••••••••••lis est: in v••lami∣n••••us differentia est. Basil.
• u 1.134

  Apoc. 3.19.
• x 1.135

  Gen.1.29.
• y 1.136

  Gen 3.17. Gen.9.3.
• y 1.137

  Gen. 6.11.
• * 1.138

  The Fathers did not eate flesh before the floud. Orig∣in Gene. hom. i. Chrysost. hom. 27.Genes.
• z 1.139

  Es. 11.6.
• * 1.140

  Eas.hex. ho. 11. lunil. in Ge. Pererius rela∣teth the opini∣ons of Bona∣uenture, Tolla∣tus, Ephrem, Isi∣dore: Also Va∣dianus, Goropi', Beroaldus in Chronico, Iunius & others haue largely hand∣led this questi∣on of paradise.
• * 1.141

  Ambrose in his long Trea∣tise de Paradiso leaneth too much this way.
• a 1.142

  Epiphan.libr. Ancor. & contr.baeres.libr.2.
• b 1.143

  De Gen.li 8. ca. 1.& de Ciu. Dei li.12 ca. 21.
• c 1.144

  Aug.de Haeres.
• d 1.145

  Wolfg. Wis∣senburg praefat. ad Dom.Nig. Gor.Bec. Becces. Ioac. Vad.de Paradiso. Likewise Hu∣go de S. Vict. reckoneth this opinion totam terram suturam Paradisum, si homo non pec∣casset: totam fa∣ctam exilium per peccatum. Annot.in.Gen.
• e 1.146

  Histor Scho∣last.
• f 1.147

  Leg.aurea.
• g 1.148

  Hugo Annot. in Genes.
• * 1.149

  Adric. Chron.
• * 1.150

  Caictan.in Genes.7.
• * 1.151

  Bell.de Rom. Pont.lib.3.ca.6. & de grat. pri∣mi hominis.
• h 1.152

  Phil.Melanc, & Carion.
• i 1.153

  In Es.23.3. & Iere.2.1.8.
• * 1.154

  See also, An∣not. Trem.& Iun.in Gen.2.
• * 1.155

  Tigris is both the grea∣ter riuer and a smaller which runneth out of Euphrates into Tigris, which is heere meant.
• k 1.156

  Goro. Becan. Indoscythica.
• l 1.157

  Car.Clus.Exo∣ticorum.
• m 1.158

  Linschoten lib. 1.ca.58.
• * 1.159

  c. 55.
• u 1.160

  The Prea∣chers trauells.
• a 1.161

  Saturnal.libr.3.ca.3.
• b 1.162

  Noc. At.libr. 4 ca 9.
• * 1.163

  Religiosum à superstitioso ea distinctione dis∣cernit Varr••, vt à superstitio••o di∣cat timeri deos, à religioso autem tantum vereri vt parentes, non vt hostes timeri. Aug. de Ciuit. lib 6.ca.6.
• e 1.164

  De Ciuit Dei libr.10.ca.4.
• f 1.165

  In sine.
• g 1.166

  Vbisupra.
• * 1.167

  De vocabulo Religionis vide Suarez ae Re∣lig••li 1. & Stuck∣••••m de sacris & sacrificijs Gentium. qui E∣tymon dat eti∣am ••••••iuum, Cultus, Ceremo¦nia, P••e••as, &c. Graec. Latin. Hebr.buc per∣tinentiu••.
• h 1.168

  83. Quaest.q.31.
• i 1.169

  Ma••n.de vera Christ relig, ••.20
• * 1.170

  Iusticia origi∣nalis.
• k 1.171

  Caluia. Fagi∣t••s, Pagninus, vrsinus, Hospin∣••••tyr, tumus, Zanch. OF. co∣lamp. Gibbins besides Per∣kins, round, Greenham, Ro∣gers and o∣thers.
• * 1.172

  The Hea∣thens by the light of Na∣ture had their weekes; as ap∣peareth by na∣ming the daies after the seuen Planets: and Saturday or Saturns day was by the Gentiles sequestred from Ciuill and Martiall af∣faires, being esteemed most fit for contem∣plation and deuotion, as saith Aretius, Probl. de Sab.
• l 1.173

  Secunda se∣cunde. q.122. art.4.
• m 1.174

  Eccles. Pol. lib.5.••.70.
• n 1.175

  Vbisupra:
• o 1.176

  Cited by Bellarmin. de imagin.l.2.c.7. and by others.
• p 1.177

  Gen.2.2,3.
• q 1.178

  Mark.12.28,&31.
• r 1.179

  Act.10.9.
• s 1.180

  Mark.2.25.
• t 1.181

  Qualitas praeceptorum praefigit metam. Esi. v.g. man∣datum, non fu∣raberis, & est mandatum, omni petenti re, da. Virumque quidem magnū, quoniā ••trum{que}, diuinum, sed de non 〈◊〉〈◊〉, maius. Non aequè displicent tena∣ces at{que} fures Bern. de praecep. & dispensat.
• u 1.182

  Negatiue Precepts bind at all times, & to all times: the affirmatiue bind at all times, but not to all times: and therefore negatiue are of more force. Perkins Ser. Causarum.
• x 1.183

  Refert. Tho. Rogers.
• y 1.184

  Setbus Ca∣tris. 2453. Bur. Ormeerus, &c. 1454.
• z 1.185

  Congerit ibi testimonia Igna∣ty, Tertull. Clem. Orig. Athanas. Ambros. Hicron. Gregor. Leonin. Hilary.
• a 1.186

  Chrys. Ser. 5. de Resurrect.
• b 1.187

  Bell. deverbo Deinon scripto, l. 4. c. 7.
• * 1.188

  It is by all affirmed, that the fall was very soone af∣ter the Crea∣tion, as appea∣reth by cir∣cumstances of the narration, by Sathans malice, the womans vir∣ginitie: and many hold, it was the very day of their Creation. Bibliand. Broughtons Concent, Praeter antiquos August. Iren. Chrysust. &c.
• a 1.189

  Io 8. 44.
• b 1.190

  Foolish and wicked is their conceit, that measure this sinne by the fruit (a Nut or Apple) that was eaten: as Pope Iulius, That said he might be as well angtie for his Peacocke, as God (whose Vicar he was) for an Apple: Bal. de vit. Pont.
• c 1.191

  Posse si vel∣lent sed non velle vt possens.
• d 1.192

  Gen. 3. 7.
• * 1.193

  Spiritus repri∣mens, & reno∣uans.
• e 1.194

  Ier. 2. 13.
• f 1.195

  Gen. 3. 8.
• g 1.196

  Gen.3.14.
• h 1.197

  Vers..15.
• i 1.198

  Iob.16.21.
• k 1.199

  1.Tim.2.vlt.
• l 1.200

  L••c.12.20
• m 1.201

  Ignat. ad Magnes.Epist. Pins homo ru∣misma est à Deo cusum: impius, adulterinum, non à deysed di∣abolo effectum.
• * 1.202

  ••o.8.44.
• n 1.203

  Diog.Laer. 1.6.
• o 1.204

  Iul.Pelagian. in August.
• p 1.205

  Rom.5.12.
• q 1.206

  1.Io.3.4.
• r 1.207

  Aqu.I.2.q.7I.6. Dorbel. Viguer &c
• s 1.208

  Mel.loc.Com. N. hil negatiuum est causa nilhil priuatiui: quaedam sc.inclina∣tio creaturae ad suum illud nihii, vnde primum ortum & crea∣tum est. Mor••. de veritate C.R.
• t 1.209

  Aqu.in Ro.5.
• u 1.210

  Ezek.18.4.
• x 1.211

  Eph.4.22.
• y 1.212

  Col.3.10. 1.Co••.12. Rom.5
• z 1.213

  Persolum pri∣mam pec•••••••••• sub••••t••••••••ell bo∣num naturz, per alia pe••cat••: bo∣n•• gratiae perso∣nales. A pe. in Rom.5.
• * 1.214

  Gen.6.5.
• a 1.215

  Heb.12.9.
• b 1.216

  Ecc.12.7. Gen.2.7. Zac.12.1.
• c 1.217

  Lib.Sent.2. Dist ••.1.
• d 1.218

  Super sent.
• e 1.219

  Vnumquodq, recipitur lecun∣diun modum re∣cipientis.
• f 1.220

  Zanch. de o∣perib. D. part.3.
• g 1.221

  1.Cor.1.30.
• a 1.222

  Psal.49.12.
• * 1.223

  Eroughton out of the Rabbines in his Concent. Perer. in G.••1.6.
• b 1.224

  1.Sam.S.4.
• c 1.225

  Dan.4.12.
• d 1.226

  Lib.2.sens. Dist.25.
• e 1.227

  Luc.10.30.
• * 1.228

  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 1.229

  Rom.2.15.
• g 1.230

  Rom.3 4.
• * 1.231

  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 1.232

  Mal.1.6.
• i 1.233

  Morn.de ver. Ch.R.
• k 1.234

  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 1.235

  Tibi, non sibi: interdu••, non noctu. D. King. on ••onas.
• m 1.236

  He••••••
• * 1.237

  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 1.238

  Diagoras, Euhemerus, Theodor. Cyren.
• o 1.239

  Gen.2.17.
• p 1.240

  Colos.1.15.
• q 1.241

  Phil.2.6.
• r 1.242

  2. Pet.1.4. Epbes.5.30.
• s 1.243

  Gen. 4. 3.
• t 1.244

  Perer in Gen. lib 7. Potuit id Abel naturali ratione cogni∣tum habere & tacito quodam naturae instinctu adduci, &c.
• u 1.245

  1.Sam.15. 22.
• x 1.246

  Hebr.11.4.
• y 1.247

  Rom.10.17.
• z 1.248

  Esay 1.14.
• * 1.249

  The mystery of our redemp∣tion by Christ is meerely su∣pernaturall:
• * 1.250

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.251

  Hieron. Tra∣dit. Heb. in Gen.
• * 1.252

  Inflammauit super.
• a 1.253

  Aug. de ciu. Dei, lib.15.c.5.
• b 1.254

  Gen. 4.17.
• c 1.255

  John. 17.6.9. 16. &c.
• * 1.256

  Some thinke this marke to be a shaking of all the bodie, as fearing continually, Perer.
• d 1.257

  Gen.3. 17.
• e 1.258

  Gen 4. 11.
• * 1.259

  Vt slādo Vesta vocatm. Ouid.
• f 1.260

  Caluin. in Gen. Martyr. in Gen. Chrysost.hom. 20.
• g 1.261

  Hieron. Heb. Trad.
• h 1.262

  Antiq. lib.1.cap.2.
• i 1.263

  F. Comest. hist. Schol.
• * 1.264

  Pseudo-Philo in antiq. Bibl.
• k 1.265

  Psendo-Bero∣sus nameth the citie Oenus by Libanus.
• l 1.266

  600000. men of warre.
• m 1.267

  Joseph. saith that Lamech had 77. chil∣dren.
• n 1.268

  Broughton. Concent. Martyr in Gen.
• o 1.269

  Luther. in Genes. Tremell. Vatablus, Cal∣uin. in Genes. Perer. in Genes. lib.7.
• p 1.270

  Methodij Re∣ue••at. Philo de Antiq.
• * 1.271

  Luke 16. 8.
• a 1.272

  Martyr. in Gen ex Rab. Salom.
• b 1.273

  Bella••. tom 1. coat 3. lib 3. c. 6.
• c 1.274

  He•••• 1••. 5. &c.
• d 1.275

  Luke 7. 27. Ma••••••. 17. 12.
• e 1.276

  Gib. ex Rab. A••••ba, Racanat∣i, Targum.
• * 1.277

  Perer lib. 7. in G••n. thin∣keth that Iude knew of this prophecie by Reuelation, and reuealed the same to the Church.
• f 1.278

  Perk. Refor. Cathol.
• g 1.279

  De Ciuit. Dei lib. 15. cap. 23.
• h 1.280

  Eò quòd earū Scripturarum accu••ta origonon clarait patribus. In his autem A∣pocrypbis etsi in∣uenitur aliqua veritas, tamen propter multa falsa nulla est canonica authoritas. Hier. in Tit. c. ••.
• i 1.281

  Chrysost. Hons. in Matth. 1.
• k 1.282

  Antiq. lib. 1. cap. 2.
• l 1.283

  Plin. lib.7. cap.56.
• m 1.284

  Not. in Eu∣seb. Chron. pag. 244. Frag. Graec. ex lib. 1. Enoch.
• n 1.285

  Tertull. de ldololat.
• * 1.286

  This fable a∣rose of the false interpre∣tation of Moses words. Gen.6. 12. The sonnes of God, &c.
• * 1.287

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• o 1.288

  Inseph. Antiq. lib. 1. Iustin. Ter∣tull. Athenag. Cyprian. La∣ctantius, Euseb. Hugo de S.Vic. Strabus, Bur∣gensis, Sulpitius Seuer. sac. hist. lib. 1. This fable of Angels, &c. the Saracens also retaine. see lib. 3. cap.5.
• p 1.289

  Iob 1.6. and 38.7.
• q 1.290

  Ephes. 2.3.
• r 1.291

  Iob. 8.44.
• s 1.292

  Prou.7.26.
• * 1.293

  Sheldon in his Motiues ob∣serueth these marriages to be a great meane for propagating Poperie.
• t 1.294

  Nehem. 13.24.
• u 1.295

  Gibbins in Genes.
• x 1.296

  De Ciuit. Dei. lib.15. cap. 9.
• y 1.297

  Giral. Camb. Hector. Boct. Camden Brit.
• z 1.298

  Mappe of Virginia.
• * 1.299

  Pigasetta.
• a 1.300

  Ol••uer Noort. and Sebastian de Weert.
• b 1.301

  I••l. Capitol. Herodianus.
• c 1.302

  Plin. lib.7. cap.16.
• d 1.303

  Horat. Carm.
• c 1.304

  Orig. bom. in Genes.2.
• f 1.305

  Hugo de Arca Noae, lib. 1.
• g 1.306

  Tremel. & Iunins.
• h 1.307

  Beccesel. An∣tiq. Antuerp.
• i 1.308

  Rom. 8. 20.
• k 1.309

  De Fab. Mundi.
• l 1.310

  Euseb. Chron. Grac. Scasig. lib 1 & de Prae∣par. lib. 9.
• a 1.311

  Genes. 8.1.
• b 1.312

  Hos. 2. 21. 22.
• * 1.313

  Perer. in Genes. lib. 13.
• c 1.314

  An. Mund. 1656. the Floud.
• d 1.315

  After the Sept. 2242. and after the most ancient copies 2262. Scalig.
• e 1.316

  De Ciu. Dei. lib. 15. cap. 11. & dein. ad 13.
• * 1.317

  Iunius. Broughton.
• f 1.318

  Luke 3. 36.
• g 1.319

  B••za annot. Luc. 3.
• h 1.320

  G••t. Bec. In∣doicytbica. pag. 473.
• * 1.321

  M.Paul.Ven
• i 1.322

  Genes. 11. 2.
• k 1.323

  Tremel. & Inn. Annot.
• l 1.324

  Cartwrights Trauels.
• * 1.325

  The Persian King.
• m 1.326

  In Chron. Graec. Eusebij & praeparat. E∣uang. lib. 9. cap. 4.
• n 1.327

  Genes. 8. ••0.
• o 1.328

  Gibbins in Gènes. 9. Cic. dc ••inilib. 2.
• * 1.329

  Vt sit pecn∣dum anim a qua∣litativa, homi••num vero substantiua. Aquin. Sanguis vchicu∣culum animae Aristot. de Gen. animal. lib. 3.
• p 1.330

  Gregor. Maz••∣nios homil. 8. in Ezech. Melanc. Comest.
• * 1.331

  Rabbini tres Iridis colores referunt ad tres Patriarchas: si∣cut & Christia∣in quatuor colores, ad 4.ele∣menta. Gib.
• q 1.332

  Iris Thau∣mant. filia.
• r 1.333

  Alcuinum et Chrysoft. accusat Percrius huius opin. l. 14. in Gt.
• s 1.334

  lunius & alij. Pererius contra lib. 15. in Gen.
• * 1.335

  Gen. 10.21.
• t 1.336

  Genes. 9.19.
• u 1.337

  Broughtons Concent.
• x 1.338

  Ioseph. Ant. l. 1. Trem. & Iun. An.
• y 1.339

  Camd.Brit.
• z 1.340

  Magog Mas∣sagetae & Getae.
• y 1.341

  lib. 5. ca 1.
• z 1.342

  Sabtha Sta∣beisuper sinum Persie. & Mes∣sabathae ex ijs oriundi. Arias Montanus.
• * 1.343

  Pererius, Op∣merus, and o∣ther Commē∣ters on Genes. and Chrono∣logians, haue done somwhat in this argu∣ment, which yet as in many we see much probabilitie, so very much is exceeding doubtfull of that they say.
• y 1.344

  Retione & oratione diffe∣runt bomines à bestijs.
• z 1.345

  Genes.•• 1. 2, 3
• a 1.346

  Ant.li. 1. ca. 4.
• b 1.347

  Genes. 11. 9.
• c 1.348

  Herodot. li. 2.
• d 1.349

  Relat. Regn. Mogor. loan. Orani.
• e 1.350

  Indoscyth.
• * 1.351

  Orig. in Num. 11. Hier in So∣phon.ca. 3. Chrys. in Gen, 30. Aug de Ciuit. Dei li. 16. ca. 11 &c.
• * 1.352

  See Broughton on that argu∣ment. Genebrard. Chron. Gen. 10. 21.
• a 1.353

  Augustin. Hierom. Arrzobius. Epiphan. Broughton &c.
• b 1.354

  Excerpta bar∣baro-Latina a∣pud los. Scalig. Eusebium
• c 1.355

  Gibbins in Gen. 11.
• d 1.356

  See Wolfgang. Laz. de m••g∣gentium, lib. 3. Beat. Rhenanus, R. Verstegans Ant.q.
• * 1.357

  The olde French and our old Eng∣lish are very like; both (in their original) Dutch.
• e 1.358

  F. Magellanes
• f 1.359

  F. Drake. T. Cauend ••sh••.
• g 1.360

  Oliuer Noort.
• h 1.361

  A. Maginus Geog.
• i 1.362

  Mercat. Tab. Vniuersal.
• k 1.363

  Iesuitarum Epistole. Thus did Fr. K••uier, and the rest of them.
• l 1.364

  Lege Ortelii Aevi ••teris descrip. & Ma∣ris pacifici.
• m 1.365

  P. Bellonii obseru. l. 2. c. 16.
• n 1.366

  Barr. dec. 1. l. 1. Asia Osorius de Reb. Ema. l. 1. Maffus, l. I. Hist. Ind. Dam.•• Goes de mor. Aethiopum. Got. Arthus Hist. India.
• o 1.367

  Comple∣ment of the Art of Nau.
• * 1.368

  P. Merula.
• p 1.369

  A Maginus, 〈7 letters〉〈7 letters〉 At∣••••••••r. Iud. •••••••••••• Abr. Ortel. & alij.
• a 1.370

  Plin. l. 5. c.12.
• b 1.371

  Strab. l.16.
• c 1.372

  Ptol. Geograe. l.5.c.20.
• d 1.373

  Gen.10.9.
• e 1.374

  Saturnes filius Coeli, cui sub••∣ic••t virilia.
• f 1.375

  Iosh.24.2.
• g 1.376

  Philo de Antiq. Method. Reuel.
• h 1.377

  The buil∣ding of Babel was An. Mund. 1757. and A∣braham was born An. 1948.
• i 1.378

  Chronic. be∣fore the Bible.
• * 1.379

  Gen.10.9.
• k 1.380

  Ar. Montanus. Melanctbon Chron. Gramay. Asia.
• l 1.381

  Ps.78.51.
• m 1.382

  Chron. Gr. Edit. Scal. pag. 9. & 13.
• n 1.383

  Bed. Chronic.
• o 1.384

  Epiphan. can. her. l.1. in initio.
• p 1.385

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• q 1.386

  Wisedome ca. 14.14.
• r 1.387

  Polid. lib. 1. dt inuentorio.
• s 1.388

  Lactant. li. 4. ca. 28.
• t 1.389

  Omnia idola ex mortuorum errore creuerūt. Hier. in Hos. 2.
• * 1.390

  Lib. 2. c. 14.
• u 1.391

  Bullinger de orig. erroris li. 1. ca. 9.
• x 1.392

  Plin. l. 34. c. 4.
• * 1.393

  De Nat. D. l. 2.
• y 1.394

  Ambros. in e∣pist. ad Roman. cap. 1.
• * 1.395

  Some think, and with pro∣bable coniect∣ture, that Belus was Nimrod.
• z 1.396

  Lyra. in Sap. 14. Petr. Comest. Hist. c. 40.
• * 1.397

  Cyril. l. 3. cont. Iulian.
• a 1.398

  Tertal. de idol.
• b 1.399

  Oenomaus out of ••••esiod affi•••• ••th the number of Gods in the world to be 30000: which number he saith was then much encrea∣sed. Euseb. de preparat. l. 5. c. 15.
• c 1.400

  O cf. l. 2. c. 2, 3.
• d 1.401

  Polyhist in Eus. Chron.
• e 1.402

  Tatianus apud Scalig.
• f 1.403

  Fragmenta hec e•• •••••• in Chron. gr. Euseb. l. I. per Scalig.
• * 1.404

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.405

  Libr.16.
• * 1.406

  Politic.l.3.t.••
• * 1.407

  ••••••••••, a furlong is six hundred foot
• a 1.408

  Arege Syro. Diod.
• b 1.409

  Beros.fragm. apud Ioseph. contra Appian. lib. 1.
• c 1.410

  Dan. 4.27.
• d 1.411

  Pseudo Beros.lib. 5.
• e 1.412

  Nec designa∣tam vrbem sun∣dauit. lib. 4.
• f 1.413

  Fundamenta designata Baby∣loniae, oppidi magis quamvr∣bis, crexit.
• i 1.414

  Strab.lib. 15.
• k 1.415

  Metasthenes Anny.
• l 1.416

  2.Kings 19.9.
• m 1.417

  Arrian de rebus gestis A∣lexand.lib.3.
• n 1.418

  Ar.lib.7.
• o 1.419

  Verst••ga•• Antiq.
• p 1.420

  Dom Nig. Asia Com. 4.
• p 1.421

  Dom Nig. Asia Com. 4.
• r 1.422

  R.••itche.Hak. Voy.to.3.
• s 1.423

  Hero.lib.2.
• t 1.424

  Plinn et. hist. lib.18.ca.17.
• u 1.425

  Ammian.l.23
• * 1.426

  Philost. de ••i∣ta Apol.lib. I. cap 18.
• a 1.427

  Dio. Sic.l. 3. cap. 8.
• b 1.428

  Dij Consul∣tores.
• b 1.429

  Eight mo∣neths toge∣ther, Master Eldred. Hak. Voy. tom 2.
• c 1.430

  Philost••at. de vita Apol.lib. 1.
• d 1.431

  Ph. Morn. de Verit. C.R.
• e 1.432

  Euseb. de prae∣yar. Eu.l. 6.c.8.
• f 1.433

  Euseb. de prae∣yar.lib.9. cap. 4.
• h 1.434

  Ammian.l. 23. Plutar defacie in orbe Lunae.
• i 1.435

  Alex. ab A∣lexand.l. 6. 26.
• k 1.436

  Coelius l. 8.c. 1.
• l 1.437

  Athen.lib. 14. cap.17.
• m 1.438

  Bar. 6.42.
• n 1.439

  Hero. Clio. Strabo. lib 16. mentioneth the same.
• o 1.440

  Ier. 19.5. Icrem. 32. 1. Reg. 18. & 16. 2. Reg. 23. & 10. Ose. 2.Es. 46.
• p 1.441

  Rib. in Hos.2.
• * 1.442

  Inler 32.
• * 1.443

  Nic. Strar. in Iudic.
• * 1.444

  On those words of Virgil. 〈◊〉〈◊〉, nicro pateram, quam Belus & omnes à Beln sol••••, &c. Aeneid.1.
• q 1.445

  ••. King.23.11
• r 1.446

  Aug.tom.4.quaest.lib.7.16.
• f 1.447

  Scalig. Can.Isagog. lib 3. pag 314.
• t 1.448

  Od. Drayton. Polyolb.
• * 1.449

  Quaest. 16.
• u 1.450

  Ra.in Gloss∣ordin.
• x 1.451

  Lyra.in 4. Reg.17.
• y 1.452

  Wolph.in a. Reg.17.
• z 1.453

  Whitak. de Scrip. quaest.1.cap.9.
• * 1.454

  Bel. de verbe Dci lib. I. cap. 9.
• a 1.455

  Metamorph. 4. & 10.
• b 1.456

  Solinus c.18.
• c 1.457

  Duint.Curt.lib.5.
• d 1.458

  Coe'ius Rhod. lib.8. cap.11.
• a 1.459

  Chap. 10.
• b 1.460

  Scaliger. Can. Mag. lib. a. & 3.
• c 1.461

  The Chalde∣an Dynastie.
• d 1.462

  The Arabi∣an Dynastie.
• e 1.463

  The Affyrian Dynastie. Moses, Gen. 14.1 speaketh of Amraphel King of Shinar, that is, of these parts of Baby∣lonia, as his companions reigned not farre hence.
• f 1.464

  The Median Dynastie.
• g 1.465

  The Persian Dynastie
• h 1.466

  The Mace∣donian Dyna∣stie.
• i 1.467

  Oros. lib. 1. cap. 19.
• k 1.468

  2. Reg. 17. 24.
• * 1.469

  Called Me∣rodach.
• l 1.470

  The second Persian Dy∣nastie.
• m 1.471

  Lib. 3. cap. 1.
• n 1.472

  Coeïus R lb. 13. cap. 29.
• o 1.473

  Diodor. Sic. lib. 3. cap. 7.
• * 1.474

  Iustin. lib. 1. Orosius lib. 2. c. 2.
• p 1.475

  Some thinke t•••• s Belesus to bee Din••el, whom the Ba∣bylonian King called Bele∣sh zzar. Bi•••• h ins Concent.
• q 1.476

  Phrygio. Carion. lib. 2.
• r 1.477

  Euseb, Chron. per Scalig.
• s 1.478

  Strabo lib. 14.
• t 1.479

  1. Cor. 15.32.
• u 1.480

  Herod. lib. 2.
• * 1.481

  Sc.canon.••.3.
• y 1.482

  Berosus apud Iosephum contra App.libr.1. Caluisius.
• z 1.483

  Animaduers. in Eusebium pag 85.
• * 1.484

  Ioseph. Antiq. lib. 1S.ca.12.
• * 1.485

  Seleucia was built by Seleu∣cus Nicator on a channel dig∣ged out of Eu∣phrates into Tigris. Plin.lib.6.ca.26.
• a 1.486

  Pausanias Arcad. lib.8.
• b 1.487

  Hieron in Es.13.
• c 1.488

  Scal. animad∣versan Euseb. pag.126.
• d 1.489

  Act.&Mon. ex M.S. Caricus.
• e 1.490

  I.di Bar. As.dec.1. lib.1.
• f 1.491

  Scal.can.Isa.lib.2.& 3.
• g 1.492

  Lidyat Em. Tem.
• * 1.493

  Lib.3.ca••.2.
• h 1.494

  Loys le Roy. libr.8. Knolls T.H.pag.113. M Polo Ven. Haiton Armen.
• i 1.495

  Decad.As.li.2.
• k 1.496

  Rich.contra Alcoran.ca.13.
• l 1.497

  M.Po.lib.t, ca. 7.
• * 1.498

  Cap. 8.
• m 1.499

  V••later.ls.11.
• n 1.500

  Alex.ab Alex∣and.gen.dier.lib. 4.cap.8.
• o 1.501

  Lib.2.cap.24
• p 1.502

  Cartweight.
• q 1.503

  Curio Sar. Eist.lib.1.
• r 1.504

  Maginus.
• s 1.505

  Assyrias Latio maculauit lan∣guine Cari as: saith Lucan.
• t 1.506

  Cartwright.
• a 1.507

  Libr.6.cap.I.
• b 1.508

  Ion •••• 3.3.
• c 1.509

  Doctor King on Ionas Lect.2.
• * 1.510

  Genes. 10.11.
• d 1.511

  Annius vpon Eeros.
• e 1.512

  Diod, Sic. i. 3. c. 1.
• f 1.513

  Aelian. vat. bist. l. 7. c. 1.
• g 1.514

  Wolpb. in 2. Reg. 19.
• h 1.515

  Luc. in lone Tragoedo.
• i 1.516

  Metam. 4.
• k 1.517

  Saturnal. l. 1. 23.
• l 1.518

  Gramay. As. Sigon. in Sulpit.
• m 1.519

  Nab. 2. 6.
• n 1.520

  ••arothaeus in his Synopsi af∣firmeth, that by an Earth∣quake the lake which compas∣sed the Citie drowned it, and •••• fire con∣sumed the vp∣per part there∣of.
• o 1.521

  G. Bo. Ben. part. 1. lib. 2.
• p 1.522

  M. Paul. l. 1. c. 6.
• q 1.523

  Magin. Geogr.
• r 1.524

  l. Boem. l. 1.
• a 1.525

  G. Post. Bar. Syr. descrip. Broc. descrip. Ter. san.
• b 1.526

  Lib. 5. c. 15.
• c 1.527

  Lucian. de D•• a Syria.
• d 1.528

  Lib. 16.
• e 1.529

  Lib. 5. c. 23.
• f 1.530

  Gilh•• Cognat. in Annot.
• * 1.531

  Euseb de praep. l. 8. c. 5.
• * 1.532

  De conso' at. ad Ap.
• h 1.533

  Cartwright.
• i 1.534

  S••zomen. l. 5 18. Niceph. l. 10. c. 18. Euogr. l. 1. c. 16. Strab. l. 16.
• k 1.535

  Ov. Metam. l. 1
• l 1.536

  Ter. in Euni∣cho.
• m 1.537

  Nic.l.16.23, & 17.14.
• n 1.538

  Strab.l.16.
• o 1.539

  Eus de lau∣dib.constantini.
• p 1.540

  Tacit.l.2.bist.
• a 1.541

  Val.Max.l.4.c.1.
• b 1.542

  2.Mac.3.
• c 1.543

  Dan.2.
• d 1.544

  Dan.724.
• e 1.545

  Trem.Iun. in Dan. D.Downam of Antichrist. D.Willet on Dan.4.c.7.
• f 1.546

  Calu••s.
• g 1.547

  Atb.l.5.c.4.
• h 1.548

  Mel.Canus, loc.l.2.C..11
• i 1.549

  Bel de ver. L.I.C 15.
• k 1.550

  Gen 14.16.
• l 1.551

  2.Macc. 15.39
• m 1.552

  Conc. Tri∣dent.
• n 1.553

  Iustin.1..33.
• o 1.554

  Supra tap.12
• p 1.555

  l.3.c.2.
• q 1.556

  Lib.6.c.6.
• r 1.557

  Es.7.8
• s 1.558

  Hier Com.in Ezec.l.8.
• t 1.559

  Chytr. Oilo∣mastic.
• u 1.560

  Wolphij com. i.l2.Ke.16.
• x 1.561

  x l.3.
• y 1.562

  Ch. Adrichom. ••beatrum Ter∣rae sanct. Ty••bell. Sanst. libr.17. Herold con∣tin.6.
• a 1.563

  2.Cor.10.5.
• b 1.564

  Acts 11.20.
• c 1.565

  Giv.Bo.Ben••,
• a 1.566

  Euseb. de praep. Euang.lib. 1.ca,6. & 7.
• b 1.567

  Iupiter Ar••trius.
• c 1.568

  Trem. & Ius.
• * 1.569

  Petr.Mart.Comm.in 1.Sa.7.
• * 1.570

  Ci. de Natur. deor.lib.3. So Chytraeus, & before him, Eusebius and Plxutm in Mer∣cator.
• d 1.571

  Lu••.Dea Syr. cum annotat. Gilberti Cognat.
• e 1.572

  1.Reg., 11.5.
• f 1.573

  Iud.2.13.
• g 1.574

  Chytrays O. nomast.
• h 1.575

  Anno mundi. 2933. & d.
• i 1.576

  Iof.contr. Ap. libr..1.
• k 1.577

  Her.libr.4.
• l 1.578

  Ioseph. de bel. Iu libr.2.ra 9. Pli.5.19.&.36 26. Strabo 16.
• m 1.579

  Euseb.de laudib.constant. orat.& de Prep. lib.4.ca.7.
• n 1.580

  Aug.de Ciui. Dei lib.4.ca.10.
• o 1.581

  Libr.2.ca.8.
• p 1.582

  〈…〉〈…〉
• q 1.583

  〈…〉〈…〉
• r 1.584

  Strabo.lib.1•• P••n.li.5.ca.12.
• s 1.585

  Iud.16.23.1.Sam.5.2.
• t 1.586

  Comm.Petr. Mart. in Ind.16
• u 1.587

  Cic de Natur. deor. lib.3.
• x 1.588

  Petr.Mart. com.in 1.Sam.5
• y 1.589

  Tremel. an∣not.in Iud.15. 23.
• y 1.590

  Drul.Quaest. beb.lib.1.q.82.
• z 1.591

  Ribera in Hos.2.
• a 1.592

  Metam.lib.4.
• b 1.593

  Luc dea syr.
• c 1.594

  Plin.li.5.c.25
• d 1.595

  Athen.l.8.c.6
• e 1.596

  Diodo.Sic.li.3.ca.2.
• f 1.597

  Niceph.lib.1.ca.9.
• g 1.598

  Pet.Mart. in 2.Reg.1.
• h 1.599

  D.Chytr.on••mast.
• i 1.600

  2.Reg.1.2.
• k 1.601

  Matt.10.25.
• l 1.602

  Deut.13.2.
• m 1.603

  Lipsij vir go Halensis &c.
• n 1.604

  Historia Lau∣retana Turselini.
• o 1.605

  Matt.12.39
• * 1.606

  Matt.24.24.
• q 1.607

  Herod. Terpsic.
• r 1.608

  Animad. in E••seb. chron. pag.103. & d. ad 113.
• s 1.609

  Can. Isagog.l.2.
• t 1.610

  P.Mela.l.1. c.11.Plin.l.5. c.13.
• a 1.611

  Brocard. de∣script. Terrae sanc••iae, Magmud Geog••.
• b 1.612

  Gen.13.10.
• c 1.613

  Ez.16.49.
• d 1.614

  Es.1.10.
• e 1.615

  Pro.1.32.
• * 1.616

  Iude, v.7.
• f 1.617

  2.Pet.2.6.
• g 1.618

  Iordan run∣neth into the Dead Sea, and there stayeth without issue to the Ocean.
• h 1.619

  Ioseph.de bel. Iud.l.5.c.5. Cornel.Tacit. bi••.lib.5. These two describe it at large. Also Strabo, lib.16. Plin.lib 5.c.16. besides the moderne and elder Christi∣ans. Ptolo••ey placeth the middest there∣of in 66.50. & 31 10. l.7.c.16.
• * 1.620

  Gen.14.10.
• i 1.621

  L.Vert.l.1. c.9.
• k 1.622

  Gen.36.
• l 1.623

  Ios. Antiq.13. 17.
• m 1.624

  1. Sam.15.
• n 1.625

  Iob.2.11.
• o 1.626

  Moabltes & Madianites.
• p 1.627

  Arias Mon∣tanus.
• q 1.628

  Apoc.2.14.
• r 1.629

  Abrahams children by K••urah were authors of the Nations called Filij orientis, the children of the East, which inhabited the parts of Arabia betweene the Moabites, Am∣monites, and the Persians & Chaldaeans, from Mesopo∣tamia to the Persian gulfe. Ar.Mont.Ch••∣n••••n.
• s 1.630

  Iud.7.20.
• t 1.631

  K••g3.27.
• u 1.632

  Deut.23.3.
• x 1.633

  The Ammo∣nites succee∣ded the gyants called Zam∣zummias, Deut.2.20.
• y 1.634

  Iud.11.5.
• z 1.635

  1. Sam.11.
• a 1.636

  P Mart. in 2.Reg.2. Vatab. in Leu. 18.
• b 1.637

  Lyra in Leu. 18.
• c 1.638

  A••et in Act. c.7. ex P. Fag. resert l.White.
• d 1.639

  P. Mart. in 2. Reg.2. Chytr. O••omast.
• e 1.640

  Ier.7.31,32.
• f 1.641

  Gen. 10.15.
• g 1.642

  Antiq Iudaic. l 3.c.7.
• h 1.643

  Exposit.ep.ad Rom.••nchoat.
• i 1.644

  Pseudo Phile. de Ant. Bib.
• k 1.645

  Iud. 4.2.
• l 1.646

  2.Sam.5.7.
• m 1.647

  Nebe.7.60.