numbred ibid. How redeemed 121. 122 Flesh not eaten by the Banians 541 Flies worshipped 81. 136 Flies not to be remoued 192. Burning Flies 320. Iland of Flies 860. Flies troublesome 625 Floud the causes and circumstances 30. 33. Described 34. Memory thereof amongst the Syrians 66 67. In Peru 940 Florida Spanish Discoueries thereof 845. Slaughter of the French 846. Their Commodities and Cities ibid. Their Ciuill and Religious Rites 847. Diuinations common Barnes killing of the Harts and Crocodiles long life ibid. Sacrifice of their Children Fasts and Feasts 846. 847. Pamphilo Naruaes Expedition thither 846. Nunnes his wanderings there and obseruations of many people and their Rites 849 Adultery punished their Temples Funerals 851. Strange lightning there Calos his Sorceries Ingrams tales 852 Fogs in places farre North 781 Fountaine of a Pitchie substance 50 Fountaines of Bitumen Allum Salt 84. Of vnsearchable depth and wonder 92 Fountaine of Oyle continually running 395. Of Tarre ibid. Foxes dun white gray 621. With pissels of bone 786 Francia Noua 823. 824. 825 Francia Antarctica 861 Frankes Expedition to the Holy-land 214 Frankes who and why so called in the East 216. Their Exploits in Palaestina 217. Their Conquests 1042. 1043 Frankincense 228. Where it groweth ibid. Friday Sabboath 300. 301. How kept ibid. Frobishers Voyages 811. 812. seq Frogge of wonderfull greatnesse 210 Frog-worshippers 135. 136 Frost vide Ice No frozen Sea Fruit forbidden what it was 17. seq Fruits of Sodome 84. 85. Of Iudea 92. Of India 563. Of America 805. In Brasil 912. 913. Guiana 902 Funerall Rites at Hierapolis 69 Of Iewes 206. 207. Of the Nabathitae 222. Of Turkes 312. 313. Galatians 329. Persians 377. 378. Issedones 397. Scythians 398. Tartarians and Cathayans 416. 417. In Sabion 428. In China 472. 473. In Iapon 599. In Guinea 719. 720. In Brasill 918. 919. Of the Tartars 417 418. In Tanguth 428. 429. In Thebet 430 Of the Iugures 431. Of the Cambayans 527. Of the Bengalans 509. Of the Rasboots 535. 536. In Botanter 512. Of Bramenes 547. 548. Of Canarijms 545. Of the Kings of Calicut 553. In Amboyno 578. In Nera 605. In Baly 611 Of Troglodites 667. In Dabaiba 894. 895. In Hispaniola 959 Fut a Riuer neere Atlas 37 G GAbbora a huge Giant 32 Gabriel whipped his acts before the Floud 33. Mahometical dreames of him 242 Gabriel a counterfeit Patriarch of Alexandria 681 Gabriel Bathore and Gabriel Bethlin Gabor 279 Gago much frequented by Merchants 722. Described ibid. Gallatia or Gallo-graecia described 328. Their Religion and Customes 329 Galilaea how situate 93 Galilaeans a Sect so called 134 Galae called also Imbij Giacchi and Iagges 772 Gallants vide Gul-gallants Galleries wonderfull stately 51 Galli Priests of Syrian Goddesse 68. How initiated ibid. Galli Priests of Cybele 340 Gambra 701 Games at Tyre 79. At Olympus Caesarea 126. In China 444 Games prohibited in the Alchoran 252 Ganaei a Societie of the Iewes 135 Ganges Riuer and the Superstitions there obserued 509. 510 Gangeticus Sinus 993 Gaoga described 722 Gaon a Doctorall Degree of the Iewes 165. 166 Garamantes 37 Gardens Pensile at Babylon 48 made by Nebuchodonozer ibid. Garizim an Hill fertile and well watered 147 Gastromancie 369 Gatis a Syrian Queene 80 Gaulonites or Galilaeans 132 Gazith or Consistory of the Seuenty 99 Gebal a stonie Hill 147 Gehenna why Hell so called 86 Gemmes discourse of them by Vasiliwich 983. 684 Genebrards antiquities for Romish fopperies 30 Generation conferreth not the Soule 25. Yet disposeth the bodie to receiue it ibid. Geographie how brought to perfection 42. 43. Profitable to Historie 44. To the Gospell 43. Tearmes of Geographie ibid. Geometry inuented by the Aegyptians 642. 643 Genesara a famous Lake 92 Genists or Genites a Sect which stood vpon their Stocke and Kinred 135 Gentiles who so called 89 Geonim and their Generations 165 Georgia 346. 348 Georgians 347. 348. S. George 318. 319. 348 Gerbertus his Idols head 70 Germanes an order of Brachmanes in India 479 Giants 32. 922 Giacqui or Iagges 772. Their strange and cruell customes 773 Gibeonites called Nethanims 123 Gibraltar Straits why so called 632 Gilolo Iland 578. 604 Ginger how growing 569 Gioghi a Religious Order of Monkes 541 Giraffa an African Beast 621 Glasse shops Glassie sand 79. Burning Glasse 299 Sir Thomas Glouer 979 Goa the description thereof 544. seq The Heathens and Christians liuing therein 545. 546. The Title of the King of Goa 737 Goats forbidden the Zabij 52 Goats worshipped 164 God pag. 1. Knowne by his word workes 2. His nature ibid. That he is and what he is his names in what sense ascribed to him 2. 3 His knowledge and other Attributes 3. His workes 4. Called God of goodnesse 12. What he did before the Creation ibid. Image of God what 13. By the Fall depraued not vtterly extinct 27. Chaldaean Gods 51. 55. 56. The God Venus 64 Gods of the Aegptians Phoenicians and others 77. 80. The Alcoran doctrine concerning God 251. Fiue differing opinions concerning the Prouidence of God 275. Persian Gods 372. 373 Goddesse of discord 76. Other Goddesses 77. 78 Goia fi st found the vse of the Loadstone 42 Golchonda Kingdome 993. seq The description thereof 995 Glorious Palace ibid. Gold of Arabia 226. 227 Golden Castile 709 Golden Hind compassed the world Golden Age 795 Gold contemned 790. Store thereof 769. 797. seq Goldsmiths Trade vnlawfull to the Moores why 224 Gomer or Gamer 36 Gomes his Discouery 810 Gordiaean Hils 81 Gordius and Gordian knot 332 Goropius his conceit of the forbidden Tree 17. Of the Arke 33 Of Ararat 35. Of the Dutch Language 30. Of the Aegyp ian Holies 396 Gortheni a Samaritan Sect 140 Gospell how termed by the Iewes 161 Goyame Kingdome 740 Gouro and Gouren 586 Grashoppers great store and troublesome 625. Eaten ibid. Grecians of Iauan 36. Of Magna Graecia ibid. Graecian a Sect of Iewes 123 124. Vsed the translation of the Seuenty 99 Greekes vnder the Turke vnlearned c. 324. 325. Of moderne Greeke seuenty Dialects the worst at Athens Greenland Voyages 814. 815. seq Groenland 817 Guacas Idols and Temples in Peru 940. 941 Gualata a beggerly Country 710 Guanacapa his riches 408 Guatimala 885. 886 Guascar Brother of Atabaliba 335 Guber the description thereof 722 Guiana the Discouery thereof by Sir Walter Raleigh 900. seq The description thereof ibid. Relations and Discoueries thereof by other Englishmen 901. 902. seq Guinea 709. seq Their customes and rarities 716 seq Their marriages birth and education of their children 717. seq Description of their persons diet disposition drinking faith rites 718. Diuination of their Priests Gods and Funerals 719. Customes of the King c. 720 Gulfila inuenter of Gothicke Letters 82 Gungomar 681 Gurupi Indian Doctors 479 Gul-gallants 863 Gunnes their nature and inuention 512 Master Guy in Newfoundland 822 Guzzula a Region in Barbary 700 Gymnosophists Indian Philosophers 480. 481 H HAalon the Tartar his
their transitiue and forren effects are stinted and limitted 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 with his prouident disposing all and euery part thereof according to the Counsel of his own will and especially touching the reasonable creatures Angels and Men in respect of their eternall state in Saluation or Damnation The outward works 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 Vnitie of one Person without confusion conuersion or separation This is verie GOD and life eternall IESVS CHRIST the Sonne of GOD our Lord which was conceiued by the HOLY GHOST borne of the Virgin MARY suffered vnder Pontius Pilate who was crucified dead and buried descended into Hell rose againe the third day he ascended into Heauen where he sitteth at the right hand of GOD the Father Almightie from whence he shall come to iudge the quicke and dead And to such as are sonnes 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 prerogatiues of the Communion of Saints the Forgiuenesse of Sinnes the Resurrection of the Body and Euerlasting Life Euen so come LORD IESVS 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 eye of the World although by this case darkned but in water behold the same with more case and lesse perill How much fitter is it likewise for our tender eyes in beholding the light of that Light The Father of lights 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 Genesis both for the Author matter manner and other circumstances Reason it selfe thus farre subscribing as appeareth in her Schollers the most of the Heathens and Philosophers in all ages That this World was made by a greater then the World In prouing this or illustrating the other a large field of discourse might be ministred neither doe I know any thing wherein a man may more improue the reuenewes of his learning or make greater shew with a little 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 manner by so many Iewes Ethnickes 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 introduction into our ensuing History leauing such as are more studious of this knowledge to those which haue purposely handled this argument with Commentaries vpon Moses Text of which besides many moderne Writers some of which haue almost oppressed the Presse with their huge Volumes there are diuers of the Primitiue middle and decayed times of the Church a cloud indeed of Authors both for their number and the varietie of their opinions the most of them couering rather then discouering that Truth which can bee but one and more to beleeued in their confuting others then prouing their owne assertions Their store through this disagreeing is become a sore and burthen whiles we must consult with many and dare promise to our selues no surer footing yet cleauing as fast as we can to the letter imploring the assistance of the Creators Spirit let vs draw as neere as we may to the sense of Moses words the beginning whereof is In the beginning GOD created the Heauen and the Earth Wherein to omit the endlesse and diuers interpretations of others obtruding allegoricall anagogicall mysticall 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 Trinitie the Father as the Fountaine of all goodnesse the Sonne as the Wisdome 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 supernaturall and infinite The Time was the beginning of time when as before there had neither been Time nor any other Creature The worke is called Heauen and Earth which some interpret all this bodily world heere propounded in the summe and after distinguished in parcells according to the sixe dayes seuerall workes Some vnderstand thereby the First matter which others apply only to the word Earth expounding Heauen to be that which is called Empyreum including also the spirituall and super-celestiall inhabitants Againe others whom I willingly follow extend the word Heauen to a larger signification therein comprehending those three Heauens which the Seriptures mention one whereof is this lower where the birds of the Heauen doe flye reaching from the Earth to the Sphere of the Moone the second the visible Planets and fixed Starres with the first Moueable the third called the Heauen of Heauens the third Heauen and Paradise of GOD together with all the Host 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 visible and inuisible perfected in sixe dayes as many places of Scripture testifie which as concerning the visible Moses handleth after particularly largely and plainly contenting himselfe with briefe mention of those inuisible creatures both good and bad as occasion is offered in the following parts of his Historie In the present he omitteth the particular description of their Creation lest some as Iewes and Heretikes haue done should take occasion to attribute the Creation to Angels as assistants or should by the excellencie of that Nature depainted in due colours be carryed to worshipping of Angels a superstition which men haue embraced towards the visible creatures farre in feriour both to Angels and themselues Moses proceedeth therefore to the description of the 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 Diuine 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 labour rather to be like the
So vaine a thing is man his soule of nothing lighter then vanitie in the infusion created and in the Creation infused to be the dweller in this house of clay and habitation of dust yea not a house but a Tabernacle 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 only is in full resemblance The Image of the inuisible GOD the brightnesse of his glory the ingraued forme of his Person Man was not this Image but made adimaginem According to this Image resembling his Author but with imperfection in that perfection of human Nature This Image of GOD appeared in the soule properly secondly in the body not as the Anthropomorphite Heretikes and 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 which seeth all things remayning it selfe vnseene and hauing a nature in manner incomprehensible comprehendeth the natures of other things to which some adde the resemblance of the holy Trinitie in this that one soule hath those three essentiall faculties of Vnderstanding Will and Memory 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 shee measureth the Heauens bringeth them to the Earth lifteth vp the Earth to the Heauen mounteth aboue the Heauens to behold the Angels pierceth the Center of the Earth in darknesse to discerne the infernall Regions and Legions beneath and aboue them all searcheth into the Diuine Nature whereby Adam was without study the greatest Philosopher who at first sight knew the nature of the beasts the originall of the VVoman and the greatest Diuine except the second Adam that euer the Earth bare The will also in free choice of the best things in righteous disposition towards man and true holinesse towards GOD was conformed to his will for whose wils 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 so fearefully and wonderfully made and as the Organ of the soule whose weapon it was to righteousnesse had some shadow therefo The whole Man in his naturall Nobility beyond and 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 he 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 He created them Male and Female thereby to shew that the Woman in Oeconomicall respect is the Image and glory of the Man beeing 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 finding not a meete helpe for Adam in his sleepe tooke one of his ribs whereof he built the Woman This in a Mystery 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 some say to this Mystery or the signification rather of the thing it selfe here declared then of the words which properly and plainly set downe the Historie of a thing done after the litterall sense to bee expounded According to this sense Moses expresseth the Creation the making and marrying of the Woman The Maker was GOD the matter a Rib 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 bee one flesh with the Man and of a Rib to be a helpe and supporter of him in his calling which requireth strength neyther could any bone be more easily spared in the whole body which hath not such variety of any other kind nor could any place more designe the Woman her due place not of the head that she 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 bee fast ioyned The building of this body of the Woman was in regard of the Progeny which was in that larger roome to haue the first dwelling The soule of the Woman is to be conceiued as the soule of the Man before mentioned immediately infused and created by GOD herein equall to Man Being thus made she is marryed by GOD himselfe vnto Adam who brought her vnto him to shew the sacred authority of Marriage and of Parents in Marriage A mutuall consent and gratulation followeth betweene the parties lest any should tyrannically 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 nakednesse not so much in the ornaments of beautie which made them to each other amiable as of Maiestie which made them to other creatures dreadfull the Image of GOD clothing that nakednesse which in vs appeareth filthy 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 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 Creatures which by a Charter of free gift he had conueyed to them to hold of him as Lord Paramount But lest any should thinke this but a niggardly and vnequall gift whereas since the Floud more hath beene added and that in a more vnworthinesse through mans sinne let him consider that since the Fall the Earth is accursed whereby many things are hurtfull to mans nature and in those which are wholsome there is not such variety of kinds such plentie in each variety such ease in getting our plenty or such quality in what is gotten in the degree of goodnesse and sweetnesse to the taste and nourishment which had they remayned in this sickly and elder Age of the World we should not need to enuie Cleopatra's vanitie or Heliogabilus his superfluitie and curiositie And had not Man sinned there should not haue needed the death of beasts to nourish his
à religendo of choosing againe Hunc eligentes vel potius religentes amiseramus enim negligentes vnde religio dicta perhibetur This word Religens is cited by Nigidius Figulus in Aulus Gellius Religentem esse oportet Religiosum nefas Religiosus being taken in bad sense for Superstitiosus The same Father elsewhere in his booke de vera Religione acknowledgeth another originall of the word which Lactantius before him had obserued à religando of fastning as beeing the bond betweene vs and GOD. Ad Deum tendentes saith Augustine ei vni religantes animas nostras vnde religio dicta creditur Religet ergo nos Religio vni omnipotenti Deo Lactantius his words are Diximus nomen religionis a vinculo pietatis esse deductum quòd hominem sibi Deus religauerit pietatè constrinxerit quia seruire nos ei vt Domino obsequi vt patri necesse est Melius ergo quà m Cicero id nomen Lucretius interpretatus est quia ait se religionum nodo exoluere And according to this Etymologie is that which M. Camden saith Religion in old English was called Ean-fastnesse as the one and onely Assurance and fast Anchor-hold of our soules health This is the effect of sinne and irreligion that the name and practise of Religion is thus diuersified else had there beene as one GOD soone religion and one language wherein to giue it with iust reason a proper name For till men did relinquere relinquish their first innocencie and the Author of whom and in whom they held it they needed not religere to make a second choice or seeke reconciliation nor thus relegere with such paines and vexation of spirit to enquire and practise those things which might religare bind them surer and faster vnto God and in these respects for seuerall causes Religion might seeme to be deriued from all those fountaines Thus much of the word whereby the nature of Religion is in part declared but more fully by the description thereof Religio est saith Augustine quae superioris cuiusdam naturae quam diuinam vocant curam ceremoniamque affert Religion is here described generally whether false or truely professing the inward obseruation and ceremoniall outward worship of that which is esteemed a higher and diuine nature The true Religion is the true rule and right way of seruing GOD. Or to speake as the case now standeth with vs True Religion is the right way of reconciling and reuniting man to GOD that hee may be saued This true way hee alone can shew vs who is the Way and the Truth neither can we see this Sunne except he first see vs and giue vs both eyes to see and light also whereby to discerne him But to come to Adam the subiect of our present discourse His religion before his fall was not to reunite him to GOD from whom he had not been separated but to vnite him faster and daily to knit him neerer in the experience of that which nature had ingrafted in him For what else was his Religion but a pure streame of Originall Righteousnesse flowing from that Image of GOD whereunto he was created Whereby his mind was enlightened to know the onely very GOD and his heart was engrauen not with the Letter but the life and power of the Law louing and proouing that good and acceptable and perfect will of GOD. The whole man was conformable and endeauoured this holy practise the body being plyant and flexible to the rule of the Soule the Soule to the Spirit the Spirit to the Father of Spirits and God of all Flesh which no lesse accepted of this obedience and delighted as the Father in his Child in this new modell of himselfe How happy was that blessed familiarity with God societie of Angels subiection of Creatures enuied onely of the Deuills because this was so good and they so wicked Nature was his Schoolmaster or if you will rather GODS Vsher that taught him without learning all the rules of Diuine Learning of Politicall Oeconomicall and Morall wisedome The whole Law was perfectly written in the fleshie Tables of his heart besides the especiall command concerning the trees in the middest of the Garden the one being an vniuersall and euerlasting rule of righteousnesse the other by speciall authority appointed as the manifestation of GODS diuine prerogatiue in commanding and a triall of mans integritie in obeying For the first part hereof since it was so blurred in our hearts it was renued by the voyce and finger of God on mount Sinai giuen then immediately by GOD himselfe as GOD ouer all whereas the other parts of the Law containing the Ceremoniall and Politicall ordinances were immediately giuen by the Ministerie of Moses as to that particular Nation Neither know I any that make doubt of this whole Law naturally and originally communicated saue onely that some make question of the Sabbath Howbeit I must confesse that I see nothing in that Commandement of the Decalogue prescribed but is Naturall and Moral for both the Rest is so farre Morall as the outward acts of Diuine worship cannot be performed without suspending for a while our bodily labours although Rest as a figure bee Iewish and in it selfe is either a fruit of wearinesse or idlenesse And that the seuenth dayes obseruation is naturall I meane the obseruing of one day of seauen in euery weeke appeareth both by the first order established in Nature when GOD blessed and sanctified the seuenth day the streame of Interpreters especially the later running and ioyning in this interpretation the Elder beeing somewhat more then enough busied in Allegories by the reason in the Commandement drawne from Gods example and Sanctification in the Creation by the obseruation of a Sabbath before this promulgation of the Law Exod. 16. and by the diuision of the dayes into weekes both then and before by Noah Gen. 8.10.12 by the necessitie of a Sabbath as well before the Law in the dayes of the Patriarkes as in the times of Dauid or Salomon by the perfection of the number of seuen in the Scriptures by the generall consent of all that it is Morall to set apart some time to the Lord of times and an orderly set time to the God of order which men might generally agree on for their publike deuotions which the Patriarkes practised in their Sacrifices and Assemblies the Heathens blindly as other things in their Feasts Thus saith Philo This is a feast day not of one Citie or Region but of the whole world and may be properly called the generall birth-day of the world And Clemens Alexandrinus sheweth out of Plato Homer Hesiod Callimachus and Solon that the seuenth day was not sacred alone to the Hebrewes but to the Greekes also and how mysticall was the number of seuen not onely among the Iewes but also among the Heathens both Philosophers and Poets as Philo Macrobius and others haue related Hereunto
euer were of the Hebrew Bibles Wherein there appeareth an euident token of the prouidence of GOD for the preseruation of the sacred Bookes of Scripture whole and sound that the Masoreth hath beene kept till our times these many hundred yeeres with such care and diligence that in sundry Copies of it which haue beene written no difference was euer found And it hath beene added in all the written Bibles that are in Europe Africke or Asia each of them agreeing throughly therein with other euen as it is printed in the Venice Bibles to the great wonder of them who read it Thus farre Montanus and by this Masóreth their Obiection of Caari and Caaru in the two and twentieth Psalme is answered in that certayne Readings haue the later and truer as the Masóreth testifieth Wee haue alreadie shewed That these Masorites inuented the prickes wherewith the Hebrew is now read to supply the lacke of vowels herein vsing religious care lest by inuenting new Letters to that purpose they should haue changed that ancient forme of writing and somewhat impayred the Maiesty thereof They tell that when a certayne Rabbine had read Zácar for Zécer he was slaine of his Scholler Ioab for violating Scripture Genebrard denying their opinion that make Ezra or Esdras Authour of these Hebrew prickes and Accents saith That they were inuented after the times of Honorius the Emperour in the yeare after the Temple was destroyed 436. which is sayth hee from Christ 476. in Tyberias a Citie of Galilee the chiefe Authours were Aaron Aseries and Iames Sonne of Nephthali whose dissenting one from another caused a diuision among the Iewes the Westerne Iewes following the former the Easterne which dwelt in Babylonia the later The Syriake Tongue some hold to haue sprung from the corruption of the Chaldee and Hebrew mixt The Editions and Translations of the Scriptures out of the Hebrew into the Greeke are reckoned nine besides that which Clement Alexandrinus sayth was before the time of Alexander whereof Plato and the Philosophers borrowed not a little The first already mentioned of the Seuentie The second of Aquila first a Gentile after a Christian and now last a Iew in the time of Adrian whom Serarius thinketh to bee Onkelos or Ankelos Author of the Targum The third of Theodotian a Marcionist vnder Commodus The fourth of Symmachus first a Samaritan and after that a Iew. Of the fift and sixt are not knowne the Authors Of all these Origen compounded his Hexapla The seuenth was the correction rather then a translation The eight was of Lucian Priest and Martyr The ninth of Hesychius But the most famous and ancient which the Spirit of GOD hath by often allegations in some measure confirmed is that of the Seuentie As for that conceit of the Celles which Iustine sayth were threescore and ten in which they were diuided and which Epiphanius placeth by couples and numbreth sixe and thirtie Celles in which by Miracle these thus diuided did all agree in words and sense Hierome derideth the same as a Fable because neither Aristaeus which then liued nor Iosephus doe euer mention it Now whereas Iosephus mentioneth onely the Law translated by them Iustinus Irenaeus Clemens Eusubius write That they translated all And although Aristaeus name but the Law yet who knoweth not that by this generall name they sometime comprehended all the Scripture as in the New Testament is seene as 1. Cor. 14.21 and Iohn 10.34 Some accuse this Aristaeus for a Counterfeit CHAP. XIII Of the Moderne Iewes Creed or the Articles of their Faith with their Interpretation of the same and their Affirmatiue and Negatiue Precepts §. I. Of their Creed STay your selues and wonder sayth the Lord of this people they are blind and make blind they are drunken but not with Wine they stagger but not by strong drinke c. And after because of their Hypocrisies And their feare toward me is taught by the Precept of Men. Therefore behold I will againe doe a maruellous worke in this People euen a maruellous worke and a wonder for the wisedome of their Wise-men shall perish and the vnderstanding of their prudent men shall bee hid This day is this Scripture as it hath beene many Ages heretofore fulfilled in our eyes as it hath appeared by our former declaration of the Talmud and further followeth in rehearsing the thirteene Articles of their Creed thus briefly expressed in their daily Prayer-bookes 1. I Beleeue with a true and perfect Faith that GOD is the Creator Gouernour and Preseruer of all Creatures and that he hath wrought all things worketh hitherto and shall worke for euer 2. I beleeue with a perfect Faith that GOD the Creator is one and that such an Vnitie as is in him can be found in none other who alone hath beene OVR GOD is yet and for euer shall continue OVR GOD. 3. I beleeue with a perfect Faith that GOD the Creator is not bodily nor indued with bodily properties and that no bodily Essence can be compared to him 4. I beleeue that GOD the Creator is the first and last and that nothing was before him that he shall abide the last for euer 5. I beleeue that he alone is to be adored and that none else may be worshipped 6. I beleeue that all whatsoeuer the Prophts haue taught and spoken is sincere Truth 7. I beleeue that the Doctrine and Prophesie of MOSES was true that hee was the Father and Chiefe of Wise men that liued then or before his time or should be in times to come after 8. I beleeue that all the Law as it is this day in our hands was so deliuered by GOD himselfe to MOSES 9. I beleeue that the same Law is neuer to be changed nor any other to bee giuen vs of GOD. 10. I beleeue that he knoweth and vnderstandeth all the works and thoughts of men as it is written in the Prophet He hath fashioned their hearts together considering all their works Psal. 33.15 11. I beleeue that GOD will recompence to all men their works to all I say which keepe his Commandements and will punish all Transgressers whomsoeuer 12. I beleeue that the MESSIAS is yet to come and although he doe long deferre his comming yet will I hope that he will come wayting for him euery day till he doth come 13. I beleeue with a perfect Faith that there shall be an awakening of the dead at that time which shall seeme fit to GOD the Creator the name of which GOD the Creator be much blessed and celebrated for euermore AMEN Genebrard out of the Spanish Breuiarie hath annexed this their Creed-prayer O GOD and King which sitteth on the Throne of Mercies forgiuest Iniquities c. O GOD which hast taught the thirteene Articles of Faith remember this day the Couenant of thy thirteene Properties as thou reuealedst them to Moses in thy Law 1. Lord Lord. 2. Strong 3. Mercifull 4. Gracious 5. Long-suffering 6.
the Aethiopian and Calliata Ellecedi which vpon emulation composed also euery one an Alcoran glory of those their Workes containing more honestie and truth Neither hath it pleased any noble or wise man but the rude vulgar of which sore the wearie Labourers gladly gaue eare to his promise of Paradise the poore delighted to heare of Gardens in Persia and Bankrupts and Felons easily listened to securitie and libertie The language is vulgar Postellus also testifieth and without all Art of Grammar such as is obserued of their learned Writers without all bounds of reason or eloquence The Method is so confused that our Arabian Author who liued before it was so generally embraced and in freer times saith That hee had heard euen good Saracens affirme with griefe that it was so mixed and heaped together that they could finde no Reason in it Bad Rime as you haue heard and worse Reason Hierome Sauanorola hath the like saying That no man can finde herein any order Nor could so confused and foolish a Worke proceed from any naturall or supernaturall light It is yet craftily contriued when hee hath set downe some wicked doctrine presently to lace and fringe it with precepts of Fasting Prayer or good manners alwayes taking away things hard to bee beleeued or practised and where it deliuereth any truth it is maymed with defect eclipsed with obscuritie and serueth for a stale to falshood Erpenius hath translated the Chapiter of Ioseph containing a hundred and eleuen Verses the second of which calls it Coran and the next Alcoran the Article added His Annotation is Per verbum Dei intelligunt legem suam qua Coranus ipsis dicitur quam Muhamed ijs persuasit coelitus ad se demissam And although the matter bee absurd and impious yet he saith others perhaps haue of zeale said otherwise that this Coran is composed with such puritie of speech accurate analogie and expressed with perfection of writing that deseruedly it is to them the matter and rule of Grammar They call it Koran of a word which signifies to read as a reading Lecture or collection of Chapiters as the learnedst Arabs will haue it It is not much lesse then the New Testament in words The Arabs extoll it aboue all creatures and ranke it next to God and thinke him vnworthy to liue which toucheth it vnreuerent as a contemner of God They vse it therefore with all reuerence nor will permit a Christian or a Iew to touch it to sit on it is a grieuous crime capitall to Iewes or Christians Nor may they themselues touch it vnwashed and therefore write on the couer thereof Let no man touch it but he which is cleane In it are one hundred and fourteen Chapiters of vnequall quantitie that of Ioseph the twelfth the second as large as the last fortie The first is but of six Verses and therefore not reckoned a Chapiter by our Country-man Robert of Reading who also diuides the fiue following into more by tenne that the seuenth is his seuenteenth Euery Chapiter hath the name of the first word or of the subiect as this is called Ioseph the first opening because it presents it selfe at the opening of the booke It was composed out of diuers papers of Muhamed found at his house which hee professed to receiue from Gabriel at diuers times by Abubecr his father in law the Numa of that Saracen Empire Each Chapiter is called Souraton and with the Article Assurato whence the Latine call it Azoara z. for ss and o. a for o. u as in the word Alcoran it is not to be construed vultus but gradus a degree or step for these steps the whole is passed and each of these was a lesson also to be conned of children and of his disciples After these fancies had caused him to bee expelled Mecca he fled ten dayes off to Iatfrib and there diuulged the rest This is called Medina and Medinatalnabi the Citie of the Prophet and hence some Chapiters haue title of Mecca some of Medina This flight was the fifteenth of Iuly at night A. 622. which is their Aera or computation of their yeeres reckoned by the Moone so that their 1026. began the twentie ninth of December A. D. 1616. Euery Chapiter consists of Verses very vnequall and lame affected rithmes Yea sometimes a sentence is patched in to make vp a rithme Before euery Chapiter is prefixed Bismillahirrahmanirrahimi for so they read it coined together with Articles as if it were all one word the signification is In nomine Dei miseratoris misericordis that is In the name of God shewing mercie mercifull which is as much as summè misericordis exceedingly mercifull or mercifull in Act and Nature To these words they ascribe innumerable mysteries and vertues so that they thinke that almost no worke can haue good successe vnlesse they preface it with this sentence Therefore in the beginning of their bookes they vse it and whatsoeuer businesse they goe about if it be to mount their horse or set forth to rowe a boat c. as I haue beene told Also there are in the beginning of Chapiters fourteene mysticall words of the signification whereof the Arabs professe their vncertaintie and Abubecr was wont to say That in euery booke God kept somewhat secret to himselfe which in the Alcoran were those mysticall beginnings of Chapiters Diuers haue diuersly deuised to hunt out Cabalisticall senses and state-periods with other vanities from them They hold that all the Alcoran was sent in one night which they call therefore nox demissionis nox potentiae and lest it might breed a contradiction that some parts were deliuered at Mecca for so it must be written not Mecha they say that Muhamed receiued them by pieces of the Angell as occasions required but hee from God all in one night and so they will haue the name signifie also a booke sent from heauen Thus much Erpenius in his Annotations on that Chapiter wherein also he blameth the old translation of Robert Reading as in other things so in that that when his mistresse brought Ioseph before other women they were all saith the translation menstruous and cut their hands saying hee was rather an Angel then a man He translates for menstruate sunt magnificarunt eum they magnified him adding concerning that cutting off the hand that it is still an vse of the Arabs Persians and people of the East to expresse loue My friend Mr. Bedwel fortie yeeres studious of Arabike hath told mee that that translation of Reading is generally reasonable well done nor is so faultie as some will haue it or much reading supply that way As for other supply it needs a sword like that Gordian knot rather then a penne that as by the sword it hath beene obtruded on the world as a iust punishment of ingratitude to the Sonne of God the eternall Truth and not by reasons or Scriptures which it corrupts mingles mangles maimes as the Impostors obliuion sometimes sometimes
the memorie of his owne designes occasioned so by the sword and fire it may be rooted out of the world againe The first Surat or Chapiter which is the Pater noster or daily prayer of the Muhamedans I will transcribe out of Erpenius called by them Opening as before is said and the Mother of the booke foundation treasure and perfection In the name of God the shower of mercie mercifull Praise to God the Lord of the Creatures the shewer of mercie mercifull the King of the day of Iudgement Wee worship thee and we call vpon thee Direct vs into the right way the way of them who are gracious towards them without anger against them and not them which erring not Amen The Copies of the Alcaron were diuers and after Mahomets death made if it could be worse at least otherwise then he left them For Hali had one Copie left him by Mahomet which the Iewes corrupted adding racing changing at their pleasure and promised him their assistance if hee would professe himselfe a Prophet But Ozimen commanded all the Bookes to be brought and deliuered into the hands of Zeidi and Abdalla to bring all into one booke and where they dissented to reade after the Copie of Corais and to burne all the rest They thus composed the Alcoran whereof they left foure Copies which after were lost And yet Hali Abitalib and Ibenmuzod then refused to deliuer their Bookes Whereupon arose diuers Readings and afterward diuers Schismes which to compound others often endeuoured by like labours after but could not throughly perfect the same Neither doth that which we haue translated agree with those things which Frier Richard and others cite out of it in their confutations thereof The truth thereof is such in his deuisings of new and seeking and altering the old that it is not probable in Viues opinion that euer hee read the Old and New Testament For saith he though I thinke of him exceeding badly yet thinke I him not so mad to change and wrest the Scripture there especially where it made nothing against him but he had partly heard of such things partly was so perswaded by his fellowes Apostata-Iewes and Christians This riming harsh confused packing worke disagreeing each Copie from other and all from truth and honestie hath beene translated into Latine once by an English man Robertus Retinensis and after by Ioannes Segobiensis a Spaniard at the Councell of Constance and after out of Arabian into Italian published by Andraea Ariuabene The first and last of these that of Robert of Reading and the Italian translations are here by vs followed For the Arabike I vnderstand not nor can warrant this when so great a man as Scaliger findeth great fault with it He that vndertooke to mend the Latine stile marred the sense and the Italian beguileth the world in professing to haue translated out of the Arabike Thus Scaliger who mentioneth another translation then in hand which we are almost out of hope to see In the meane while such as we haue we giue to you It containeth Chapters or Azoara's 124. euery of them beginning In the name of the mercifull and pittifull God Euthymius Zigabenus mentioneth but 113. Mr. Bedwel saith that all the Arabike copies which euer hee saw whether written in the East or West amongst the Moores in Barbarie doe constantly with one consent reckon 114. The reason of this difference is this some Interpreters doe not account the first for any Chapiter but make it a kinde of Preface Robert of Reading of the second Chapter maketh foure of the third three of the fourth foure of the fifth two of the sixth three The first of these are the words of Mahomet and is called the Mother of the Booke and is as it were their Creede the rest are all deliuered as the words of GOD hee being induced as speaker The first is in this sense In the name of the mercifull and pittifull God Thankes bee vnto God the Lord of the World mercifull pittifull Iudge of the day of Iudgement Wee pray vnto thee wee trust in thee Lead vs into the right way the way of them whom thou hast chosen not of them with whom thou art angrie and of the Infidels Postellus thus translateth it In the name of God mercifull pittifull Praise bee to God King of the World mercifull and pittifull King of the day of Iudgement O let vs serue him and wee shall bee helped Direct vs in the right point the point of them with whom thou art well pleased without anger against them and they shall not erre This prayer is saith hee as common to them as the Lords Prayer to vs and is so ouer and ouer with battologies by some of them repeated that they will say ouer the same word or two or three words an hundred times saying Alhamdu lillah hamdu lillah hamdu lillah and so on with these and the other words in like manner And thus doth the Priest in their publike prayers which they say supplieth the defects of such as are negligent in praying some will say and repeat it in the fields till with wearinesse they fall downe Others with wheeling about their bodies till they be besides themselues and then in imitation of Mahomet vtter some ridiculous obscure phantasticall speeches They diuide it into seuen periods which they cal miracles as they are here by the points That which is before them In the name c. Mahomet vsed to vtter alwayes when hee arose from his sicknesse or traunce and therefore is prefixed to all the Chapters and by deuout Authors also in the beginning of their Philosophicall workes By these words the point and the right point they vnderstand the Alcoran Now let vs see the Doctrine contained in this booke which with much labour I haue thus reduced into Theologicall heads reducing that which therein is confusedly heaped and handled in diuers places to this Method naming the Chapter or Azoara where the Reader may finde each sentence §. II. The Doctrine of the ALCORAN brought into common Places OF GOD he writeth that he is One necessary to all incorporeall which neither hath begotten nor is begotten nor hath any like him the Creator long-suffering searcher of the heart true That he will confound inchantments that without his gift none can beleeue this his Alcoran that hee hath no sonne for hee needeth nothing and he which setteth a second in the place of GOD shall goe into hell Az. 31. and he hath no partaker 32. yet in Azoar 67. hee induceth God speaking thus To Christ the sonne of Marie wee haue giuen the Gospell that by him men may obtaine the loue and fauour of GOD and that the beleeuers amongst them Christians shall receiue a great reward as also in Az. 2. he saith Euery one whosoeuer liueth rightly be he Iew or Christian or if he leaueth his owne Law and embrace another if hee worship GOD and doe good shall vndoubtedly
chuse that should seeme best These reduced the Doctrine of Mahomet into six bookes forbidding any on paine of death to speake or write otherwise of their Law But because the Arabians of subtle and piercing wit which studied Philosophy in the Vniuersities of Bagdet Marocco Cordoua and other places could not but spie and discerne the mad folly of the law so palpable to any reasonable iudgement It was therefore ordained that the Phylosophy Lecture should be taken away and in place thereof they should read the Alcoran prouiding for all these Students of their Law their expences out of the publike charge and inhibiting all further studie in Philosophy insomuch that they now saith our Author who himselfe was a Student in that Vniuersity repute him not a good Saracen who is addicted to that studie This Frier Richard mentioneth another Prophet named Solem had in estimation with these Babylonians which was after slaine by the Tartars He and Cardinall Cusanus affirme that the Saracens of the East differ in their Alcoran from those of the West making the first fiue Chapters but one and that they differ in the exposition thereof and in the same Schooles or Vniuersities one Sect condemneth another But in these times the Mahumetane Professors are chiefly distinguished by the seuerall Nations of which are foure principall the Arabians Persians Turkes and Tartars to which wee may adde the Mogore as a fifth whom the Iesuites in their Epistles report to halt from his former Mahumetisme and to incline to Gentilisme Of all these the Arabians are most zealous in their superstition the Persians most agree to Reason and Nature the Tartars are more Heathenish and simple the Turkes are the freest and most Martiall The Arabians account it their peculiar glory that Mahumet was of that Nation and that Mecca and Medina are there seated and therefore haue laboured in the dayes of their former puissance by the sword since by their traffique and preaching to spread their Mahumetisme through the World Their first Seducers had possessed Syria and Palestina Homar had added Egypt and in a short time their Successors had preuailed in Asia Afrike and Europe as we haue before shewed All Mahumetans are called by vs Saracens which Erpenius in his Annotations on his Ioseph saith is a name to them vnknowne so is China to the Chinois Peru to the Peruans c. but giuen them by others They call themselues Muslimos or Muslemans of a word which signifieth Beleeuers as one would say in their sense Catholike and Orthodoxe beleeuers They haue beene such in Armes and in diligence of Preaching they haue beene as forward and so continue Seuen hundred yeeres since Perimal raigning in Malabar they there sowed their Tares and the more easily to take those Ethnikes in their net they tooke their daughters in marriage a matter of much consequence in regard of their wealth and practised of them to this day They were Authors of great gaine vnto them by their trades and traffique for Spicery and were suffered to inhabite and plant Colonies amongst them By their meanes Calicut of a small thing became a great and rich Citie And Perimal himselfe was peruerted by them to their faith who zealously inclined to their perswasions resolued to end his dayes at Mecca and put himselfe on the voyage with some ships of Pepper and other things of price but perished by tempest in the way From Malabar they passed to the Maldiuae and Zeilan Somatra Iaua Molucca the Philippinaes and in the Continent to Cambaia Bengala Siam Malucca Ior Pam and the huge Kingdome of China preaching and planting their superstitions as in the particular Histories of these Nations shall further appeare They are in this respect so zealous that euen the Arabian Mariners will stay behinde in the Countries of the Ethnikes there to diuulge this their Sect and in the yeere 1555. one of them pierced as farre as Iapon there to haue laied their Leauen but the Portugalls in these Easterne parts treading in the same steps by their traffique and preachings haue much hindered their proceedings The Tartars Persians and Turkes require longer and seuerall discourses in their due place and first we will speake of them which are first in this ranke the greatest of all Mahumetane States the Turkes CHAP. VIII Of the Turkish Nation their Originall and Proceedings §. I. Of the Turkish Name and first Originall ALthough some may thinke that I haue beene so tedious in the relation of the Mahumetan opinions and superstitions that to speake any thing more would seeme but as powring water into a full Sea Yet because there is in this World nothing certaine but vncertaintie it being diuine prerogatiue to be yesterday to day the same for euer and that this Saracenicall Religion hath sustained her chances and changes according to the diuersitie of times and places where it is and hath beene professed so doe I hold it fit as wee haue seene the foundation to behold also the frames and fabriques thereon builded and from that Fountaine or sinke-hole rather of superstitition to lead you along the gutters and streames thence deriued And because the Turkes are preeminent in all those things which this profession accounteth eminent it is meetest to giue them the first place heere which elsewhere take it and after we haue set downe a briefe Historie of that Nation and the proceedings of their state to ascribe their theorie and opinions and then their practice and rites of Religion But before we come to the discouerie of their Religion it is not amisse to search the beginning and increase of this Nation The name of Turkes signifies saith Chitraeus Shepheards or Heard-men and such it seemeth was their ancient profession as of the rest of the Scythians vnto this day Nicephorus and before him Simocatta from whom Nicephorus borroweth it speaketh of the Turkes and placeth them about Bactria their chiefe Citie he calleth Taugast which is supposed to be the worke of Alexander Their Religion hee saith at that time was to worship the Fire Aire Water and Earth which they adore and sing Hymnes to They acknowledge God the maker of Heauen and Earth to whom they sacrifice Horse Kine and Sheepe they haue Priests which diuine things to come The Prince of Taugast they called the sonne of God They worship Images The Prince spendeth the night with seuen hundreth women The Tartars haue now possessed the same Countrie but long before the same rites as you may reade in our Historie of them To deriue them as some doe from Troians and Iewes is somewhat farre fetched nor is there much likelihood that they should receiue their name of Turca a Persian Citie the name is ancient and applied by Mela and Plinie to a Nation of the Scythians and their original is accounted Scythian by the most and best Authors Beniamin Tudelensis calleth them alway by the name Togarma There are which bring a long Genealogie from Noahs Arke
suffer him to perish therefore leaue and very shortly shall strange things happen in the Empire Achmet contrary to all expectation the next morning after his Dreame sent for him into the roome of State where he lay on a stately Pallet with all his Vice-Roys and Bashaws groueling on the ground and the principall Mustie kneeling before him reading on a booke It should seeme that glad tidings came first to the Citie For he was taken out of the prison with great respect and obseruation he was admitted to his galley with high Ceremonies and yet solemne countenances hee was accompanied on the Sea with thousands of boats and ten thousand of weeping eyes hee landed at the Emperours owne Caska with great respect and modest stilnesse hee walking through the Garden of Cypres trees and at last came to an Iron gate where his owne company left him except two Bashawes who led him by the armes the gate opens and he must through a Guard of Cupogies they bend to the ground and yet looke cheerefully they brought him into the roome where the Mutes stood whose presence did more appale him then the rest but that hee saw the crueltie confirmed and their very sight was worse then an vnreuersable iudgement but when he perceiued no violent hands laid vpon him and that he must yet goe further he was the more astonished and the more vexed to endure such a procrastination At last he came where the Emperour lay sicke on his Pallet before whom his prostitution was as the ordinary slaues but contrary to all expectation he bad him rise and commanded certaine Persian Carpets to be spread and rich Cushions to be laid on which according to their manner hee sate crosse legged by him and when the Muftie had raised the Emperour vp a little with a faint voyce he discouered an vnlooke for louing heart and bequeathed to him the succession He had no sooner done but he began to faint and so read them all a lesson of mortalitie by opening a booke wherein they saw death writ in Capitall letters and himselfe sinking past recouery which made them recouer new Spirits and presently bring his brother out into the Sophia where the principall Muftie proclaimed Mustapha Emperour intimating to the Ianizaries the charge of Achmat to the discharging their duties and the pleasure of Mustapha to giue them a larges which equalling the bountie of other Princes ouerswayed nicer exceptions and so with great acclamations they ratified the Election and cried out Liue and raigne great Mustapha Thus is Mustapha Emperour and they had two yeeres triall of his disposition whereby they found him harmelesse if innocent in both senses Encomions of no great and stirring Spirit Scander and Mehemet Bashaw take the young Osman after this out of the Seralio and present him to the Ianizaries a comely sweet young youth of nine or ten yeere old demanding withall if such an heire of the Othoman Family were to bee reiected without cause or why they should bring an harmelesse Prince as they reputed Mustapha into the danger of vsurpation and differing no further from a Traytor but that it was not imputed to him as for Achmats Will Empires are not so translated and what could they tell but priuate men for their owne ends had wrought vpon his weaknesse making a diseased tongue speake that which a healthfull heart and perfect sense would not consent to For it was probable that a Father would disinherit his children for any brother in the world Besides there was no triall or cause either of insufficiencie or disabilitie and therefore they could not beleeue it Last of all for any thing they saw Mustapha himselfe was not stirring or strong enough to play the Steeres-man in such an high built Ship considering the Seas were tempestuous and many dangerous shores and rockes were to be passed by These speeches to the turbulent Ianizaries were like fewell to fire and the presence of the louely youth made them amazed at their inconstancie so that by way of penitencie and satisfaction they quickely altered the acclamation of Liue Mustapha into the cries of God saue young Osman and so without further disputing hee was aduanced into the Throne and brought into the Seralio when Mustapha least thought of the alteration But now there is no remedie hee must needs bee deposed and sent prisoner once againe into the seuen Towers Now doth Osman begin his Phaetons flourish and runneth the course of pleasures with his youth spending foure or fiue yeeres in wantonnesse and iollitie while his Bashawes spent the time in couetousnesse and ambitious ouer-ruling others yet not without carefull ouer-looking the Ianizaries and prouident preuenting their discontents turbulent disposition but all doth helpe for they ouer-accustomed to actiue imployment and liuing vpon the spoile of forraine Nations as much as the Emperours entertainment cried out to the warre and when answer was made that the Persians had contracted a new league and the Emperours of Germanies old couenants were not yet determined or ended They presently replyed the indignities which the Russians had offered vnto their neighbors the Tartarians were not to be endured for they need goe no further then the piracies of the blacke Sea and the iniuries of the Cossacks and Polonians Nay why should they not march to the expugnation of Loepolis and the foraging of the Countries of Moldauia and Bogdonia and so forward to teach Poland a better lesson then to displease the Othoman Family and mightinesse The Bashawes knew there was no replying nor now the fire was kindled no other quenching it then letting it consume to cinders whereupon they presently answered they were glad that the Souldiers were so memorable of the glory of the Empire and so readie to imploy themselues for the dignitie of the Nation and therefore they would not by any meanes hinder them or the cause But they should finde the Emperour as carefull to satisfie their demands as they were willing to augment his Greatnesse so that if they would giue way vnto time for the preparing of all things fit for the Armie and the sending for the Tartarians to accompany them in the iourney the Emperour should goe in person into the field and Poland soone finde what it was to exasperate such a Maiestie The King of Poland sent to the Emperour to the French King to the Pope for assistance as also to his Maiestie of England with intimation of the terrour and his well deliuered discourse made such impression on his Maiesties Princely heart that he had a present supply In a word his Armie was soone readie and his Cossacks prepared by the end of Iuly hee was encamped in the fields of Bogdonia and within eight dayes entrenched with twentie Peeces of Ordnance mounted but the Cossacks quartered by themselues and after their accustomed manner lying between two Riuers were the more emboldened to make their daily excursions vpon the Tartars For hauing a bridge in the reare of their Campe with
of gold and shee had of yeerely reuenue halfe a million shee amongst other her workes attempted one most famous which was a conduit to conuey water for the vse of the Pilgrims betwixt Cairo and Mecca fortie dayes iourney and for the same intent procured the Sultan Selym her brother to write to the Venetians for a licence to extract out of Italy an hundred thousand pound of Steele only to make Chizzells Hammers and Mattocks for the cutting of certaine Rockes by which this water must passe Their Oathes especially of their Emperours are of many cuts and varietie of fashion And for Vowes in necessities and dangers they wil promise vnto God the sacrifices of beasts in some holy places not vpon Altars but hauing flaied off the skin they giue it with the head feet and forth part of the flesh to the Priest another part to the Poore the third to the Neighbours the fourth is for the Guests They are so addicted to the opinion of Fate that GOD is esteemed to blesse whatsoeuer hath successe as namely Selyms murthering his Father and to detest what wanteth good euent whatsoeuer ground it had They feare not the Plague accounting euerie mans time limited by Fate and therefore will wipe their faces with the cloathes of such as haue dyed thereof They hold it alike acceptable to God to offer almes to beasts and to bestow it on men when it is offered for the loue of God Some there are which will redeeme birds imprisoned in their cages or coopes and hauing payed their price let them flie Others for the loue of God cast bread into the water to feed the fishes esteeming it a worke greatly meritorious but Dogges are accounted vncleane in stead whereof they delight in Cats following they say their Prophet Mahomet who falling asleepe at table and awaking to goe to his deuotions rather cut off his sleeue whereon he found his Cat fast asleepe then he would disturbe her Master Simons told mee that he hath seene them at Cairo feed Dogges with baskets of bread one standing by with a club to keepe them from fighting and one gaue almes for a Bitch which had Whelps vnder a stall Heerein perhaps as in other things the Egyptians are more superstitious then the Turkes especially in this of Dogs which sauours of their old Anubis and dog-worshipping Yea and in Constantinople though they suffer them not as vncleane creatures to come into their houses yet they thinke it a deed of pietie to feed them and buy bread therefore prouiding them kennells also most of them haue no particular owner they repaire to the Sea-side nightly where they keepe a grieuous howling heard if the winde be Southward to Pera. They say Moses was the first great Prophet to whom was giuen the booke of Tefrit that is the Law and they which obserued it in those times were saued But when men grew corrupt God gaue Dauid the booke Czabur or the Psalter and when this preuailed not Iesus was sent with the booke Ingil or the Gospel whereby in that time men were saued They hold that Christ was borne of the Virgin Marie at her breasts hauing conceiued by the smell of a Rose which the Angell Gabrel presented her And preferring Christ before Moses they admit not a Iew to turne Turke but hee must first be a Christian and eate Swines-slesh and after two or three dayes abiuring Christ hee is made Musulman For so Mahomet came last in order of the Prophets with his Alcoran This Law and Law-giuer is so sacred to them that in all their prayers euen from their mothers breasts they obserue this forme La illah illelah Mehemmet irresullellah tanre rirpeghamber hace That is there is no God but one and Mahomet his Prophet one Creator and more Prophets This they sucke in with their milke and in their first learning to speake lispe out this deuotion The infants goe with the rest to their Mosquees or Meschits but are not tied to other ceremonies sauing washing till they are circumcised Euery man hath in their opinion from his birth to his death two Angels attending him the one at his right hand the other at his left At foure or fiue yeere old they send him to the Schoole to learne the Curaam and the first words which their Masters teach them are to this sense God is one and is not contained in any place but is through all and hath neither father nor mother nor children eateth not nor dinketh nor sleepeth and nothing is like to him The two Angels before said are called Chiramim and Chira tibin which write the good or euill that men doe against the day of Iudgement The Turkes abhorre blasphemie not onely against God and Mahumet but also against Christ and the Virgin Marie and other Saints and they punish blasphemers of whatsoeuer Sect they account it a sinne for a man to build a house which shall last longer then a mans life and therefore howsoeuer they are sumptuous and magnificent in there publike buildings yet are their priuate dwellings very homely and ill contriued They eate much Opium thinking it maketh them couragious in the warres They haue a remedie for paine in the head or elsewhere to burne the part affected with the touch-boxe which they alway carry with them or with some linnen cloth whereby they haue many markes on their foreheads and temples witnesses of their needlesse and heedlesse respect to Physicians As the Scripture containeth some Prophecies of the arising and proceedings of the Turkish Nation the rod of God whereby hee scourgeth his Christian people so haue they also prophecies amongst themselues of their end and ruine when God in his mercie to Christians shall execute iustice vpon the Turkes and cast the rod into the fire wherewith he had chastised his children Such an one is that which Georgiovitz translateth and expoundeth and such is that which Leunclavius hath transcribed out of their Booke called Messabili wherein is written that Constantinople shall be twice taken before Degnal Lain that is the cursed Antichrist shall come once by the Sword another time by the force of the praiers of the sonnes of Isahac Lain is an Epithete which they giue to Degnal signifying wicked or mischieuous Of this Degnal the Turks fable that before his comming shall Mechdi enioy the Empire This Mechdi they say was descended of their Prophet Mahumet and walketh inuisible one day he shall come into light and raigne for a time and after him shall Degnal their Anti-Prophet or Antichrist come A certain Deruise offered to assault murther Baiazet the Great Turk professing himselfe to be that Mechdi and was slain by one of the Bassas §. III. Of the Turkish Manners their Ciuill and Morall behauiour AS for the bloodie practises which each Emperor vseth in murthering his brethren to secure him in his Throne in rooting out of the Nobilitie of the Countries which they conquer in rasing the Wals
the people and haue a certaine stipend allowed them by the Emperour which yet is so small that many of them are driuen to vse either writing of Bookes or Handicrafts and Trades for their liuing and are clothed like Lay-men They haue no great learning it is sufficient if they can read the Alcoran which being written in Arabike they are as loth to haue translated into the vulgar as the Papists are to haue the Scripture Hee which can interprete and make some Exposition of the Text is of profund learning Yet are they reuerenced and if a Turke doe strike or offer outrage to them he loseth his hand and if he be a Christian his life being sure to be burned Some say that now of late some of them are more studious of Astronomie and other Arts As for those superiour rankes no doubt may be made of their high account The Chadilescher is clothed in Chamlet Satten Silke Damaske or Veluet of seemely colour as Russet or Tawny and in Purple-coloured cloth with long sleeues Their Tulipan on their head is of maruellous greatnesse sharpe in the middest of Purple Russet colour deeper and thicker then others their beards great They ride on Geldings with Purple foot-cloths fringed and when they goe on foot they goe slowly representing a stately and sacred grauitie There is another order of sacred persons which yet are neither regular nor secular by any vow or ordination but had in that account for their birth being supposed to descend of the line of Mahumet The Turkes and Tartarians call them Seiti or Sithi the Moores Seriffi These we are greene Tulipans which colour none else may weare and that onely on their head Some Christians ignorant hereof haue had their apparell cut from their backes for wearing somewhat greene about them These they call Hemir They enioy many priuiledges especially in giuing testimony wherein one of these is as much as two other which they abuse to iniury and wrong The most of them are Moores which goe ten or fifteene in a company with a banner on a staffe hauing a Moone on the top and that which is giuen for Gods sake they sit and eate in the street where also they make their praiers and are poorly clad Like to these in priuiledge and prauiledge are the Chagi or Fagi which liue on almes like Fryers They attend on the publike prayers on the holy Reliques on the Corpses and Funerals of the dead and to prey on the liuing by false oathes A digression touching the Hierarchie and Miseries of Christians vnder the Turke c. ANd thus we haue taken a leisurely view of the Turkish Hierarchy from the poore Softi to the courtly Cadilescher and pontificall Mufti flourishing and triumphing together with that Monarchy which is exalted and hath exalted them with the power not of the Word of GOD but of the Sword of Man But with what words meane whiles shall wee deplore the lamentable and miserable estate of that Christian Hierarchy and Ecclesiasticall Politie which sometimes flourished there with no fewer nor lesse titles of dignitie and eminence Where are now those Reuerend Names of Bishops Archbishops Metropolitans Patriarkes and the swelling stile of Oecumenicall Nay where are the things the life and liuing for the stile names titles still continue continue indeed but as Epitaphs and Inscriptions on the Monuments of their deceased and buried power as the ghosts and wandring shadowes of those sometimes quicke and quickning bodies of rule and gouernment Great Citie of great CONSTANTINE seated in the Throne of the World the fittest situation to command both Sea and Land through Europe Asia and Africa at thy first Natiuitie honored with a double Diadem of Christianitie Soueraigntie to which the Sea prostrateth it selfe with innumerable multitudes of Fish the Land payeth continuall tribute of rare fertilitie for which old Rome disrobed her selfe to decke this her New-Rome Daughter and Imperiall heire with her choisest Iewels and Monuments a Compendium of the World Eye of Cities Heart of the habitable earth Academie of learning Senate of gouernement Mother of Churches Nurse of Religion and to speake in the language of thine owne A new Eden an earthly Heauen modell of Paradise shining with the varietie of thy sacred and magnificent buildings as the Firmament with the Sunne Moone and Starres This was thy ancient greatnesse great now onely in miserie and mischiefe which as chiefe seat of Turkish Greatnesse is hence inflicted on the Christian Name And thou the Soule of this Bodie the goodliest Iewell in this Ring of Perfection which so many wonders of Nature conspired to make the Miracle of Art the TEMPLE of that WISDOME of GOD which is GOD called by him which saw thee both Christian and Mahumetan A terrestriall Heauen a Cherubicall Chariot another Firmament beyond all names of elegance which I thinke saith another the very Seraphins doe admire with veneration and which hath here moued thy mention high Seat and Throne of that Patriarchiall and Oecumenicall Highnesse which hence swayed all the East and contended with Westerne Rome for Soueraigntie now excludest rule rites yea persons Christian wholly hallowed to the damnable holies of ridiculous and blasphemous Mahometisme the multitudes of other Churches as silly captiued Damsels attending and following thee into this Mechiticall slauerie O CITIE which hast beene woe worth that word that hastie hast-beene which hast been but who can say what thou hast beene let one word the sum of all earthly excellence expresse what flouds of words and seas of Rhetorick cannot expresse which hast beene CONSTANTINOPLE which art that one name may declare thy bottomlesse hellish downefall indeed though not in name Mahometople the Seat of Mahomets power the settling of Mahumetan dregs What words can serue to preach thy funerall Sermon and ring thy knell to succeeding ages Sometimes the Theatre of worldly pompe but then on that dismal day of thy captiuitie the stage of earthly and hellish Furies the sinke of bloud and slaughter-house of Death What sense would not become senselesse to see the breaches of the walls filled vp with the slaine the gate by death shutting out death closed vp to the arch with confused bodies of Turks and Christians the shouts of men fighting the cries grones gaspes of men dying the manifold spectacles and varietie of death and yet the worse estate and more multiplied deaths of the liuing women rauished maidens forced persons vowed to sanctitie deuoted to lust slaughter slauerie reuerend age no whit reuerenced greene youth perishing in the bloome and rotten before it had time to ripen the father seeing the hopes of his yeeres deare pledges of Nature slaine or sold before his face the children beholding the parents passe into another captiuitie all taking an euerlasting fare well of all wel-fare as well as of each other Well may we in compassion weepe for those miseries the bitter passion whereof like a violent whirlewinde did to them drie
the Persians Naturall Magicke is by Delrio diuided into that which worketh wonders not miracles and that which diuineth But I am weary of this Magicall search Leaue wee them in their Mazes Circles Labyrinth of Errour and let vs take view of the Persian Magi from whence Plinie deriueth the first originals of Magicall Vanities which are saith hee compounded of three Arts that exercise most imperious power ouer the mindes of men Physicke and that offering her selfe more sublimate and pure in the sacred name and rites of Religion beautified also with the addition of Mathematicall Sciences a threefold cord not easily broken like a three-headed Cerberus or trible crowned Prelate holding the world in feare or loue thereof Xoroastres who liued at Eudoxus testifieth sixe thousand yeeres before Plato first inuented it in Persia Hermippus affirmeth that Agonax taught him Apusorus and Zarates among the Medes Marmaridius the Babylonian Hippocus the Arabian and Zarmocenidas the Assyrian haue been famous for their practise and writings of this Art Pythagoras Empedocles Domocritus Plato sailed farre to learne it vndertaking long exiles rather the pilgrimages or peregrinations to that end He impiously addeth Moses and Iochabel it may be he meaneth Ioshua to this impious number The Scripture tels of Iannes and Iambres and Simon Magus famous in this infamie Hierom saith they were the Philosophers of the Chaldaeans and that the Kings did all things after the direction of their Art which they are Plinies words in the East ruleth the King of Kings Porphirius affirmeth that they which were wise in diuine mysteries and performed them were called of the Persians Magi the same saith Picus that Philosophers were amongst the Greekes The like hath Philo and Proclus and Arnobius of Hosthanes Magus They were studious in prayers instituted sacrifices and mysteries as the Indian Brachmanes and Graecian Theologie acknowledged Angels Paradise the soules immortalitie Patricius also addeth to this their Philosophie and Theologie Astronomie and Physicke and all knowledge of Nature It is like that in the Persian Magi concurred both a certaine stocke or kindred which were also so called as is said and the Philosophicall Inquisition of Nature and the Priestly function and also some either implicite or explicite societie with Deuils The same they were at least in profession and reputation that the Philosophers with the Greekes the Priests in Egypt Gymnosophistes in India Chaldaeans in Babylon Druydes in Gallia and in this our Ile the Italian Aruspices and other religious persons the Treasurers of their Theologie and Philosophie in other places As for those Magi mentioned in the Gospell some suppose them to come from Aethiopia some from Arabia some from Mesopotamie some from Chaldaea and some from Persia and some from diuers of those Regions Whencesoeuer they came they had a brighter Starre to guide them with diuiner light then those Magicall brans of hellish fire could yeeld Plato commends this Magia and cals it Machagistia and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the worship of the Gods and saith that the Kings of Persia learned it as a knowledge of Diuine Mysteries wherein by the worlds Common-wealth they were instructed to gouerne their owne Others as they were led by differing affection doe as much discommend them And truely as in the Chaldaean and Aegyptian Priests their searching out the mysteries of Nature cannot but deserue commendation but their abusing this naturall Philosophie to vnnaturall conspiracie with deuils cannot but be detested of those which are not themselues detested of GOD. And either from this deuillish conspiracie or ouer-curious vanitie did arise their predictions of future euents in which respect the Ethnikes had them in high reputation Ammianus Marcellinus saith that Zoroastres added much to this Art from the Chaldaean mysteries and Hystaspes the Father of Darius from the Brahmanes which hee in his Indian trauels had found in a woodie solitarinesse and learned of them the motions of the Starres and pure rites of sacrifices which he taught the Magi and they together with the skill of diuination deliuered to their posteritie by Tradition and that progenie is alway consecrated to Diuine Seruices and keepe continually burning certaine fire which first came from heauen a small portion whereof was wont to bee carried before the King of Asia There were but a few of them at the first and it was vnlawfull to touch the sacrifice or approach to the Altar before the Magus with a certaine set speech had powred on his sacred preparatiue liquors Afterwards being increased in number they grew into an entire Nation and inhabited vnwalled Townes being gouerned by their owne lawes and honoured for Religion Cicero writeth that the Magi did assemble together in Fana into certaine Temples or consecrated places to consult about their diuinations They presaged to Cyrus thirtie yeeres reigne They dranke the herbe Theangelis and vsed also the herbe Aglaophon or Marmaritis when they would diuine They diuined by the notes and markes of the bodie they foretold the euents of prodigies They might not teach any but Persians the mysteries of their science without the Kings leaue And yet Plinie saith that Plato Democritus Empedocles and Pythagoras vndertooke exiles as is said before rather then trauels to learne the same which after their returne they taught Apollonius also for the same cause went into Persia and India whose Philosophie plainly appeareth by the history of his life to bee soyled with Magicall impuritie And although some commend one sort of Magia as being their Theologie and Philosophie yet seeing their Philosophie was corrupted with curiositie and their Theologie with superstitious Idolatrie it could not be free from some kinde of at least implicite sorcerie as the examples of those which were most eminent herein do shew Such as one Pases was who by enchantments would make shewes and resemblances of sumptuous feasts with many attendants and had a Magicall or enchanted halfe-peny which would returne to him againe when he had bought any thing therewith Yea howsoeuer Patricius would not excuse only but highly commend the Oracles as he termeth them of Zoroaster yet doth he cite out of him that Barbarous names must not bee changed For all things haue their names of God which haue an vnspeakeable power in holy things which words seeme to incline to Charmes which are commonly in barbarous vnsignificant termes Other things which he with great paines hath gathered out of the Platonikes stamped with Zoroasters name are many of them diuine being interpreted in the best sense For they are for the most part obscure and many exceeding the sense of such weake Readers as I confesse my selfe Some I haue here expressed In all the world shineth the Trinitie of which the beginning is Vnitie The Father perfected all things and deliuered them to the second Minde which all mankinde calleth the First He remaineth in the paternall profunditie It is the minde of the Minde which is framer of the fierie
Ram. r W. Magoths ap Hakluyt ſ Iohn Iane t Ap. Hak. M. S. a Botero Enquiries of Lang. and Relig 4. 14. b Bot. part 1. vol. 2. Herera c P. Ferdin de Quir. Detectio Australis Incognit d By Walsingham Grisley c e Mercurius Britannicus Of Chil. f Botero g G. Ens l. 2. c. 4 h Lop. Vaz i L. Apollon hist Peru l. 1. k The Riuers of Chili in the night time froz n. l Earthquakes in Chili and their effects * Some reckon this Towne to Peru It was vexed with Earthquakes 1582. 1586. m Acost l. 3. c. 9. n L. Apollon Hist Peru l. 3. o Nuno da Silua p Oliu. de Noort q Adams and the Dutch Fleet lost many of their men in fight with the Indians 1608. about S. Marie r Oliu. de Noort ſ Gomar c. 144. vid. historia general del Peru Escrita por el Ynca Garcilasse de la Vega in 8. lib. t Gom. c. 108. Benzol 3. c. 1. L. Apol. l. 1. u Peru why so called x Gom. c. 112. Apol. l. 2. Ben. l. 3. c. 3. * The Friers preaching This Oration is expressed more at large by Vega p. 2. l. 1. c. 22. diuided into two parts And Philipillus the Interpreter wanting fit words which the Cuscan Language hath not to expresse his Oration falsified the sense as by their Quippos hath appeared So for Trinitie and Vnitie hee interpreted Foure for our sinne in Adam that on a time all men being assembled layed their sinnes on Adam Nothing of the Diuinitie of Christ but that hee was a great Lord c. and that their forces which they threatned were superiour to those of Heauen as if they had Gods not men to fight against Whereupon Atahuallpa so he cals him fetched a deepe sigh and after made an answere far differing from this which Authors haue related But this was written by the Spaniards to the Emperour to cleere themselues which had offered abuse to the Inga neither would they suffer the truth to be written His answere hee relateth at large and is worth reading The Spaniards weary of his prolixitie made a rout and tooke him no man resisting Miguel Astete laying first hold but Pizarro carrying the credit such as it was his Fringe or Diademe remayned with Astete till 1556. When he restored it to the Inga Sayritupac The Frier was after * a Bishop and lastly slaine by the Indians a Gom. c. 113. b This hee spake according to the Bul of Alexander the Sixt which had giuen the Southerne and Western world to the Spanish Kings The hornes of the Bull and not of the Lambe are the Popish weapons c Rel. della conq del Peru ap Ram. tom 3. Xeres ibid. d Vega saith Atahuallpa forbad them whose command was a Religion to them death to transgresse and there perished 5000. of which 3500. Souldiers others of all ages and both Sexes which had come in great multitudes to heare and solemnize this Embassage of them which they tooke for Gods a Lop Vaz b Gomara saith that it was a great roome and they made a line about it it was all of wrought metal in vessels c. c Gom. hath 252000. poūds of siluer and 1326000. Pezos of Gold d Xeres saith they were 102. Footmen and Horsemen e They baptised him before his death thretning otherwise to burne him aliue Vega l 1. c. 36. The gold siluer which Atabaliba paid came to 4605670. Duc. Blas Valeca hath 4. Millions 800000. Duc. a summe not now maruailous when euery yeere 10. or 12. millions entreth the Guadalquibir The naturall strength of the country is such that had there not bin contentiō betwixt the Brethren c. Peru could neuer haue bin subdued f Gom. c. 115. g The Spanish Captaine in Ramus cals Cusco saith he promised 4 times as much h He kept Cusco with 30000. Indians i They after burnt him k F. Xeres P. Sancto Of their treasures see inf §. 3. c 9. §. 3 c. 11. § 1 c. l Benzo l. 3. c. 5 m Acost l. 6. c. 19. 20. 21. 22. Originall of the Inguas Their Kings n Gom. c. 120. Mariana lib. 26. Guaynacapa prophesied by reuelation of his Oracles of the comming of bearded men commanding at his death that they should yeeld subiection to them hauing a better law customes c. then they as Atahuallpa in his answer to Valle viridi his oration ap Veg. o Acost l. 6. c. 22. 23. p His Son Sayri Tupac was baptised by the name of Diego Amaru was his Brother q One of which hath written a generall History of the Indies in two parts in the former of the Peruuian Antiquities Acts in the later of the Spanish viz. Garcilasso de la Vega Naturall of Cusco his Mother was Palla Isabel daughter of Huallpa Topac Inga one of the Sons of Topac Inga Yupangui and of Palla Mama Ocllo his lawfull ife His Father was Garcilasso de la Vega one of the Conquerors of Peru a Captaine who went thither with Pedro de Aluarado 1531. and there continued till his death 1559. Francisco de Toledo being Viceroy entred Processe against the Ingas and all the Mestizos of that bloud but would not execute them Instead whereof he sent and dispersed them lest by their Fathers conquests or mothers bloud they should challenge that Empire into Chili Pinama New Granada Nicaragua and into Spaine 36. Indians of that bloud they sent to Loy Reyes there to remayne of which 35. dyed in little more then two yeares with griefe c. Others also elsewhere dyed Don Carlos had a Son in Spaine which there dyed 1610. of griefe and soone after a little Infant which he left and so all Guaynacapas prophesie touching his Posterity was accomplished In Mexico they tooke not that course because the Kingdome passed by Election not Succession The present Inga they presently sentenced to lose his head who desired to be sent into Spaine protesting his innocency that if his Father could do nothing against 200. Spaniards in Cusco with 200000. Indians what could they feare of him so poore He appealed to the King and to Pachacamac was baptised also by the name of Philip his Inga as he called him moued pitie in the Spaniards who would haue besought for him to be sent into Spaine there to remayne exiled but might not be suffered on paine of death to speake to the Viceroy Thus was Amaru or Philip brought forth on a Mule his hands fastned the Cryer proclayming him a Tyrant and Traytor with a halter about his necke 300000. were gathered together in the streets and wayes to this sad spectacle with much teares and cryes the Priests desired him to enioyne them silence whereupon hee lifted vp his hand and laying it on his eare and thence by degrees to his thigh there followed such silence as if there had not beene a man in the Citie And thus with protestation of his innocencie hee sustayned