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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A95658	A voyage to East-India. Wherein some things are taken notice of in our passage thither, but many more in our abode there, within that rich and most spacious empire of the Great Mogol. Mix't with some parallel observations and inferences upon the storie, to profit as well as delight the reader. / Observed by Edward Terry minister of the Word (then student of Christ-Church in Oxford, and chaplain to the Right Honorable Sr. Thomas Row Knight, Lord Ambassadour to the great Mogol) now rector of the church at Greenford, in the county of Middlesex.	Terry, Edward, 1590-1660.	1655 (1655)	Wing T782; Thomason E1614_1; ESTC R234725	261,003	580

all this contented him not for never any seemed to be more weary of ill usage than he was of Courtesies none ever more desirous to return home to his Countrey than he For when he had learned a little of our Language he would daily lye upon the ground and cry very often thus in broken English Cooree home goe Souldania goe home goe And not long after when he had his desire and was returned home he had no sooner set footing on his own shore but presently he threw away his Clothes his Linnen with all other Covering and got his sheeps skins upon his back guts about his neck and such a perfum'd Cap as before we named upon his head by whom that Proverb mentioned 2 Pet. 2. 22. was literally fulfill'd Canis ad vomitum The dogge is return'd to his vomit and th● swine to his wallowing in the mire From all which wee may draw this Conclusion that a continued Custome may make many things that seem strange and loathsom to some even naturall to others and that the most brutish life may seem civill and best to a most brutish man and he thus pleading for it Custome the Nurse of Nature oft is prov'd Like Nurses than the Mother more belov'd Thus Bestiall crimes men by their wont excuse And love not what is good but what they use So Plutarch's Gryllus argues turn'd a Swine Against the Lawes that Wit and Arts refine Affirmes that man too curiously nice Bought his poor Reason at too dear a price Since all his actions limited must bee By measur'd Rules when beasts have liberty And unconfin'd on Natures Common feed No Lawyer no Physician Taylor need Clothes are but marks of shame med●cines but show Diseases and we Lawes to Quarrells owe Cookes are the Instruments of Luxury Painters of Lust Builders of Vanity Let all then live as Nature them produc'd And frame their maners as they have bin us'd 'T is most strange that a Creature who hath any thing of Reason in him should thus degenerate thus plead or thus doe but it is most true in these as of millions more of brutish Heathens in the world who live as if they had nothing at all of man left in them For man the worst of brutes when chang'd to Beast Counts to be civiliz'd to be opprest And as he tames Hawks makes Lions mild By Education so himself growes wild After this fellow was returned it made the Natives most shie of us when we arrived there for though they would come about us in great Companies when we were new come thither yet three or four dayes before they conceiv'd we would depart thence there was not one of them to be seen fearing belike we would have dealt with some more of them as formerly we had done with Cooree But it had been well if he had not seen England for as he discovered nothing to us so certainly when he came home he told his Country-men having doubtless observed so much here that Brass was but a base and cheap commoditie in England and happily we had so well stored them with that metall before that we had never after such a free Exchange of our Brass and Iron for their Cattell It was here that I asked Cooree who was their God he lifting up his hands answered thus in his bad English England God great God Souldania n● God Now if any one desire to know under whose Command these Brutes live or whether they have any Superiority Subordination amongst themselves or whether they live with their females in common with many other questions that might be put I am not able to satisfie them But this I look upon as a great happiness not to be born one of them and as great nay a far greater misery to fall from the loyns of Civill Christian Parents and after to degenerate into all brutishness as very many doe qui Gentes agunt sub nomine Christianorum the thing which Tertullian did most sadly bewail in many of his time who did act Atheism under the Name of Christianity and did even shame Religion by their light and loose professing of it When Anacharsis the Philosopher was sometime upbraided with this that he was a Scythian by birth he presently returned this quick and smart answer unto him that cast that in his teeth Mihi quidem Patria est dedecus tu autem Patriae my Country indeed is some disparagement to me but thou art a disgrace to thy Country as there be many thousands more beside who are very burdens to the good Places that give them Brea●h Bread Alas Turkie and Barbary and these Africans with many millions more in that part of the world in America and in Asia I and in Europe too would wring their hands into peeces if they were truly sensible of their condition because they know so little And so shall infinite numbers more one day born in the visible Church of God in the valley of visions Es 22. 1. have their very hearts broken into shivers because they knew so much or might have known so much and have known and done so little for without all doubt the day will one day come when they who have sinned against the strongest means of Grace and Salvation shall feel the heaviest miserie when their means to know God in his will revealed in his Word shall be put in one Balance and their improvement of this means by their Practice in the other and if there have not bin some good proportion betwixt these two manifested in their lives what hath been wanting in their Practice shall be made up in their Punishment But I would not here more digress I have one thing more which accidentally relates to this place and then I will leave it In the year 1614. ten English men having received the sentence of death for their severall crimes at the Sessions house in the old-Baily at London had their Execution respited by the intreaty of the East-India Merchants upon condition that they should be all banished to this place to the end if they could find any peaceable abode there they might discover something advantagious to their trade And this was accordingly done But two of them when they came thither were taken thence and carried on the voyage One whose sirname was Duffield by Sir Thomas Row that year sent Ambassadour to the Great Mogol that fellow thus redeemed from a most sad Banishment was afterward brought back again into England by that noble Gentleman and here being intrusted by him stole some of his Plate and ran away another was carried on the Voyage likewise but what became of him afterward I know not So that there remained eight which were there left with some Ammunition and victual with a small ●oat to carry them to and from a very little un●●habited Island lying in the very mouth of that Bay a place for their retreat and safety from the Natives on the Main The Island called Pen-guin Island

any mixt company and many of the Gentiles not eat with one another And this hath been an ancient custom among Heathens It is said Gen. 43. 32. that the Egyptians might not eat bread with the Hebrews for that was an abomination to the Egyptians for this very reason it was that the women of Samaria spake thus unto our blessed Saviour John 4. 9. how is it that thou being a Jew askest water of me which am a woman of Samaria for the Jews have no dealings with the Samaritanes But without doubt that forbearance or shy-ness to eat one man with another can fetch no ground either from religion or reason if it could Peter would never have eaten with the Gentiles Gal. 12. Nor our blessed Saviour with Publicans sinners at which the Scribes Pharisees take very much exception Marc. 2. 16. No man as a man is to be accounted common or unclean Act. 10. 28. and a man shall do much better who eats and drinks with a sober Heathen than to keep company with a debaucht drunken sensual man though he call himself a Christian eating and drinking with him such things as please him by being his companion in his Riot and excesse For those Persees further they believe that there is but one God who made all things and hath a Soveraign power over all They talk much of Lucifer and of other evil Spirits but they say that those and all Devils besides are kept so under and in awe by two good Angels that have power over them as that they cannot hurt or do the least mischief without their leave and licence As many of the Hindoos ascribe to much unto water as before so these to fire and the reason of it is this because they have had this tradition from many ages generations past that their great Law-giver whom they call Zertoost was rapt up into Heaven and there had fire delivered unto him which he brought down thence and he ever after commanded his followers to worship it and so they do and further they love any thing that resembles fire as the Sun and Moon and therefore when they pray in the day time they look towards the sun and so towards the Moon in their night-devotions and from that so over-high esteem they have of fire they keep fires continually burning in their Eggarees or Temples in Lamps fed with Oyl which are alwayes attended by their Priests and they talk of many of these which have burned without extinguishment from many foregoing generations And by the way that wilde and mad phansie of theirs that their Zertoost did fetch fire from Heaven is as certainly true as that ancient fiction and fable of Prometheus that he did steal fire thence But to proceed their Priests they call Daroos or Harboods above both which they have a Chief or High Priest they call the Destoor who not often appears openly but when he doth he meets with much reverence and respect given unto him by the common people and so do those other Church-men which are his inferiours unto all which they allow free maintenance for their more comfortable subsistance Those Church-men by their Law are commanded to dwell near and to abide much in their Eggar●●s or Temples to give advice or direction unto any that shall repair unto them for it They observe divers Feasts and immediately after each of them a Fast follows That living sensible Creature which they first behold every morning that is good serviceable is to them as they say a remembrancer all the day after to draw up their thoughts in thanks-giving unto Almighty God who hath made such good Creatures for mans use and service There are good things as I have been informed in that book of their Religion delivered them in precepts which their Law-giver hath left unto them for the direction of their lives As first To have shame and fear ever present with them which will restrain and keep them from the committing of many evils Secondly when they undertake any thing seriously to consider whither it be good or bad commanded or forbidden them Thirdly To keep-their hearts and eyes from coveting any thing that is anothers and their hands from hurting any Fourthly To have a care alwayes to speak the truth Fifthly To be known onely in their own businesses and not to enquire into and to busie themselves in other mens matters All which are good moral precepts but they have another which mars and spoils all the rest and that is upon the greatest penalties they can be threatned withall Sixthly Not to entertain or believe any other Law besides that which was delivered unto them by their Law-giver This people take but one wife which hath liberty as the wives of the Hindoos to go abroad They never resolve to take Wives or Husbands without the advice of their Church-men and when they come to be married they stand some distance one from the other there being two Church-men present on in the behalf of the Man and in behalf of the Woman the other The first of these asks the Woman whither or no she will have that man to be her Husband and the other asks the Man whither or no he will have that Woman to be his Wife and they both consenting the Priests bring them together and join their hands praying that they may live in unity and love together and then both those Church-men scatter Rice upon the married couple intreating God to make them fruitfull in sending them many Sons and Daughters that they may multiply as much as that seed doth in the ears that bear it And so the Ceremony being thus performed which is about the time of midnight the whole company depart leaving the married couple together At the birth of every Childe they immediately send for the Daroo or Church-man who comes to the parties house and there being certainly enform'd of the exact time of the child-birth first undertakes to calculate its Nativity and to speak something of it by way of prediction after which he confers with the Parents about a name whereby it shall be called which when they have agreed upon the Mother in the presence of the company there assembled gives it that name And now lastly touching the Burials of that people they incircle pieces of ground with a round Wall that is of a good height set apart for that purpose These burying places stand remote from houses roade wayes the ground within them is made smooth or else paved on the bottom in the middest whereof they have a round pit made deep like a draw well The bodies of their dead both men women and children are carried to those places upon a Beer made of slight round Iron bars for they will not have dead bodies touch any wood least they should defile it because that is fewel for their adored fire and thus brought thither are laid round about near the inside of that Wall upon the ground or pavements Covered with a thin

unto me and I never went abroad amongst that people but those that met me upon this consideration that I was a Padrae for so they call'd me a Father or Minister they would manifest in their behaviour towards me much esteem unto me But for the Jesuits there There was one of that order in Goa a City of the Portugals lying in the skirts of India of very much fame and renown called Jeronymo Xauere sent for by Achabar Sha the late Kings Father in the year 1596. to argue before him the doctrine of Christianity there being alwaies present a Moolaa or Mahometan Priest and a third person who followed no precise rule but what the light of nature meerly led him to and these two were to object what they could against his reasoning The Jesuit in the Mogols own language which was a great advantage to him began to speak first of the Creation and then of the fall of man in which the Mahometans agree with us Then he layd down divers grounds to bottom his reasonings on That man by Creation was made a most excellent Creature indued with the light of reason which no other sublunary Creature besides himself had then That man thus endued must have some rule or Law to walk by which he could not prescribe unto himself and therefore it must be given him from above That this Law was first given unto man from God and afterward confirmed by Prophets sent into the world in divers ages from God That this Law thus delivered must needs be one Law in all things agreeing in it self And so did not the Law of Mahomet That this thus delivered was most conformable to right reason And so was not the Law of Mahomet That man fall'n from God by Sin was not able to recover himself from that fall and therefore it was necessary that there should be one more than a man to do it for him and that that one could not be Mahomet That this one was Christ God as well as man God to satisfie the Mahometans themselves confessing that Christ was the breath of God and man to suffer death as he did That Christ the Son of God coming into the world about that great work of satisfying Gods anger against man for sin it was necessary that he should live a poor and laborious life here on Earth at which the Mahometans much stumble and not a life that was full of pomp and pleasure and delicacie That the Gospel of Christ and other holy Books of Scripture which the Christians retain and walk by contain nothing in them that is corrupt and depraved But there is very much to be found in their Alcaron which is so That the great worth and worthiness shining in the person of Christ was by far more excellent than any thing observable in Mahomet for they themselves confess that Christ lived without sin when Mahomet himself acknowledgeth that he had been a filthy person That the feigned and foolish and ridiculous miracles which they say were done by Mahomet were nothing comparable to the miracles done by Christ who as the Mahometans confess did greater miracles than ever were done before or since him That there was a great deal of difference in the manner of promulgating the Gospel of Christ into the world and the introducing of the Laws of Mahomet That Christ hath purchased Heaven for all that beleeve in him and that Hell is prepared for all others that do not rely on him and on him alone for Salvation There were many more particulars besides these which that Jeronymo Xaucere laid down before the Mogol to ground his arguments on which that King heard patiently at severall times during the space of one year and half but at last he sent him away back again to Goa honourably with some good gifts bestowed on him telling him as Felix did after he had reasoned before him that he would call for him again when he had a convenient time Acts 24. 25. Which time or season neither of them both ever found afterward These particulars which I have here inserted with many more I might have added to them upon all which that Jeronymo Xaucere enlarged himself before the Mogol in his arguings before him were given unto me in Latine by Francisco Corsi another Jesuit resident at that Court while I was there and long before that time And further I have been there told b● other people professing Christianity in that Empire that there was such a dispute there held and for my part do beleeve it For that Francisco Corsi he was a Florentine by birth aged about fifty years who if he were indeed what he seemed to be was a man of a severe life yet of a fair and an affable disposition He lived at that Court as an Agent for the Portugals and had not onely free access unto that King but also encouragement and help by gifts which he sometimes bestowed on him When this Jesuit came first to be acquainted with my Lord Ambassadour he told him that they were both by profession Christians though there was a vast difference betwixt them in their professing of it And as he should not go about to reconcile the Ambassadour to them So he told him that it would be labour in vain if he should attempt to reconcile him to us Onely he desired that there might be a fair correspondency betwixt them but no disputes And further his desire was that those wide differences 'twixt the Church of Rome and us might not be made there to appear that Christ might not seem by those differences to be divided amongst men professing Christianity which might be a very main obstacle and hinderance unto his great design and endeavour for which he was sent thither to convent people unto Christianity there Telling my Lord Ambassadour further that he should be ready to do for him all good offices of love and service there and so he was After his first acquaintance he visited us often usually once a week And as those of that society in other parts of the world are very great intelligencers so was he there knowing all news which was stirring and might be had which he communicated unto us And he would tell us many stories beside one of which if true is very remarkeable And it was thus there are a race of people in East India the men of which race have if he told us true their right legges extraordinary great and mishapen their left legges are like other mens Now he told us that they were the posterity of those who stamped St. Thomas the Apostle to death come thither to Preach the Gospel and that ever since the men of tha● race have and onely they of that Nation that great deformity upon them Some few people I have there seen of whom this story is told but whither that deformity be like Gehiza's leprosie hereditary and if so whither it fell upon that people upon the occasion before named I am yet to learn The

that their King is about to leave them to remove out of the Hive and be gone Strife and Division in Religion is a sad presage that either God hath or else is about to leave a People It is a principle in Nature that vis unita fortior Strength united receives more strength and Experience shews that Planks and Timber well joyned together make a Ship but disjoyned they cause shipwrack So connexion of Stones and other materialls make an House but dissipation of them a ruin So Agreement of Christians builds up the Church Dissention amongst them pulls it down To him that demanded why Sparta had no Walls the King thereof shewed Citizens well arm'd and unanimous unanimity in the profession of the truth of Religion would make it impregnable Division and subdivision are Tearmes that have their use in Arithmetick but they are dangerous to be heard of in Religion This way therefore and that judgment and the other opinion or perswasion can never repair but make more breaches still in the Church of Christ and I fear that much lesse than half an age will make the Church in this Nation most sadly to feel and to rue the truth hereof for as God is one so is his will one and his way one and oh how happie were it for Christians if they could get into keep in that way How many exhortations have we in the sacred book to peace and unitie live in peace and the God of peace shall be with you How are they reproved in scripture that walk disorderly or are unruly both Metaphors taken from Souldiers that have their severall stations assign'd them and if they break their rankes it is very dangerous Let the same mind be in you which was also in the Lord Jesus saith the Apostle not the like but the same not another but the same And the same Apostle sets a marke upon those which cause divisons And if they shall be called the Children of God who are makers of peace they must look out for another name who are the breakers and disturbers thereof in this Church wherein we live where the connivencie at some whose opinions were thought lesse dangerous hath been unhappily made Genus Generalissimū from whence all the errors that have been heard of late in this Nation have taken their rise for while liberty was given to some it was taken by others and from hence it is come to passe that all those Ancient heresies recorded by Irenaeus and Epiphanius and others which we hoped had been long since buried in forgetfulness have in these late times of liberty I say been raked up out of their corruption revived and with new faces and glosses put upon them presented to this Nation in Printed booksPunc● and have been preached by some and applauded by others and defended by more to the endangering of the very life and soul of Religion and the utter overthrow of true Godliness here amongst us It was well resolved by good and reverend Calvin ne decem quidem maria c. that it would not grieve him to sayle over ten Seas about a uniform draught in the profession of Religion Other particular men have wished and I believe most heartily that all these impertinent and unprofitable differences about uniformity in the profession of Religion which so much disturb the peace of the Church of Christ were buried in their Ashes Oh how many are led away with perverse disputings a people of uneven unquiet unpeaceable and untractable spirits quite fall'n off from their first Principles revolted and gone so wedded to their own opinion as that there is no reasoning with them for whatsoever can be said to the contrary they will be sure to hold their conclusions they being wiser in their own conceits than seven men that can render a reason And that great opinion they have of their own wisedome that love and likeing they have to their own false way makes them uncapable either of Counsel or cure they peremptorily refusing to return into the way of truth Many of these have abundance of error which proceeds from their own Pride and ignorance setled in their hearts as Solomon saith Pr. 22. 15. a child hath folly bound up in his heart and in regard that all reasonings and disputings in this case with them will do no good for we leave them still where we first found them it were very well for such and much better for the Church of God in this Nation if the Rod of Discipline and correction were long enough and smart enough to drive it thence Yet the greater part of these pretend conscience for what they do when indeed as before it is the Pride of their hearts the ignorance and darkness of their minds together with the perve●sness of their wills which carries them into and keepes them in errour For the conscience and will they are both lodged together in the same soul and therefore may be easily mistaken or taken one for the other as they have often been and still are by people of this Nation wherein we live whence it comes to passe by the righteous judgment of Almighty God that very many here amongst us in these later times have been given up their sin being part of their punishment to believe and to be led away with lies because they would not entertain the truth Now whereas the people in general of those remote parts honour and reverence a Church●an and for that very reason because he is so these before named men of corrupt minds cannot endure us who are the called and allowed minister and publishers of the truth of God and meerely for our office sake bestowing on us all termes of obliquie and scorn they can possibly invent esteeming us as that blessed Apostle St. Paul and other good men of his time were accounted by some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 4. 13. which properly signifieth filth or dirt scraped off mens shoes we are made saith the Apostle as the filth of the world and are the off-scouring of all things unto this day as if we were the very offall or filth of manking unworthy so much as to have being upon the face of the earth And whereas again the Mahometans and heathens give their Priests not only honour but cōfortable maintenance without all grudging there are very great numbers amongst us being very much led away by principles of worldly minded ness coveteousness cannot abide us for our maintenance sake not cōsidering how that they who preach the Gospel must live by the Gospel and that by Divine right we have an honourable maintenance allowed unto us by Almightie God as it is most cleere by many passages of the new Testament as well as the Old And by the Laws of the Land wherein we live we have as great a civil right to what we may challenge from the people for our livelihood as any that would deny it us hath either to his bread or shirt Yet this is contradicted

by many and the reason is because they do and will contradict it we have cause therefore to bless God for good Laws to direct and lead some as to constrain and bind others for there is no hope in this case to work Convictions upon many such as the Psalmist calls the beasts of the people who would defraud us if they could of all our just rights For doubtless if we were left wholy to their curtesie we might expect no more probably not so much from them as Micha gave his Levite Judg. 17. 10. ten Shekels of Slver by the year and a little clothing and victuals Now those Shekels were rated diversly some at fifteen pence others at twenty pence and the highest rate of them was two shillings and six pence the Shekel but which of these Micha gave his Chaplen I cannot tell neither can I say what our people in this Nation left to themselves would generally give their Minister by a voluntary gift But doubtless it would go very hard with many with most who if they were left altogether unto their peoples feeding would speed little better than a yong Welsh-man of the university of Oxford somtimes did and I am very certain that the relation is true who after he had gotten a lambe-skin upon his Shoulders being Bacheler of Arts presently went into the Countrey for preferments as he said and what he found was but four Pounds a year as he told me for reading prayers in a Church with liberty in the Belfary to teach a few Children out of which he was to provide himself of food and cloathing and all other necessaries I meeting him some half year after he told me how he sped and that it was but small but small I asked the poor man further how he did make a shift to live he told me that he had been sick of an Ague the greatest part of that time could take but little food and if it had not been so with him his preferment would have starved him And thus certainly would it be with many others if they were left for their livelihood meerly to mens curtesies Who think the bread of the Church sweet and therefore would eat it up all from us and leave us with their good will no part thereof and happily they may find or imagine it sweet in their mouths but in their stomacks it will proove hard of digestion Honey in the one Gravel in the other we leave these to God the righteous judge who complaines that he is rob'd and wrong'd in the injury done to us Mat. 3. 8. And will find a time to reckon with men for all these arrerages and therefore if repentance and restitution in this case when wrong hath been done and after-reformation prevent it not they will one day find enough mould in the grave and enough fire in Hell The Athenians as Valerius reports though they were Heathens yet when Phydias was to make for them the jmage of Minerva which Goddesse as they call'd her was in very high esteem amongst them and when that work-man told them that he would make it for them either in Marble or Ivory they heard him thus far but when he further advised them to have it made in Marble because that would be cheapest they presently commanded him silence and put him out of doores And if Heathens could not endure to entertain the thoughts of cheapness though but in the making of an Idoll let them of this Nation blush and have their faces covered with shame whosoever they be that love to serve God as they call it but to be at as little cost in that service as possibly they can as if they studied Jeroboams Politicks whose Policie eat up his Religion who after he had usurped his Kingdom did invent this taking snare to fasten the people unto him in giving them some seeming immunity in the profession of Religion telling them that it was too much for them to go to Jerusalem to sacrifice 1 King 12. 28. though they were commanded so to do by Almighty God and therefore he set up Calves one in Dan and the other in Bethel that they might stay at home and serve God better cheap with more ease and doubtlesse as they were perswaded with no less safety Again further for that people they do so highly prize those books in which their lawes are written that they know not how sufficiently to esteem and value them and therefore will not presume to touch them without much reverence What shall I say as to this unto very-very many of this Nation and such as have long lived under the Ministry of the word but having profited nothing by it know not how to put any valuation on it and therefore esteem it a trouble a burden rather then a blessing or benefit and consequently would be very well content so they might be freed from all charge to the publishers thereof if the whole book of God were served as that roll was written by Baruch from the mouth of Jeremiah the Prophet Jer. 36. Cut all in peaces and burnt in the fire Such as these will never be perswaded to follow that most excellent counsel which Solomon gives Prov. 23. 23. Buy the truth but sell it not Buy it of God by Prayer buy it of Books by reading buy it of Orthodox men by hearing buy it of other good Christians by conferring buy it over and over again you cannot over buy it Non Priamus tanti There is nothing in the world to be weighed against it to be compared with it But sell it not for a world Yet there are a great many dunghil men of the earth who with Aesops cock prefer a Barly Corne before the Pearle and therefore are most unwilling to part with a Penny for that most rich commodity It is strange further to consider as I observed before and is very true that Mahometans should never see their Alcoran though but a fardle of falshoods and fooleries or hear any part of it read without a shew of great attention affection and reverence and Heathens do so likewise at the hearing of their precepts and all of them give honour and maintenance which is comfortable and without grudging unto those that be their Teachers though they lead them quite out of the way and men dare to usurp the names of Christians and yet would be content I would not be uncharitable in this sad assertion would be content I say so they might be at no charge for hearing the truths of God If there were no book of God at all extant no Gospel no Minister to declare and publish it But the time will one day come when people if ever they return to a right knowledge of themselves who have manifested so much thrift in the profession of Religion shal rue and repent the time that ever they did so When they may desire to see one day more of the Son of man one day more of the Gospels which they so slighted