Selected quad for the lemma: tradition_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
tradition_n	book_n	receive_v	scripture_n	2,071	5	6.0510	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10231	Purchas his pilgrimage. Or Relations of the vvorld and the religions obserued in all ages and places discouered, from the Creation vnto this present Contayning a theologicall and geographicall historie of Asia, Africa, and America, with the ilands adiacent. Declaring the ancient religions before the Floud ... The fourth edition, much enlarged with additions, and illustrated with mappes through the whole worke; and three whole treatises annexed, one of Russia and other northeasterne regions by Sr. Ierome Horsey; the second of the Gulfe of Bengala by Master William Methold; the third of the Saracenicall empire, translated out of Arabike by T. Erpenius. By Samuel Purchas, parson of St. Martins by Ludgate, London.	Purchas, Samuel, 1577?-1626.; Makīn, Jirjis ibn al-ʻAmīd, 1205-1273. Taŕikh al-Muslimin. English.; Methold, William, 1590-1653.; Horsey, Jerome, Sir, d. 1626.	1626 (1626)	STC 20508.5; ESTC S111832	2,067,390	1,140

they which saying Amen beleeueth all things which the wise Rabbins haue written And if any bee so simple that he cannot vnderstand yet must hee beleeue When two Rabbins saith their Talmud maintaine contrary opinions yet must not men contradict them because both of them hath his Kabala or Tradition for the same and this is a rule in their Rabbins Remember rather the word of the Scribes than of the Law of Moses R. Salomon Iarchi vpon Deuteronomie chap. 17. verse 12. Thou shalt not decline from the word that they shall shew thee to the right hand or to the left hath these words And when he saith vnto thee Of the right hand that it is the left and Of the left hand that it is the right thou must beleeue it how much more if hee saith The right hand is the right c. They haue a storie in their Legend for the same That there came a Goi a Gentile to Sammai and asked how many Lawes they had who answered two a Written and a Verball Hee replyed the written Law I acknowledge no lesse then thou make mee therefore a Iew and teach me the other Sammai refused and hee went to Hillel these both liued a little before the time of Christ who admitted and instructed him after hee bad him pronounce the letters in order Aleph Beth Gimel c. which he did The next day he bade him say the same letters backward Gimel Beth Aleph The Gentile said Rabbi yesterday you taught me otherwise and yet said Hillel you beleeue me and so learne of me which you must no lesse doe in the Traditionall Law beleeuing all that is therein I had almost thought in reading of this Hillel I had heard the Catechizing of some Romish Conuert that with an implicite faith beleeuing and worshipping hee knowes not what repentè prodit Catholicus is foole Catholike in an hower resigning himselfe to whatsoeuer that Church teacheth vpon an Ipsa dixit or else that I had beene reading the life and precepts of Ignatius Leiola the Iesuite-founder so like is the story though the names differ who practised himselfe and trayned vp others Ad sapientem hanc sanctamque stultitiam caecae vt ipse appellabat obedientiae saith Maffaeus in a large Discourse hereof Pauls Omnia probate was in those dayes but prudentiam non obedientis sed imperantis esse respondit Ignatius negabat obedientis nomine dignum haberi oportere qui legitimo superiori non cum voluntate iudicium quoque suhmitteret in superiorum iussu examinando esse arrogantiam And thus writeth Ignatius himselfe Perit celebris illa Obedientiae caecae simplicitas cùm apud nos ipsos in quaestionem vocamus recténe praecipiatur an secus perit humilitas perit in rebus arduis fortitudo c. To obey in outward execution and effecting the command of a Superiour may proue no vertue of patience but a cloake of malice a very imperfect perfection not worthy the name of vertue vntill the inward affect bee ioyned to the outward effect neither is this a whole sacrifice except hee not onely will the same but iudge and bee of the same sentence with his superiour hee must in the person of his superiour behold Christ who can neither deceiue nor be deceiued ready alway to defend neuer to mislike his command yea whatsoeuer his superiour enioyneth hee must accept as the precept and will of God and as hee is readie to beleeue the Catholique faith so to be carryed without further search with a blind force of the will desirous to obey Thus did Abraham when hee was commanded to offer Isaac and therefore thus must the Iesuite doe when an Ignatian Superiour commands or else hee is no Holocaust for the Loiolan Altar Euen as a Carkasse saith the Iesuiticall Constitution which will bee drawne any way or a Staffe in an old mans hand plyant as he pleaseth so and so must our waxen Iesuites bee Asses without vnderstanding nay carkasses without life staues and slaues and blockes guided by their guides though it bee to cracke the Crownes of Kings And as his legacie hee bequeathed this a little before his Death to the societie that they should bee as plyant waxe as an Image flexible at pleasure yea though it seeme against Conscience yet must a man beleeue his Superiour rather then himselfe And if the Pope should bid him crosse the Sea in the next Boat hee met with though destitute of sayles oares mast and helme and without all kind of prouision he would doe it willingly This hee called Mortification Others which are not thus blind haue their sinnes still remaining and haue but one foot in Religion This obedience saith another of them is the character imprinted by Diuine and not humane hand in this societie What Diuell of Hell could euer haue taught Murthers and Treasons to be tollerable nay commendable nay meritorious if his Scholler should not first passe this Iesuiticall Retrograde from a Christian and a Man with the losse of Religion and Reason to become as these Rome-Rabbins terme it a Carkasse indeed an Image or a Staffe in the hand of That old one which like the Aegyptian Inchanters hee might make a Serpent at his pleasure But let the truth preuaile and Moses Rod eate vp these Serpent-rods of the Aegyptians And what more could old Hillel say to his Disciples Or doth God himselfe exact Bernard throughout his seauenth Epistle teacheth more soundly of the Pope and those religious Superiours Nec dico praepositorum mandata esse à subditis iudicanda vbi nihil iubere deprehenduntur diuinis contrarium institutis Sed necessariam esse dico prudentiam qua aduertatur si quid aduersetur libertatem qua ingenuè contemnatur Hanc ego nunquam aemuler obedientiam talem mihi nunquam libeat modestians vel potius molestiam imitari Talis siquidem obedientia omni est contemptu deterior talis quoque modestia vltra omnem modum extenditur O patientia omni digna impatientia But to leaue this question and our Iesuites till fitter time Iewish Rabbins auerre that whosoeuer mocketh or contemneth their sayings shall bee punished in hot and boyling Zoah or excrement in hell And thus much of their Talmud the originall and authoritie thereof More modest yet were those Fathers of Trent that would ascribe but equalitie of reuerence and respect to their Traditions with the Sripture With equall affection and esteeme say they wee receiue and reuerence Traditions and the bookes of the old and new Testament which must needs acknowledge themselues beholding to them lest if they complaine they follow not their Traditionarie Masters in making sit lower and they haue their Anathema as ready as the Rabbins their Zoah and their Traditions Canons and Constitutions must interpret as well as their Kabala And some of that hotter societie haue found fiue priuiledges of Tradition aboue Scripture as being written in the hearts of men

appointment of the day But why is this day now called the Lords day I answer euen therefore because it is the Lords day not changed by the Churches Constitution Meere as some seeme to hold except by the Churches authority they meane Christ and his Apostles nor descended to vs by Tradition as the Papists maintaine seeing the Scriptures Act. 20.7 1. Cor. 16.21 Apoc. 1.10 mention the name and celebration by the constant practise of the Apostles yea Christ himselfe as he rose on that day so did he vsually appeare on that day to his Apostles before his Ascension Christ therefore and his Apostles are our Authors of this change And the Church euer since hath constantly obserued it The Fathers teach yea the Papists themselues acknowledge this truth So Bellarmine de Cultu Sanct. l. 3. c. 11. saith Ius diuinum requirebat vt vnus dies Hebdomade dicaretur cultus diuino non autem conueniebat vt seruaretur Sabbathum itaque ab Apostolis in diem Dominicum versum est It was in the Primitiue Church called the Lords day the day of Bread and of Light because of the Sacraments of the Supper and Baptisme therein administred called Bread and Light And how it may be ascribed to Tradition Bellarmine the great Patron of Traditions sheweth out of Iustin Martyr who saith Christus haec illis Apostolis Discipulis tradidit Iustin in fine 2. Apolog He there also reporteth That they had their Ecclesiasticall Assemblies euery Lords day The Rhemists which ascribe it to Tradition in Annot. Matth. 15. acknowledge the institution thereof in Annot. 1. Cor. 16.2 Ignatius may be allowed Arbiter in this question of the Sabbath who thus writeth to the Magnesians Non Sabbatisemus Let vs not obserue the Sabbath after the Iewish manner as delighting in ease For he that worketh not let him not eate but let euery one of vs keepe the Sabbath spiritually not eating meat dressed the day before and walking set paces c. But let euery Christian celebrate the Lords day consecrated to the Lords resurrection as the Queene and Princesse of all dayes Now for the particular Commandement which was giuen him as an especiall proofe of his obedience in a thing otherwise not vnlawfull it was the forbidding him to eate of the fruit of the Tree of Knowledge For in the middest of the Garden GOD had planted two Trees which some call Sacraments and were by GODS Ordinance signes vnto him one of life if he obeyed the other of death by disobedience Not as the Iewes thought and Iulian scoffed That the Tree had power to giue sharpenesse of wit And although some thinke signes needlesse to so excellent a creature yet beeing mutable subiect to temptation and each way flexible to vertue or vice according as he vsed his naturall power of free-will I see not why they should deny GOD that libertie to impose or man that necessitie to need such monitories and as it were Sacramentall instructions For what might these Trees haue furthered him in carefulnesse if he had considered life and death not so much in these Trees as in his free-wil and obeying or disobeying his Creator These Trees in regard of their signification and euent are called the Tree of Life and the Tree of Knowledge of good and euill which was not euill or hurtfull in it selfe but was a visible rule whereby good and euill should be knowne and that by reason of the Commandement annexed which he might by this Precept see to be grounded in obeying or disobeying the authority of the Law-giuer An easie rule and yet too easily broken For when as God did hereby challenge his own Soueraignty by imposing so easie a fine which might haue forbidden all but one as contrariwise he allowed and fore-signified the danger that he might continue his goodnesse to man continuing in obedience yet did man herein shew his contempt in reiecting so easie a yoake and so light a burthen I will not reason whether these two Trees may properly be called Sacraments of which say some the one was but for the bodily life and better neuer to haue touched the other this we know that in eating of this he lost both bodily and spirituall life which the name and institution thereof forewarned and should haue preuented otherwise in eating of the other immortalitie had been sealed both in soule and body to him and his for euer Srange it seemeth that he should need no monitorie signes to preuent that which euen with these helps added he did not eschew CHAP. V. Of the Fall of Man and of Originall Sinne HItherto we haue beheld the Creation of the World and of our first Parents the liuely Images of the Creator and the Creature whom we haue somewhat leisurely viewed in a naked Maiesty delighting themselues in the enamelled walkes of their delightfull Garden The Riuers whereof ranne to present their best offices to their new Lords from which they were forced by the backer streames greedy of the sight and place which they could not hold The Trees stouped to behold them offering their shady mantle and varietie of fruits as their naturall tribute each creature in a silent gladnesse reioyced in them and they enioyed all mutuall comforts in the Creator the Creatures and in themselues A blessed Payre who enioyed all they desired whiles their desire was worth the enioying Lords of all and of more then all Content which might in all they saw see their Makers bounty and beyond all they could see might see themselues comprehended where they could not comprehend of that infinite Greatnesse and goodnesse which they could not but loue reuerence admire and adore This was then their Religion to acknowledge with thankefulnesse to be thankefull in obedience to obey with cherefulnesse the Author of all this good to the performance whereof they found no outward no inward impediment Sickenesse Perturbation and Death the deformed issue of Sinne not yet being entered into the World In this plight did Satan that old Serpent see disdaine and enuy them It was not enough for him and the deuillish crue of his damned associates for their late rebellion to be banished Heauen but the inferiour world must be filled with his venome working that malice on the Creatures here which he could not there so easily wrecke on their Creator And because Man was here GODS Deputy and Lieutenant as a petty God on the Earth hee chooseth him as the fittest subiect in whose ruine to despite his Maker To this end he vseth not a Lion-like force which then had been bootlesse but a Serpentine sleight vsing that subtill creature as the meetest instrument to his Labyrinthian proiects Whereas by inward temptation he could not so easily preuaile by insinuating himselfe into their minds he windes himselfe into this winding Beast disposing the Serpents tongue to speake to the Woman the weaker Vessell singled from her husband and by questioning doth first vndermine her The Woman

some to call the name of the Lord that is after Rabbi Salomo to apply the name of God to Images Stars and Men But the more likely opinion is that when Adam had obtained a more holy posteritie which was now multiplyed in diuers families Religion which before had been a priuate In-mate in Adams houshold was now brought into publike exercise whereof Prayer hath alwaies been accounted a principall part and God himselfe in both Testaments calleth his house a house of Prayer the calues of the lips and the ejaculations of the heart being the body and soule of Diuine worship whereof Sacrifices were in a manner but the apparel fashioned to that infancy of the Church Of the names of the posteritie of Adam and his hundred yeeres mourning for Abel of Seth his remoouing after Adams death to a mountaine neere Paradise and such other things more sauouring of fabulous vanity in the false-named Methodius Philo and others that follow them I list not to write And wel might Genebrard haue spared his paines in searching for the antiquitie of Popery in this first Age of the World Easily may we grant a Church then truely Catholike in the Posteritie of Seth instructed partly by Reuelations partly by Traditions concerning the Creation the fall the good and euill Angels the promised Seed the Vnitie and Trinitie punishments and repentance for sinne publike and priuate Deuotions and other like Articles gathered out of Moses but for the Rabble of Rabbinicall Dreames which hee addeth herevnto we had need of the implicite faith of some simple credulous Catholike to receiue them as namely Purgatory resembled in the fiery Sword at the entrance of Paradise Free-will grounded on that which GOD speaketh to CAINE Thou shalt rule ouer him the prerogatiue of the elder Brother ouer the yonger falsly applyed to the rule of the minde ouer sinfull lusts the choice of meates in the first Fathers abstinence from flesh fish and wine as hee saith which had not beene permitted to them as it is to vs Traditions when as yet they had no Scripture Superstitious Obsequies to the dead because the Iewes in their office for the dead call vpon the Fathers which lye buried at Hebron namely Adam Eue and the rest to open the gates of Paradise Deuotion to Saints because the Cherubins were set betweene Paradise and Sinners as if their Saints were honoured to keepe them out of Heauen and not the bloudie Sacrifices onely in Abels offering but that vnbloudie Sacrifice so they stile their Masse in the offering of Caine wee enuie them not their Founder yea he finds their Sacrifice of Orders in Gods executing the Priestly function of Matrimony in Adam and Eue of Baptisme in the Breeches which they ware of Penance because GOD said Thou art dust and to dust thou shalt returne of Confirmation in those words Shee shall breake thy head the Truth will breake their heads for so reading it of Vnction in that Seth went to the Cherub which kept Paradise and receiued of him three graines of the Tree of Life whereof we reade in the Apocalyps the leaues shall heale the Nations with those graines was an Oyle made wherewith Adam was anoyed and the stones put into his mouth whence sprang the Tree whereof the Crosse of our Lord was made hidden by Salomon in the Temple and after in the Poole of Bethesda Spectatum admissi risum teneatis amici Did not Genebrard deserue an Archbishopicke or if the obseruation be his did not Petrus Victor Palma which set him forth with such Comments deserue the Palme and Victory for Peters pretended Successors which could find such antiquitie for proofe of their Catholicisme Much good may it doe their Catholike mawes with such Dainties Iust art thou O Lord and iust are thy iudgements which because they will not beleeue thy Truth giuest them ouer to such strong delusions to beleeue so grosse and palpable Lyes CHAP. VII Of the cause and comming of the Floud THus wee haue seene in part the fulfilling of the Prophesie of the Seed of the Woman and of that other of the Serpent in the Posteritie of Caine and Seth. The Family of Caine is first reckoned and their forwardnesse in humane Arts as the children of this World are wiser in their generation in the things of this life which they almost onely attend then the children of light As for the Iewish Dreames that Lamech was blind and by the direction of Tubalcaine his sonne guiding his hand slew Caine supposing it had beene a wilde beast which when he knew so inraged him that he killed his sonne also they that list may follow Moses reckoneth the Generations according to the first-borne in the Posteritie of Seth as enioying the Principalitie and Priest-hood that so the promised Seed of the Woman after such a World of yeares comming into the World might iustifie the stablenesse of GODS promises his Lineall Descent from Adam with a due Chronologie beeing declared After Seth Enosh Kenan Mehalaleel Iared was Henoch the seuenth from ADAM who walked with God whom God tooke away that he should not see death This before the Law and Helias in the Law are Witnesses of the Resurrection being miraculously taken from the Earth into Heauen not by death but by supernaturall changing of their bodies That hee should bee still in an Earthly Paradise and that hee and Elias should come and preach against Antichrist and of him be slaine is a Popish Dreame the Scripture saying that HENOCH was taken away that he should not see death of Elias that he is alreadie come in the person of Iohn Baptist the Spirit and power or spirituall power of walking with GOD reforming Religion and conuerting soules beeing communicated to many of those Ministers which haue lien slaine in the streets of that great Citie This his Assumption is supposed to be visibly done Hee was a Prophet and Iude doth in his Epistle cite a testimonie of his which eyther by Tradition went from hand to hand as it seemeth the whole Word of GOD was deliuered before the dayes of Moses GOD by Visions and Dreames appearing vnto the Patriarkes or else it was written and since is lost Some hold it was penned by some Iew vnder the name of Enoch Augustine thinketh that the Booke entituled Enoch was forged in his name as other Writings vnder the names of Prophets and Apostles and therefore calleth it Apocrypha as Hierome doth also Chrysostome and Theophilact account Moses the first Pen-man of Holy Scripture Although it seemes that Letters were in vse before the floud if Iosephus his testimonie be true who affirmeth that Adam hauing prohpecied two vniuersall destructions one by fire another by water his Posteritie erected two Pillars one of bricke another of stone in both which they writ their inuentions of Astronomie that of stone was reported to remaine in his time Some ascribe this to Seth as

Passeouer Pentecost or Whitsuntide the Feast of Tabernacles These were chiefe to which were added the Feast of Trumpets of Expiation and of the Great Congregation To these we may reckon the seuenth yeeres Sabbath and the yeere of Iubilee These Feasts GOD had prescribed to them commanding that in those three principall Feasts euery male as the Iewes interpreted it that were cleane and sound and from twenty yeeres of their age to fiftie should appeare there where the Tabernacle or Temple was with their offerings as one great Parish Deut. 16. hereby to retaine an vnitie in diuine worship and a greater solemnitie with increase of ioy and charitie being better confirmed in that Truth which they here saw to be the same which at home they had learned and also better strengthened against the errors of the Heathen and Idolatrous feasts of Diuels To these were after added vpon occasions by the Church of the Iewes their foure Feasts in memory of their calamities receiued from the Chaldeans their Feast of Lots of Dedication and others as shall follow in their order They began to celebrate their Feasts at Euen so Moses is commanded From Euen to Euen shall yee celebrate your Sabbath imitated in the Christian Euen-songs on holy Euens yet the Christian Sabbath is by some supposed to begin in the morning because Christ did rise at that time As for the causes of Feasts many they are and great That the time it selfe should in the reuolution thereof be a place of Argument to our dulnesse This is the day which the Lord hath made let vs reioyce and be glad in it And what else is a festiuall day but a witnesse of times light of truth life of memory mistresse of life A token of publike thankfulnesse for greatest benefits passed a spurre to the imitation of our Noble Ancestrie the Christian Worthies a visible word to the Ethnicke and ignorant which thus by what we doe may learne what we beleeue a visible heauen to the spirituall man that in festiuall ioyes doth as it were open the vayle and here fides is turned into a vides whiles in the best exercises of Grace he tasteth the first fruits of Glory and with his Te Deums and Halleluiahs begins that blessed Song of the Lamb whiles time it selfe puts on her festiuall attire and acting the passed admonish the present ages teacheth by example quickneth our Faith strengthneth hope inciteth charitie and in this glimpse and dawning is the day-starre to that Sunne of Eternitie when time shall be no longer but the Feast shall last for euerlasting These the true causes of festiuall Times CHAP. V. Of the Festiuall dayes instituted by God in the Law AS they were enioyned to offer a Lambe in the morning and another in the Euening euery day with other Prayers Prayses and Rites so had the SABBATH a double honour in that kinde and was wholly sequestred and sanctified to religious duties Which howsoeuer it was ceremoniall in regard of that seuenth day designed of the Rites therein prescribed of that rigid and strait obseruation exacted of the particular workes prohibited and of the deadly penaltie annexed yet are we to thinke that the Eternall Lord who hath all times in his hand had before this selected some time proper to his seruice which in the abrogation of Ceremonies Legall is in Morall and Christian duety to be obserued to the end of the World euen as from the beginning of the World he had sanctified the seuenth day to himselfe and in the Morall Law giuen not by Moses to the Iewes but by GOD himselfe as to all creotures is the remembrance of that sanctification vrged Friuolous are their reasons who would renue the Iewish Sabbath amongst Christians tying and tyring vs in a more then Iewish seruitude to obserue both the last and first dayes of the weeke as some haue preached and of the Aethiopian Churches is practised Neither can I subscribe to those who are so farre from paying two that they acknowledge not the debt of one vpon diuine right but onely in Ecclesiasticall courtesie and in regard of the Churches meere constitution and haue thereupon obtruded on many other dayes as Religious respects or more then on this which yet the Apostles entituled in name and practice The Lords day with the same spirit whereby they haue equalled traditions to the holy Scriptures Thus Cardinal Tolet alowes on the Lords day iourneying hunting working buying selling Fayres Fencing and other priuate and publike workes by him mentioned and saith a man is tyed to sanctifie the Sabbath but not to sanctifie it well a new kinde of distinction the one is in hearing Masse and ceasing from seruile workes the well-doing it in spirituall contemplations c. Another Cardinall is as fast as he is loose affirming That other holy daies also binde the Conscience euen in cases voide of contempt and scandall as being truely more holy then other daies and a part of diuine worship and not onely in respect of order and politie But to returne to our Iewish Sabbath Plutarch thought that the Sabbath was deriued of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to keepe Reuell-rout as was vsed in their Bacchanals of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is interpreted Bacchus or the sonne of Bacchus as Coelius Rhodiginus sheweth out of Amphithaeus and Mnaseas who is therefore of opinion That Plutarch thought the Iewes on their Sabbaths worshipped Bacchus because they did vse on that day to drinke somewhat more largely a Sabbatizing too much by too many Christians imitated which celebrate the same rather as a day of Bacchus then the Lords day Bacchus his Priests were called Sabbi of this their reuelling and misse-rule Such wide coniectures we finde in others whereas the Hebrewes call it Sabbath of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth To rest because of their vacation to Diuine Offices and not for idlenesse or worse imployments And for this cause all the festiuall solemnities in the Scripture are stiled with this generall title and appellation as times of rest from their wonted bodily seruices Likewise their seuenth yeere was Sabbathicall because of the rest from the labors of Tyllage In those feasts also which consisted of many daies solemnitie the first and last were Sabbaths in regard of the strictnesse of those daies rest Luke hath an obscure place which hath much troubled Interpreters with the difficulty thereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our English reades it The second Sabbath after the first Isidore saith it was so called of the Pascha and Azyma comming together Chrysostome thinkes as Sigonius cytes him it was when the New-Moone fell on the Sabbath and made a double Festiuall Sigonius when they kept their Passeouer in the second Moneth Stella takes it for Manipulus frugum alledging Iosephus his Author Ambrose for the Sabbath next after the first day of the Easter Solemnitie Hospinian for the Octaues or last

Christ said They made them two-fold more the children of Hell then themselues for they freed themselues from many of those impositions they laid on the Consciences of others And these Proselytes the lesse trusted and therefore burthened them with more obseruations §. IIII. Of the Sadducees AFter we haue spoken of the Pharisees which loued the first roomes which they haue heere obtained it followeth to speake next of the Sadducees who in the New Testament are often mentioned Beda giueth an vniust interpretation of their name saying the Sadducees are interpreted Iust. Epiphanius also fetcheth their name from Sedec which signifieth Iustice Lyra alleageth a reason because they were seuere and rigorous in iudgement they gaue this name of Iust not iustly to themselues Burgensis otherwise as of Arrius were the Arrians so of one Sadoch saith hee are the Sadducees called who was the first inuentor of their Heresie Serarius deriueth the name from both The Pharisees were esteemed more iust then they as appeareth Luke 18.9 They counted themselues iust and despised others Summumius summa iniuria Their rigorous Iustice was vniust rigour This Sadoc or rather Saduc liued vnder Antigonus Sochaeus who succeeded to Simeon the iust His fellow Scholler was Baithos of whom came the Baithosaeans So saith Abraham ben Dauid in his historicall Cabball Antigonus said Bee ye not as seruants which Minister to their Prince on condition to receiue reward Sadoc and Baithos asked him of this thing And he answered that they should not put confidence in the reward of this life but in the world to come But they denied his words and said We neuer heard any thing of the world to come for they had beene his Disciples and they dissented from him and went to the Sanctuarie of Mount Garizim where the Princes were They vpbraided the Pharisees with their Traditions saying The Tradition is in the hand of the Pharisees to vexe themselues in this World whereas in the World to come they haue no reward Antigonus his words are in the Treatise Pirke Aboth Be yee not seruants which minister to a Prince to receiue of him reward But be yee as seruants which minister to their Prince with this condition that they receiue no reward and let the feare of God be vpon you Elias Leuita thus reporteth it Antigonus Sochaeus had two Disciples Zadok and Baiethos which leauing their Master to follow wicked men first beganne to deny the Lawe which was giuen by word of mouth and beleeued nothing but that which was written in the Law Wherefore they were called Karraim that is Bible-men or Textuals and in the Romane Tongue they call them Sadducees These two are reported also to haue forsaken their Master Antigonus and as Apostaticall Heretikes to haue embraced Sanballats new Samaritane Religion at Carizim Baithos had a certaine family from Sadoc otherwise held the same opinions as Hillel and Sammai among the Pharisees so these were two chiefe Masters of the Sadducaean Schooles The Baithucaeans ministred to Baithos in vessels of siluer and gold These Sadduces were called Minim or Minei that is Heretikes They are called Karraim because they would seeme Textuall and Scripture-men disallowing Traditions of Kara which signifieth the Scripture which was called Kara or Cara of Cara to reade saith Drusius because of the diligence which ought to be vsed in reading the Scriptures whereunto men should designe after the Iewish precepts the third part of their life Abraham Zachuth calls them Epicures The Scriptures they interpreted after their owne sense nor regarded they the words of the Wise-men that is the Pharisees They were of the ancient Caraeans or Karraim but not of those which now are so tearmed Which as Zachuth confesseth confesse the Resurrection and Reward Scaliger affirmeth by the testimonie of Philip Frederike a Christian Iew who had great familiaritie with these Karraim at Constantinople and had beene often present at their Synagogue that they differ nothing from the other Iewes but in reiecting Traditions and are farre more honest and faithfull then the Rabbanim of whome they are no lesse hated for their integritie then for reiecting Tradition But in comparison of the Rabbanim there are but fewe of the Karraim And these are of the Reliques of the olde Sadducees These two Sects haue nothing common betweene them but the Text of the Scripture They haue a differing account of their New-Moones the other Iewes reckoning from the Coniunction these Karraim from the time of apparition as doe the Arabians Concerning the Karraim now remayning it is reported that the other Iewes and they will not speake one to another so inexpiable hatred doe the other Iewes conceiue against them And Postellus saith There are three principall Sects of the Iewes in the Easterne parts Thalmudists Carraim which reiect those Glosses They are rich but so hated of the rest that a great part of their Virgins remaine vnmarried And if saith the common Iew it should so happen that a Caraim a Christian should fall together into the water with like possibilitie of sauing either he would make a bridge of the Carraim to saue the Christian The third sort is the Samaritan of which afterward Buxdorf saith that there are of these Caraim also in Poland and Leo mentioneth some places in Barbarie where this sort of Iewes doth inhabite as you may hereafter reade in our sixt booke and the eleuenth Chapter Some also are in Palestina First their difference from the Pharisees was about the future reward which being denied they by consequence of that error fell into the rest to denie the Resurrection the subsistence spirituall c. They cooped vp God in Heauen without all beholding of euill They denied Fate which the Pharisees held They denied Spirit altogether saith Lira for they held God to be corporeall the soule to die with the bodie Angels and diuels they denied Good and Euill they ascribed to a mans free-will They were inhospitall and cruell and as cruelly hated of the people They are charged the Diuell may be slandered to denie all Scripture but Moses But first in Scripture this opinion of theirs is not mentioned and Iosephus affirmeth that they receiued the Scriptures and reiected Tradition Neither would the zealous people of the Iewes haue endured them in the Temple if they had denied their Prophets for feare of whom they durst not professe otherwise of Iohn Baptist although hee had left no monument of miracle or Scripture Drusius would reconcile this opinion of the Fathers which say they denied all but Moses and the other saying that some of the Sadduces liued in Iudaea others in Samaria These later happily with the Samaritans denied all saue Moses Amongst these were the Apostata's which liued in Sichem mentioned by Iosephus Antiq. lib. 11. cap. 8. and Eccles 50.27 Iunius thinketh that they fell from the Iewish Religion with Manasses in the time of Nehemias The Sect of the

you may see in Buxtorfius In this booke were contayned the Traditions and ordinances of the Elders according to the prescript whereof the Iewish Synagogue was to bee ordered and it was receiued and approued of the Iewish Synagogue in the yeere of Christ 219. Some yeeres after Rabbi Iochanan Rector of the Vniuersitie of Ierusalem for the space of eightie yeeres enlarged that booke and called it the Talmud of Ierusalem being fitted for their vse which dwelt in the land of Israel as the other for Forreners which for the difficultie and obscuritie thereof was not had in such estimation as the former nor is it at this day After him Rabbi Asse read in the Schooles those Tractates handling euery yeere two of them so in the sixtie yeeres of his Rector-ship hee went twice through it all but finished in writing onely fiue and thirtie Tractates After him in the yeere 427. Maremar was made Rector to whom Mar the sonne of Rabbi Asse adioyned himselfe These perfected that which Rabbi Asse had left vnfinished And that which they thus added was called Gemara or the complement Thus the Mischnaios and Gemara made vp the whole Talmud These two spent in their labours threescore and thirteene yeeres And so in the yeere of our Lord 500. the Talmud was perfected receiued for authenticall and called the Babylonian Talmud according to which the Iewes to this day behaue themselues in cases spirituall and temporall accounting it as their ciuill and cannon Law The Iewes ascribe the Ierusalem Talmud to the yeere of the World 4229. the other 4265. This is called the Talmud of Ierusalem saith Serarius not because it was written there But was compiled not in the Babylonian Vniuersitie but in one of Israel and in the Ierusalem language which at that time was very corrupt and confused with Greekish Persian and Roman mixtures This was both begun and ended by R. Iochanan aforesaid betweene the times of the Misna and Gemara About the yeere 4860. and 1100. yeeres after Christ R. Isaac ben Iaccb in Spaine writ so it is called The little Talmud And in the great and true Thalmud are the additions of R. Barkaphra Eldad Danius fableth that it is in Hebrew amongst his enclosed Iewes Note also that the name Thalmud or Talmud is giuen sometimes to the whole worke sometimes and often to the Gemara noly calling it the booke of the Misna and Talmud And this is that Law verball or deliuered by word of mouth which is equalled to the other without which the written law cānot be conceiued or vnderstood The ioy of the hart saith Aben Ezra and refreshing of the bones betwixt which and the written Law hee can finde no difference but being deliuered to them from their Elders In one of their bookes printed at Cremona 1556. is this sentence Thinke not that the Law written is the foundation but rather the Law Traditionall is the right foundation and according to this Law did God make couenant with the Israelites for God foresaw their captiuitie in time to come and therefore lest the people among whom they should dwell should write out and interpret this Law as they did the other God would not haue it written And although in processe of time this Law be now written yet it is not explained by the Christians because it is hard and requireth a sharpe wit That which is spoken of the Law is applyed to commend their Talmud If you can frustrate saith the Lord my Couenant with the day and the night that is according to their booke Tanchuma when you will no longer learne and obserue the Talmud And in the Talmud is thus recorded To studie and reade in the Bible is a vertue and not a vertue that is a small vertue but to learne their Mischna or Talmud text is a vertue worthy reward and to learne by heart Gemara the complement of the Talmud is a vertue so great that none can be greater The Wise men say they are more excellent then the Prophets and the wordes of the Scribes more louely then those of the Prophets and therefore the one forced to confirme them with miracles the other simply to bee beleeued as is said Deut. 17.10 When some of his Schollers visited R. Eliazer in his sicknesse and said Rabbi teach vs the wayes of life that we may finde euerlasting life his answer was Giue honour to your fellow Students and turne away your Children from the studie of the Bible and place them betwixt the knees of the wise Neither can hee saith the Talmud in other places haue a quiet conscience which returnes from the studie of the Talmud to the studie of the Bible And Nothing is more excellent then the most holy Talmud And it is impossible to stand on the foundation of the written Law but by the traditionall And to dissent from his Doctor is as to dissent from God to beleeue the words of the wise is as to beleeue God himselfe They say The Law is like to water the Misna to wine the Gemara or Talmud to Preserues the Law like to Salt the Misna to Pepper the Talmud to Spices They blaspheme that God studies the Bible in the day time and the sixe orders of the Talmud by night Hence it is that the Rabbins are more exercised in their Talmud then in the Bible as on which their Faith is founded more then on the other and according to this doe they expound the Scripture And as their Talmud is most certaine so also is that whatsoeuer exposition of their Rabbins according to the same Thus saith Rabbi Isaac Abhuhabh whatsoeuer our Rabbins in their Sermons and mysticall explainations haue spoken wee are no lesse firmely to beleeue then the Law of Moses And if any thing therein seeme repugnant to our sense we must impute it to the weakenesse of our conceit and not to their words as for example it is written in the Talmud that a Rabbin once preached that the time would come when a woman should euery day bee deliuered of her burthen according to the saying Iere. 31.7 Concepit statimque peperit One not beleeuing this the Rabbin answered that hee spake not of a common woman but of a Henne which should euery day lay an egge Such are their expositions I know not whether fitter to be heard of Heraclitus or Democritus more lamentable or ridiculous and yet is it there said that their wordes are the words of the liuing God whereof not one shall fall to the ground and must not bee derided either in word or thought whether yee respect the persons or workes of their Rabbins Therefore in a Dutch booke printed in Hebrew characters at Cracouia 1597. it is written that the Iewes are bound to say Amen not onely to their Prayers but to all their Sermons and Expositions according to the Prophet Esay Open the gates the people commeth schomer amunim which keepeth righteousnesse that is say

him at other times in Iudgement but on the Friday he sits alone by himselfe Of these Mufties are three one at Marocco another at Fez the third at Taradant in Sus another part of this Seriffian Kingdome Other Iudges sit all the yeere long two houres before noone and as many after Before these euery one pleades his owne cause and if the witnesses can bee proued to bee infamous of life or not to say their prayers sixe times a day their testimonie is disabled The Scriuanos are Talbies which assist the Iudge and in his absence supply his place The Fokers or Saints Leo before calls them Heremites dwell in the best places of the Countrey keepe great hospitalitie for all trauellers whither any man may come for a night and be gone in the morning They giue great example of morall liuing and almes to the needie comprimising matters of difference betwixt parties and repressing disorders They are much loued and respected and their houses are holden Sanctuaries whose priuiledges the King will not breake but vpon waightie reasons CHAP. XI Of the Kingdome of Marocco with a Discourse of the Kings thereof and of the Seriffe Xarif or Iarif and his posteritie now reigning in Barbarie §. I. Of the Kingdome Kings and Citie of Marocco THe Kingdome is situate betweene Atlas and the Atlantike Ocean bearing name of the chiefe Citie thereof fruitfull of Corne Oile Grapes Sugar Honey and Cattell They make fine cloth of Goats haire and of their hides that leather which hence is called Marocchine This Kingdome is diuided into seuen Prouinces through which we intend our next perambulation taking Leo for our guide beginning at Hea which on the North and West hath the Ocean Atlas on the South and the Riuer Esifnual on the East The people feede on Cakes of barley and on a pappe or hastie-pudding of barley-meale which being set in a platter all the familie compasse about and rudely with Natures spoones claw forth those dainties Naperie they vse none a Mat laid on the ground , serueth for table and cloth and stooles too Caps are the priuiledges of age and learning Linnen shirts are almost banished their Countrey and so are Arts liberall and mechanicall except some simple Lawyer which can make some shift to reade and a Surgeon to circumcise their children Their physicke is cauterizing as men deale with beasts They are alway in mutuall warres one with another yet will not they iniurie a stranger who if he would trauell amongst them must take some harlot or wife or religious man of the aduerse part with him At Tednest one of their Cities such respect is had to strangers that if a Merchant come hither and hath no acquaintance the Gentlemen of the Citie cast lots who shall be his Host and they vse him kindly looking only for some Present at his departure in token of thankfulnesse And if he be a meaner person he may choose his Host without any recompence at all In the midst of the Citie was a great and ancient Temple with many Priests attending their deuotions besides other meaner Oratories This Citie hath since been ruined and desolate In Teculeth were a thousand households foure Hospitals one beautifull Temple and a house of religious persons destroyed it was by the Portugals An. 1514. as Hadecchis had beene the yeere before Ileusugaghen is another Towne of Hea or of Hell rather so full is it of confusion bloud and murthers besides the want of Learning Ciuilitie Iudges Priests or whatsoeuer else may detayne those men from a beastly or deuillish metamorphosis The Seriff being made a Prince of Hea brought me thither to be a Iudge but for feare of treason amongst them we were glad to leaue them How farre off in manners is their neere neighbour Tesegdelt where a guard is set at the gates not so much to keepe out enemies as to entertayne strangers whom at his first comming they aske if he haue any friends in the Citie if not they must prouide him entertainment at free-cost They haue a most beautifull Temple furnished with Priests Taglesse the next Towne is a den of theeues and murtherers When I was there such a swarme of Locusts ouer-spred the Countrey that scarce might a man see the earth eating vp their fruits Culeihat was built of a certaine Sectarie in our time first a Preacher attended with troupes of disciples after a cruell and mercilesse Tyrant murthered at last by one of his wiues for lying with her daughter and then his villanies being manifested the people put all his followers to the sword Onely a nephew of his fortified himselfe in a Castle which he held maugre all their might and burying his grand-father caused him to be adored as a Saint Homar Seijf was the name of that Rebell The other parts of Hea are like the former some exceedihg hospitall and courteous some brutish without diuine or humane learning or liuing Great store of Iewes liue here and in Mount Demensera are of those Iewes which are called Carraum of the rest accounted Sectaries These reiect the Traditions and hold them onely to the written Scriptures as in our Iewish relation yee haue read In Mount Gebelel had in are many Heremites which liue on fruits of trees and water so reputed of the simple people that all their doings are accounted miracles Sus is the second Region of this Kingdome lying Southward from hence on the other side of Atlas so called of that Riuer which is the Easterne border thereof otherwhere bounded with the Sea and the Desarts At Messa neere the Sea side is a Temple holden in great veneration Many Historians affirme that from this Temple shall come that iust Califa of whom Mahumet prophecied There also they say the Whale vomited vp Ionas The rafters and beames of the Temple are of Whales bones which vsually are left there dead on the shore This the common people esteeme to proceede from some diuinitie of that Temple but the true cause is certaine sharpe Rocks a little off in the Sea I my selfe was inuited by a Gentleman who shewed me a Whales ribbe so huge that lying on the ground in manner of an arch vnder it as it were thorow a gate we rode on our Camels our heads not reaching to touch it It had beene there kept an hundred yeers for a wonder Amber is there found in abundance which some thinke proceedes from the Whales as either the ordure or the sperme and seede thereof Teijent is a Citie of Sus wherein is a great Temple and an arme of a Riuer passeth thorow the same There are many Iudges and Priests whom in their Ecclesiasticall affaires they obey Tarodant hath three thousand Families sometimes the place where the Kings Lieutenant or Deputie resideth Tedsi is much greater adorned also with a Temple and furnished with Priests and Ministers Iudges and Lecturers payed at the common charge In Mount Hanchisa it snowes in all seasons of the yeere and yet the

about and that many thousand Mules besides Camels and innumerable Porters attended on the baggage at euery remoue But if these things were euer true the case is much altered in this last Age and euery day growes worse and worse those things which yee haue heard out of the Frier being false Neyther was there euer any such Emperour as Alexander the third by him so often mentioned but what with the Turkes on the North side the Moores on the East the Gallae from other parts and intestine Rebellions each challenging his right not by Election or Inheritance so much as by the Sword all things are brought almost to nothing and the Aethiopian greatnesse is now in a great Eclipse And for that Balthasar which the Frier pretends his Authour Godignus sayth that he being examined hereof affirmed them to be the Friers Inuentions somethings he confessed he had published not true but such as hee thought could doe no man harme Whatsoeuer therefore in this Booke is borrowed from that Spaniard I doe neither in all things disclaime nor can exact credit thereto this being the lyers reward that euen in true reports he is doubted More full Relations of the present State of this Empire I referre to our next Aethiopian Visitation The Gallae before mentioned are a Nationlesse Nation eyther the same or like in conditions to the Giacchi or Iagges of which we shall anon speake which as in Congo and other parts so heere also brought confusion and desolation where they came As for those Patriarches Barretus and Ouiedus Godignus hath bestowed on each of them a Booke in Relation of their Liues and inserted Epistles of their owne to prooue the Frier a Lier Barrettus desiring to be rid of that Title which he could not make reall and Ouiedo hauing a Briefe or Bull from Pius Quintus to free him and send him to Iapan which hee yet refused vpon hopes of better successe eyther amongst the Christians or Ethnickes in those parts many of which in Damut and Sinaxis had desired Baptisme and by the wicked Emperour were reiected He propoundeth also an Ouerture to send fiue hundred Portugall Souldiers into those parts by which strength they might succour themselues and their followers an argument of their weaknesse which could with so small a handfull be awed This may be added that these Aethiopians haue their blacke colour in such estimation that they paint Christ the Angels and Saints blacke the Deuill Iudas Caiphas Pilate and wicked persons they paint white They take Salt out of Minerals in pieces of halfe a foote which serues there instead of money ten or fifteene of those pieces being the price of a slaue the cause that when Paez the Iesuit first entred these parts his Gold could doe him little seruice and when a Saracen in his company had dressed him a Hen yet durst not he taste of it for offending the scrupulous Abassines who will eate nothing which a Turke hath killed Hee writes that their houses are base and little round of earth couered with thatch contayning but one roome except the Palaces of great Men. In that yeere 1603. the Grasse-hoppers did great harme which ate vp all that was greene where they came a greater misery of Ciuill Warre accompanying the Emperour being deposed and imprisoned and another legitimate for the former was a Bastard brought out of Prison to the Throne This new King Malac Ceged wrote kind Letters to Paez to bring him the Lawes of Portugal and Ouiedos Bookes praysing God that after seuen yeeres imprisonment The stone which the builders refused was become the head of the corner He was presently assaulted and much distressed by the Gallae whom at that time hee ouercame Not so other Traytors the chiefe of which was Zezelazeus who slue the Emperour Sauenquil and erected one Iacobus whom after hee relinquished and tooke part with Sazinosius which ouerthrew Iacobus and after that imprisoned Zezelazeus who escaped the Prison but not a Traytors reward being slaine by Husbandmen whose Oxen hee would haue taken away This Sazinosius still infested with Treasons for euen an Heremite or Anachoret which had liued a solitary life twenty yeeres together conspired against him aspired to Souereignty besides many many Others and the Gallae and the effect of both Robbers and Theeues through the Countrie deuised of an vnion with the Romish Church and writ Letters to the Pope dated Octob. 14. and to the King of Spaine for supplies of Souldiers Decemb. 10. 1607. the Copies of which Iarric hath inserted in his fift Booke So farre from truth is that Frier which in these times proclaymes such felicity in Aethiopia vnder I know not what Alexander the birth of his crowing braine §. IIII. Of the Sabaeans and their Queene which visited SALOMON LEt vs conclude with Saba and the Queene thereof touching which as elsewhere we haue shewed we rather beleeue that this Queene the supposed founder was of the Sabaeans in Arabia whose neighbours the Abasenes were and both as it is very probable her subiects These after many ages it is the coniecture of great Clerkes passed into these parts of Africa and seated themselues here by conquest retayning their old language in their Lyturgie to this day This Lyturgie or Canon of their Masse which with other their Formes and Rites of Baptisme Confirmation Purification c. is extant in Bibliotheca Patrum doth call their Church the Church of Sceua or Sheba and Stephanus placeth the Sabaeans and Abasenes together as before in this first Chapter of this Booke is shewed Tradition might well continue the memorie of this Queene amongst them and Superstition might easily adde where Diuine and Humane learning wanted aboundance of errours which is not the Ethiopian case alone but almost all Ecclesiasticall Histories written of things done long before and deliuered onely by Tradition rolled like a Snow-ball by superstition of succeeding times haue yeelded such Legendarie lumps that neede much licking before any forme of Truth can appeare As therefore I reiect not the Ethiopian Historie wholly nor deeme it a meere changeling in this challenge of the Sabaean inheritance so yet I hold it needes iudicious examination and censure the most whereof hath beene obtruded on that simple credulous Nation in later times as our Monkes dealt in these parts many ages Ptolomey calls the chiefe of Ethiopia Auxume which Stephanus calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arianus Axomite Procopius Auzomide all of them giue it the Metropolitan honour it is supposed to be the same which now is called Chaxumo whereof Barbosa Corsali and Aluares haue written in witnesse whereof are many ancient buildings there yet remayning and pillars somewhat resembling the Egyptian Obeliskes admirable for their height and workmanship some aboue threescore yards high full of Letters These Letters of which are many there seene in many ruines not one of all the Abassens can vnderstand which argueth a greater antiquitie then the

994. Saint Thomas Iland 781 Thomas-Christians 561 Thophasumin the reasonable cretures so called 77 Thoyth 77 Thresher a Fish 952 953 seq Thuball Father of the Iberians 37 Thunder how produced 77 Tiberias a Citie wholy inhabited by Iewes 136 Tibareni a beastly people 330. their cruell Rites 400 Tigris 17. The ouerflowing thereof 58. Mixed with Euphrates neere Seleucia 61. The townes thereon 50. 64. Desolated Cities by a Deluge 64. The swiftnesse 63. The name 341 Tigres 491. They cause the people to lodge in Trees and to set their houses on posts c 493. 494 Time what it is 5. Time and Motion twinnes 12 13 Computation thereof diuerse Tinge or Tanger 87 Titans and their Inuentions 77 Tithes how farre Leuiticall 116. Some reckon foure sorts 117. Of what how paid where by whom 117. 118. Officers receiued them ibid. seq Paid by Turks 306 At Fez 684. To the Seriffos 695 696. Titus 140 Tombuto 722 Tongues confounded 38 Topheth or Tymbrell 86 Tomimamlazes 910 Torlaquis a Turkish order 317 318. Their wickednesse ibid. Torch-intelligence 996 Torpedo 750 Towre of Babylon 50 Traditionarie Iewes 127 seq Equalled to Scripture 157 Of traditionarie Iewes more at large vid. lib. 2 cap 12. to the end Traditionarie Papists 158. 159. Traditionall Law Tradition preferred before Scripture ibid. Foolish and blasphemous Traditions of the Arabians 231. 232. Lying Traditions of the Mahumetans 273. 274. Translations of Scripture nine 170. Opinions concerning the translation of Scripture 169. the Vulgar translation ibid Transubstantiation 881 Tree forbidden 17. 21. Fabulous speaking Trees of the Zabii 52 Trees vsed in the Feast of Tabernacles 196. Trees worshipped 360. Trees of India 566. Two Trees in the Garden of God son call Sacraments 21. Trees of Sodome 84. Mahomets tree in Paradise 263. Trees in Iapon very strange 520. As strange in Ciumbubon 532. In Congo 769. In the Iland of Saint Thomas 781. In Brasill 912. In Golchonda all Trees continually greene 995 Tremisen Kingdome 675 Trials of doubtfull causes in Guinea 718. In Angola 766. In Loango 770. 771 Tribes 44. in Golchonda described 997 Tribes of Israel their portion 91 97. Their Cities royall 92 Tribunals 98 Trinitie in Vnitie 3 Trinidado 899 Tripiti an Indian Idoll 560 Tripolis in Barbarie 674. Described ibid. Strange People and Sects neere Tripoly 220 Triumuiri at Rome 66 Troglodytae 667. 731. Troy historie thereof and present ruines 332. 333 Feast of Trumpets 111 Tubalcain supposed Vulcan 34 Tuban in Iaua 610 Tubiens a societie of the Iewes 135 Tuesday Sabbath in Guinea 718. 719 Tunia or Tomana 894 Tunis Kingdome the description thereof 669. 670. Wonne by the Turke ibid. Delicacie there vsed 670. 671 Turkes whence their name and originall 278. 279. Their first Religion 278. Language 279. Conquest of Persia ibid. Of Other parts of Asia 280. 281. Ouerthrowne by the Christians of the West ibid. By the Tartars 281. 282. Conquered Asia ibid. A great part of Europe 283. With Constantinople Aegypt 283. 284. seq Ouerthrowne at Sea by Iohn of Austria 286. In Hungarie 288. seq Rebellion and Ciuil warre 289. Emperours Sepulchers ibid. Warres with the Persian and amongst themselues 288. 289. The Map of the Turkish Empire 290. The great Turkes Handi-craft his Falconers Huntsmen Concubines Officers 291. 292. His Ianizaries ibid. The Turke compared with other Princes their Zuna and Curaam 292. 293. Their eight Commandements 297. Prayer Almes Sacrifice 208. Mariage Women Adulterie Murther 299. Opinions and practises in Religion 300 seq their Friday-Sabbath Zeale hatred of Images moderation in building respect to the Sunne and Moone 300. 301. Polygamie Ignorance Reliques Sorceries Patience good workes Oathes Vowes Opinions of Fate and Antichrist 301. 302. Almes to Beasts Conceit of Prophets eating Opium Physicke Opinion of Angels 302. 303. Their manner of apparelling themselues at home and abroad 303. 304. Salutations Recreations houses and furniture food meales feeding Coffa houses c. ibid. Tobacco attire of women slaues Arts 305. Their Temples 305 seq Hospitals and Monasteries 308. The Turkish manner of Praying and Church Rites 309. Of blessing their women Of preaching ibid. Their Sabbath Lent and Easter 310. Their Circumcision 311. Of Renegadoes 312. Visitation of the sicke and Funeralls ibid. Fancies of the end of the World last iudgement Paradise and Hell 313. 314. Their Votaries and Sects 315. 316. Deuoted to death ibid. Their Kalenders and Deruises c. 316. 317 Their Saints Vowes Pilgrimages and other Popish obseruations 317 318. Chederles 318 Their Priests Hierarchy Colledges 319 320. seq A patheticall description of Turkish Tyrannie 322. 323 seq Orders and degrees of their Clergie from the Mufii to the Sophti 319. seq Their Election and Arts 322. Their Emers ibid Cruell taking of Constantinople 323. Their heauie hand ouer the Greekes 324. Their zeale of making Proselites 325. Their buying and selling of Christians 325 326 Turkes greatnesse in Africa 626 Turkes and Persians hot dissentions for Religion 390. 391 Turkish greatnesse the beginning thereof 1040 Turkeman or Turcomania 334. 335. 336 Typhon a Dragon 72. Phaenician God 76. In Aegypt 636. His Legend 636. 637. The mystery thereof 638. 639 Tyrus called Sur 179. taken with a stratagem 82 Tyrannus Priest of Saturne his Knauery 681 Tygranes Kings of Armenia Minor 37 V. VAlerianus his Story 361 Valboas Acts 931 Vanly or Vasiliwich Great Duke of Russia his History 973. sequitur Veadar 106 Venezuela 895 Venus worshipped with filthy Rites in Babylon 56. Called Mylitta and other names ibid. Her Temple 59 Venns Vrania 66. Hatched of an Egge 69. The same with Iuno 78. Filthy Rites 80 Verteas strict Sect 541 Verus a voluptuous Emperour 71 Vestaments holy Vestaments of the Iewes 185 Vineyard eighteens miles square 142 Viper of sixteene Cubits 480 Virginia 828. First Voyages and Plantations ibidem Northerne Plantation there by Westerne men 829. Called New England ibid. Southerne Plantation 831 seq Diuers Voyages and supplyes sent 832. 833. Causes of ill successe in this businesse 833 834. Captaine Smiths description of the Countrey 834. Of the People 835. Commodities ibidem Alteration of the Gouernment and a Peace concluded with presperoùs successe of the English 836. Places inhabited by ours with their seuerall numbers and Functions 837. Their Religion 838. Their Wiroances Priests Warres conceit of our men 838. 839. Their Idols 839. Their Deuil worshippe Temples Sepulchres Songs 840 Their Feasts Dances Heauen Hell and other Rites and Opinions 840. 841. 842. Their Giant-like Sasquesahanockes and their Rites 842. 843. sequitur Conceit of their originall ibid. Tomocomos relations of their Gods Apparition and of their Loue-locke 843. sequitur Their Blacke Boyes 844. Their Physicke Dances naturall conditions ibid. Their Oeconomie and Policy 845 Visions and Apparitions among the Turkes aswell as among the Papists 315 Vncam 735 Vnicornes 564. Scepter of Vnicornes Horne and effect thereof 983 Vilna 990 Vniuersities or Schooles of Learning in Babylon 50. 51. At Bagdet