A Pisgah-Sight of Palestine

SECT. II. The particular fashion of their apparel.

§ 1. NExt to their skins they ware linen cloth (as most cleanly, soft, and wholesome for that use) and at night lay in the same: Thus the young man, late at night allarum'd out of his bed, with the noise made by Judas, and his rout, when Christ was apprehended, is said, to have a linen cloth cast about his naked body (as his bed-livery left on him) which he was fain to forsake, and so to make his escape.

§ 2. Next this they put on their coat, which came down to their very feet, accounted modest, grave, yea, honorable amongst them. Great therefore the indignity, offered by the King of Ammon, to David's Ambassadors, cutting off their garments in the middle, even to their buttocks; it being a disgrace to the Jews, which was all the fashion in the cloaks of the ancient Gauls.

And to prevent the dangling down, and dagling of so long garments, the Jews used, when sent on an errand, when taking a journey, when doing any office in the house, and when eating the Passover, to gird up their clothes about them. Hence a girdle is taken in Scripture for strength, readiness, and activity, whilst the want thereof denoteth weakness, looseness, and laziness. Those girdles used generally to be but about their loins, Stand therefore having your loins girt. And therefore extraordinary was that golden girdle of Christ in the vision, and singularly placed about his paps, showing it rather of ornament then use, not to get strength, but show the state of the wearer thereof.

§ 3. Now, although free-born people, when about their business, girt up their coats not above their mid-leg; slaves, for their greater shame, when carried captive, were forced to tuck their clothes up above their thighs. Thus the Prophet, foretelling the captivity of Babylon, calls to the virgin of Zion, make bare the leg, uncover the thigh, pass over the rivers, as being to wade the nearest way over waters in their passage, whilst their conquerors would not be at the cost to ferry them over.

§ 4. To return to the Jewish coats; As they were tied up with girdles in the midst: ( girdles serving the Jews for purses wherein they carried their moneys— 〈 in non-Latin alphabet 〉 , nor brass in your girdles ) so they were collared about the neck; witness Job his expression, that his disease bound him about as the collar of his coat. Either, that his malady inseparably clinged unto him, (in which sense we say, • n ague sticks to ones back as close as his clothes ) or rather, because he was visited with a noisome disease and aggulatinatus sanie, was grown stiff and hard with the purulent matter of his ulcers. As the Jews coats were collared above; so they were skirted, and fringed below, by God's especial command. Speak unto the sons of Israel, and say unto them, that they make unto them a fringe on the skirts of their clothes throughout their generations, and that they put upon the fringe of the skirt a ribband of blew. And it shall be unto you for a fringe, that ye may see it, and remember all the commandments of Jehovah, and do them. And elsewhere they are enjoined to make fringes upon the four skirts of their garment.

§ 5. A fringe in Hebrew Zizith, or Tsitsith, sometimes also Gedilim, in Greek 〈 in non-Latin alphabet 〉 , represented the complication, or conjunction of God's commandments among themselves, with their inseparable connection, as the threads in those thrummed fringes were woven together. The blew lace tying them to the four skirts, typified how closely God's law ought to be applied, and fastened to our hearts. By the rules of the Rabbins, every free-born male-child amongst the Jews, when knowing to cloth himself, was bound to wear these fringes. But women, servants, and infants were not bound (say they) to wear them, though they might without committing any sin, provided that they used no ceremonious blessing (like men) at their putting them on. The same say, that blind men were also bound to wear fringes, for, though they saw them not themselves, others did behold them. Gedilim (they say) was the thrums woven in the cloth, and Zizith was an addition of threads tied with knots thereunto, but the particular and numerous Criticismes thereof we refer to such as delight in Rabbinical disquisitions. Only adding, that the modern Jews have wholly left off the formal wearing of fringes, alleging this reason thereof, because they have utterly lost the mystery of making the blew ribband (even by their own confession) an essential implement of the fringes, which should be died of a firmament, and unfading color, in lieu whereof, some make shift with a white only, whilst others (it seems) unable to complete their fringes according to God's command, prefer the total omission, before the imperfect observance thereof.

§ 6. Hitherto of the lower coat of the Jews, which they ware next their linen shirts. Over this they had another called a mantle, or cloak cast over them, when they went abroad, separable from their garment beneath it. This cloak Judah left with Tamar, and Joseph with his mistress, when the one lost and the other preserved his chastity thereby. Such an upper garment was laid aside by Christ, when about to wash his Disciples feet: and put off by the Jews, when intending to stone Saint Steven; and was left by Saint Paul at Troas. Yea, generally they ware it not when busy at their work in the field, and were counseled by Christ at the invasion of Judea by the Romans, forthwith to make their escape, and not to return back to take such clothes with them, as left at home behind them.

§ 7. Of these coats beneath, and cloaks above, we understand that expression in the description of a good wife, She is not afraid of the snow for her household, for all her household are clothed with scarlet, or rather (seeing no good huswifery to array servants in so rich suits) as the Hebrew word importeth 〈 in non-Latin alphabet 〉 with double garments, that is, with coats and cloaks to make them winter-proof, and perchance with duplicates, or two of both kinds, though successively worn at several times. So much of both their garments, not forgetting the counsel Christ gave the Jews concerning them (but when and how far to be followed, let others dispute) If any will sue thee at law, and take away thy coat, let him take thy cloak also.

§ 8. At night they used to strip themselves of both when going to bed: I have put off my coat, how shall I put it on? Except in some case of extremity, requiring their readiness every instant: Nor the men of the guard which followed me, none of them put off their clothes, saving that everyone put them off for washing.

§ 9. The poorer sort were fain in the night, to make use of their cloak, or upper garment, for their blanket, or coverlet. And therefore God by special order provided, that though men might pawn their upper clothes (as not absolute necessary for their wearing) all the day time, yet at night such a pledge was not longer to be detained, but should be restored to him, At the Suns going down, for that is his covering only, it is the raiment for his skin, wherein shall he sleep? Say not, he was as much subject to catch cold in the day, as at night for want thereof; for then being warmed with his work, and in constant motion during his day-labor, no danger of taking cold, though the same might surprise him lying still at night, when, how sharp the season happened sometimes, the high Priests servants will testify, needing in the spring time a fire of coals to be made for them.

SECT. III. Vestments how varied, according to the age of the wearers.

§ 1. HOwever, all Jewish garments admitted of variations, according to the ages, professions, conditions, occasions, and sexes of the wearers. First for the ages, briefly to habit a Jew, from the Cradle to the Coffin, we begin with the infant, who with Job, coming naked out of his mothers womb, finds some clouts provided by the care of his parents, or providence of his friends, to cover him. Amongst these, most remarkable are his swaddling clothes, wherewith the Jewish mothers swathed their children. No doubt doing it with more discretion then many English mothers, and nurses, who (as Spigelius observeth) generally hurt their babes by binding them too hard about their breast, thereby causing consumptions, of which disease, he affirmeth, moe die in England, then in any other Country. And so we leave this Jewish infant sucking, or sleeping on the lap of his mother.

§ 2. Afterward in due time he is coated, with little Samuel, for whom his mother made a little coat year by year. Nor know I which more to commend, Hanna's huswifery in annual providing, or Samuel's thrift in making his coat to serve him a whole year. We conceive children's clothes differed from men's, not in fashion, but in degrees, which increased with the stature of the wearer. Leave we this child in his calling, namely playing with his mates in the Market place, loath to spoil his sport (it being as pleasant to see children play, as men to work:) Provided, they be seasonably set to school, for, Train up a child in the way he should go, and when he is old he will not depart from it.

§ 3. From a child he starts up a youth, and becomes a stripling, then beginning to delight in brave clothes. If his fathers darling, then perchance he is clothed with a coat, rain-bow like, striped, and streaked, as Joseph's garment, with divers colors; the sight whereof bred worse colors in the face of his brethren ( pale envy, red wrath, blew malice, black hatred ) finding him so far out strip them in their fathers affection. Leave we this stripling, hunting, shooting, and offering at manlike exercises.

§ 4. Few moe years shoot him up to be marriageable, and his parents provide a wife for him, as Abraham for Isaac, (Abraham, who followed God's Angel sent before him, whilst too many covetous fathers are only g • ided by other Angels in their choice) and soon after he is prepared for marriage. On his wedding day, how glorious doth he appear coming out of his chamber as the rising Sun, when as a Bridegrom he decketh himself with ornaments? We wait on him to his Bride-chamber, wish him joy, and depart.

§ 5. Within a year after his marriage (for till that time he was privileged by the law, not to go out to war, but to be free at home, and to cheer up his wife ) he goes forth to fight, soldiery not being so distinct a profession amongst the Jews, but that every able man, upon just summons, was bound to bear arms. Behold we him now in complete armor, according to his quality, made either of steel, brass, or gold (I m • an for shields and targets; for, otherwise all the art of man cannotmake an edged tool of gold, or silver) Defensive; as habergeon, brigandine, coats of male, (which we wish better put on, then Ahab's was, that no chinks may be left betwixt the joints thereof) Offensive, & those either to use cominùs, at handpush; or stroke, as sword, dagger, spear; or eminùs, at distance, as bow, sling, dart, and other artificial engines, (whereof King Uzziah was the ingenious inventour) or of a mixed nature, as a Iavelin, which was a spear-dart, sometimes cast out of their hands, as Saul at David; sometimes kept in, and thrust through their enemies, in which manner Phinehas did execution on Zimri and Cozbi. It is enough barely to name these weapons, as having no peculiar Judaism in them, but common with other Countries. For, though God enjoined the Jews some ceremonious observances in their wearing-apparel, distinguishing them from other nations; yet in the fashion of their arms, he suffered them to conform with the heathen, as might be most for their own safety, and advantage.

§ 6. But amongst all martial accoutrements, we must not forget the soldiers girdle, the inseparable companion of military men. Thus when Jonathan stripped himself, he gave David his garments even to his sword, and to his bow, and to his girdle: understand his gift exclusively, these three things not comprehended therein, as being unsouldier-like to part with them. Joab promised to give him that could kill Absalom ten shekels of silver, and a girdle, as a proper military Donative. And perchance, such a Girdle, Balteus militaris, bestowed by a General in a field after the fight, amounted to the honor of our modern Knighthood, not to say, Banneretship. Conquerors used to besmear their girdle with the blood of those they overcame (a Bend or Fess gules, we know, is an honorable Bearing ) in avowance, and justification of what they had done. And therefore David taxeth Joab, that having killed Abner, and Amasa, not valiantly in the field, but treacherously by fraud, he shed the blood of war in peace, and put the blood of war upon his girdle, that was about his loins, and in his shoes that were upon his feet. Not that it casually spirted upon them, but that of set purpose he put it there, misapplying an hostile ceremony of lawful conquest, to his act of perfidious, and cowardly murder. Leave we now our soldier thus completely armed in all respects, going forth to fight, wishing him to be valiant for his people, and for the Cities of his God, and [for success] the Lord do what seemeth good in his eyes.

§ 7. But if instead of victory, he meeteth with overthrow, and destruction, so that, with Job's messenger, he himself hardly escapes to bring the doleful tidings of their defeat; behold him in the following sorrowful equipage of a Mourner. With baldness on his head (not natural, but) occasioned by the shaving thereof, to make room for a sad Peruke of Ashes, or earth thereupon; beard shaved, or else, his upper lip covered, clothes rent, yea, flesh itself cut (not wounded by the enemies sword, but) as a penance imposed upon himself, feet bare, and whole body next the skin clothed in sackcloth, wherein he used to lie, and according to the occasion, more or less was his humiliation. May he meet with seasonable comfort, and good counsel, whilst we proceed.

§ 8. Some few years after, 'tis strange to see, how insensibly age hath surprised him, so that he beginneth now to become an Elder. If you find him not at home in his house, you shall certainly meet him amongst those of his own rank in the gate of the City (where a Consistory Court was daily kept, and he a Judge therein) wrapped with Samuel warm in his mantle, and having in his hand a staff;

• 1 Not of any infectious infirmity, being an heavy curse: Let there not fail from the house of Joab, one that leaneth on a staff.
• 2 Much less of Idolatry, an heinous sin: My people ask counsel at their stocks, and their staff declareth unto them.
• 3. But a staff of Antiquity, accounted a great blessing: Every man with a staff in his hand for very age.

To which we wish him another staff for his better support, even dutyfull children, and so leave him.

§ 9. At next return we find him beddred, reduced to aged David's condition, though they cover him with clothes he getteth no heat. We wish him (instead of a young Abishag ) good kitchen-Physic, careful attendance, and serious meditation on his latter end.

SECT. IV. Their habits how differenced, by their several professions, and conditions.

§ 1. PRobable it is, that all vocations of people (besides the Priests and Levites) as Husbandmen, Tradesmen, Citizens, Merchants, Doctors, Judges &c. were distinguished by their several apparel, though we can only insist upon some few we find in Scripture. First, Fishermen had their coats made with the best advantage, not to hinder the wearers swimming therein. Thus, Peter hearing that the Lord stood on the land, girt his fishers-coat about him (for he was naked) and did cast himself into the sea. Oh that men would but use the wealth of this world, as Saint Peter his coat, only for civility, as a covering in their passage through the waves of this life, without danger of being drowned in the Deep, with the weight thereof!

§ 2. Shepherds succeed, sufficiently known by their bag, and staff, or hook; except any will add thereunto the dog of their flock, as so necessary an attendant, they seem naked without him. Their clothes were made large and loose, easy to be put on, without any ado, so that they might run, and ray themselves. Hereupon it is prophesied of Nebuchadnezzar, that he should array himself with the land of Egypt, as a shepherd putteth on his garment, that is, quietly, quickly, in an instant, the conquest thereof should cost him no trouble, as meeting with no considerable opposition.

§ 3. But my pen is soon weary of the worthless wardrobe of such poor, and painful people, longing to come to Court, the center of bravery, where those Men of clothes, to whom gallantry is essential, have their continual residence. Such (saith our Savior) as wear soft clothing, are in Kings houses. Insomuch that there was a law in the Court of Persia, that, None might enter into the Kings gate clothed with sackcloth, as a disparagement to the place. Though the Porters which shut out sackcloth, could not stop out sorrow from entering into the Palace of the mightiest Monarch.

§ 4. Courtiers were appareled often in fine linen, which the chiefest of them need not blush to wear, finding Angels themselves (waiters on an higher King) clothed in pure and white linen. Now, although Judea had store of home-growing flax, yet she fetched far finer from Egypt, whence in Solomon's time the Kings Merchants received linen yarn at a price. Kings Merchants, being a Guild or company of men with a badge Royal upon them, probably privileged with a preemption of all wares, and sole trade in some commodities, so that Solomon (like the great Duke of Tuscany ) counted traffick no abatement to his Majesty. They brought it in linen-yarn, not linen-cloth, Solomon so setting up Napery, and the manufacture of weaving, to the much enriching of the land, and employing of the poor people thereof. Thus, after his time the finest linen cloth, formerly a purely foreign, became partly a native commodity of Judea; as linen, Egyptian; as cloth, Jewish; spun abroad by the wheels of strangers, woven at home on the looms of his own subjects. I say not, that Solomon took the first hint of this good husbandry, from the mouth of his mother Bathsheba, charactering a good wife, She maketh fine linen, and selleth it: though a family being a little kingdom (as a kingdom a great family) what is found beneficial for the one, may by proportion be extended advantageous for the other.

§ 5. Pass we by fine cloth to come the sooner to silk, the appa • ell also of our Courtier. By silk we understand not Sericum, coming from the East Indies, where it groweth on trees: nor Byssus, a soft silk grass; but Bomby • ina, made of silk-worms, (whereof largely before) and of it plenty in Palestine. Indeed we find, that Heliogabalus first wore such silk clothes in Rome; and that in Iustinians time (some five hundred years after Christ) silk-worms by some Monks were first brought into Europe; as also that Cardinal Woolsie was the first Clergy-man that wore silk in England: but, when silk began first to be worn by the Jews, we cannot exactly define. Only we find amongst the many favors God bestowed on their Country, this especially recounted, I covered thee with silk. And thus we leave our Courtier so gaily appareled, that his clothes (according to the Apostles complaint) are not only his Usher to make room; but also his Herald, to appoint a principal place for him to sit down, when coming into any assembly; whilst others, of less gallantry, (but perchance more goodness) must either stand, or sit at his foot-stool.

§ 6. Come we from the Stars to the Sun; from the Courti • rs to the King himself. Such were conspicuous, and distinguished from their subjects, by their Crown, Scepter, Throne, and royal Robes, which Jehoshaphat wore in war to his cost, had not God's goodness ordered, that he was more scared then hurt thereby. White garments were worn even by the Kings themselves. Hereupon when our Savior as a Mock-king was made a derision both to Gentile and Jew▪ as the Soldiers arrayed him in Purple, Robes of Magistracy amongst the Romans; so Herod, a Jew (conforming his scoffs to custom of his own Country) 〈 in non-Latin alphabet 〉 , clothed him with a white garment. Sometimes, Kings did, out of special grace, communicate their robes to be worn by their Favorites, as is eminent in the case of Mordecai. Many and rich (no doubt) were the habilliments of the Jewish Kings, but when all was done, Solomon, in all his glory, was not arrayed as a Lily in the field, more fine to the touch, fair to the eye, and, which is the main, the Lilies beauty is his own, and in him; Solomon's bravery but borrowed, and upon him.

§ 7. We had almost forgotten the Pharisee, who will be offended (as loving the uppermost rooms at feasts, and chief seats in the Synagogues ) if not having an high, and honorable mention in our discourse. These, generally, delighted in Phylacteries (and fringes of the broadest size) being schedules, or scrouls of parchment, tied to their foreheads, or left hands (by popular error accounted nearest the heart) wherein the Decalogue, and, some add, four other sections of the Law were written; so carrying a Library of God's word on their clothes, scarce a letter in their hearts. They wore course clothing, pretending much mortification, and 〈 in non-Latin alphabet 〉 , when they exercised, (that is, when these Mountebanks theatrically acted their humiliation) 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 , they had thorns for their bed to lay upon, and some of them wore a Mortar on their heads, so ponderous, that they could look neither upward, nor on either side, but only downward, and forthright. But, because the Pharisees affected such clothes merely to be seen of men; out of set purpose, to cross their vainglorious humor, we will look no longer on their strange apparel, lest we increase their pride, by our studious gazing on their fantastical habits.

SECT. V. A Jewish man ornamented cap-a-pe.

§ 1. ALthough it be probable, that the ancient Jews generally went bare-headed (making use with Elijah of their Mantles, or upper garments, in tempestuous weather, wrapping their heads, as he his face therein) yet we find them in after ages wearing Hats on their heads, with which the three children were cast into the fiery furnace. Not, that they were like those we wear nowadays, (a mere modern invention since round flat caps were disused) but, are termed Hats by analogy, though not of the same form, for the same service, the coverture of the head.

§ 2. But, some will say, if Hats were formerly fashionable among the Jews, how came that Order of Antiochus (many years after) to be beheld as an Innovation, of so dangerous consequence in it self, and so distasteful to the Jews, when he enjoined them to wear an Hat? It is answered; such Hats were offensive to the Jews, not so much for themselves, but because,

• 1 A foreign Power imposed them.
• 2 An odious instrument ( Jason the Pseudo-Priest) pressed the wearing of them.
• 3 They came in company with other heathenish customs, for whose sake they fared the worse in the Jews acceptance.
• 4 Such Hats (in Greek 〈 in non-Latin alphabet 〉 ) were (as I may say) of another block from those, which the Jews, most tenacious of their native habits, formerly had used.

But, how the ancient Hats of the Jews were made, is impossible to define, though probably they were of the same matter with their upper garment. Sure I am, the Babylonians were more top-gallant then the Jews, and quite put them down with bravery in that part, as, exceeding in died attire upon their heads. All that we will add of Jewish head-attire, is this, that mourners amongst them used (in expression of their shame, and sorrow) to be bound about close, The plowmen were ashamed, they covered their heads. Wherefore, when the Prophet foretold, And your tires shall be upon your heads, and your shoes upon your feet: ye shall not mourn nor weep, but ye shall pine away for your iniquities, and mourn one towards another; he pronou • ceth their sorrow so transcendent, as uncapable to be ordered by the usual method of mourning, and only to be managed with amazement.

§ 3. Ear-rings were generally worn by Jewish women, as also by their male children whilst as yet young, and under their mothers command; Break off the golden ear-rings which are in the ears of your wives, your sons, and your daughters. Where, by sons, we understand little boys (therefore hemmed in the text with women on both sides) having their sex as yet scarcely discriminated by their habits. But, whether men amongst them ware ear-rings, is doubtful, and the negative most probable; seeing the Scripture, speaking of the eastern Army conquered by Gideon, For they had golden ear-rings, because they were Ishmaelites; intimates thereby, that such were no masculine ornaments usual amongst the people of the Jews. Except any make [ for ] there to relate, not to the ear-rings themselves, but to the extraordinary multitude, and massiness thereof. Wherefore, if any be earnest on the contrary, I oppose not; being contented the Jews should have rings in their ears, so be it they had not Idols in those rings, a superstition of their ancestors, when first coming out of Padan-Aram.

§ 4. Nothing save chains was worn about their necks; no linen in lieu of our modern bands, which otherwise would have intercepted, and hindered the beautiful prospect of the Spouse her neck, when compared to a tower of Ivory. As for bracelets about their wrists, rings on their fingers, (for gloves we find none) signets in those rings, herein the Jews nothing differed from other nations.

§ 5. Their legs were generally bare: wherefore, when we find the Three children cast into the fiery furnace, in their coats, their hosen and their Hats; by [ hosen ] we understand not stockins, but breeches; which (as the Ie • ish Priests must wear of linen for modesty) other persons might for their own conveniency, or warmth; as probably these children did, as then living in Babylon, being somewhat a more northern climate, and colder country then Judea.

§ 6. On their feet, when at home, and in summer time, they used to wear Sandales; which had soles, but no upper-leathers, save the ligaments wherewith they were fastened over the instep and cross of the foot. Hence came the frequent washing of their feet in the eastern parts; not only to cool them, but chiefly to clear them from the gravel, and cleanse them from the dirt, which those casements of their Sandales had let in. In the winter time, and when they travelled abroad, they wore shoes (which they used to put off when coming on holy ground. ) And it seems that in fair weather, whilst the Master, for more ease, might walk in his Sandales, the servant used to carry his shoes after him (as our Serving-men their Masters hoods on the same occasion) in case that rain, or foul weather should happen in their journey. Hence that humble expression, Whose shoes I am not worthy to bear, that is, unworthy to perform the meanest servile office unto him. Their shoes were tied with a small, and slender latchet, yet big and strong enough, to fasten two eminent Proverbs on posterity.

• 1 From a thread to a shoe-latchet, that is, nothing at all.
• 2 The latchet of whose shoes I am not worthy to stoop down and unloose, that is (as aforesaid) unworthy to have the meanest employment about him.

Nothing else occurs of the Jewish shoes, save that they were often made of Badgers skins, which (otherwise seeming fitter for gloves then shoes) served for the upper-leathers, which skins (no doubt) were of finer grain and dressing in those parts (perchance worn with their fur) then in our land where the leather thereof is of no considerable value. It is suspicious, that afterwards some extraordinary cost was luxuriously bestowed on their shoes, when the poor was sold for a pair of them. Or else their Exchange ran at a strange rate, when a piece of a dead beasts skin was accounted a valuable compensation for the flesh, whole body, and life of a man.

SECT. VI. The habits of Girls, Virgins, Brides, Wives, and Widows amongst the Jews.

§ 1. SO much of the Jewish male-apparel, come we now to their Feminine-attire; sexes amongst them being solemnly distinguished by their clothes, according to God's express command therein, The woman shall not wear that which pertaineth to the man, neither shall the man put on a woman's garment, for all that do so are abomination unto the Lord thy God: as in all ages, Epicoene Apparel hath been the Baud to much baseness. Only herein we are sorry we cannot satisfy ourselves, much less the Reader; so little appears of their apparel in Scripture, though we will diligently take whatsoever it tenders unto us.

§ 2. We begin with the Girls; when, first we find the City full of boys and girls playing in the streets thereof. Let none condemn them for Rigs, because thus hoiting with boys, seeing the simplicity of their age was a Patent to privilege any innocent pastime, and few moe years will make them blush themselves into better manners.

§ 3. For, being grown virgins of pretty stature, they were closely kept under covert-parent. Whereupon a virgin in Hebrew hath her name from 〈 in non-Latin alphabet 〉 to hide, or keep secret, maidens not being permitted to gad abroad alone, but only in companies on great solemnities, then exercising themselves with their own sex, in dancing, singing, and playing on Timbrels, accounted maiden melody. Hereupon it was, that Amnon lusting after his sister Tamar, thought it hard for him to do anything to her. Not, that he made it any difficulty, or scruple in conscience to commit folly with her; but all the hardness was in compassing her company, that was kept so close; and therefore, he was fain, with a fetch, to betray her into his Chamber. We find nothing particularly of the attire of ordinary virgins in Scripture, but only that the Virgin-royal, or Kings daughters, were appareled with garments of divers colors upon them: of the several kinds and makings whereof, we shall treat by and by.

§ 4. Now, before the Virgin we speak of, prove 〈 in non-Latin alphabet 〉 past the prime of her youth, her parents have provided an husband for her. Indeed generally the Jews married very young, as studiously advancing speedy propagation of posterity, especially before Christ's time, accounting virginity (after ripe years) a petty purgatory, and barrenness after marriage a little hell, so ambitious all were of children.

§ 5. On her wedding-day, how gallantly doth she come forth as a Bride adorned for her husband? She needs not any Art of memory to mind her to put on her ornaments, for, can a Bride forget her attire? Hers, to use, if not to own: it being a fashion amongst the Jews (even at this very day observed by them) that, at a marriage, a Bride (though never so mean a person, or silly servant) is decked and dressed in all gayitry lent unto her by her neighbors, so that, that day she appears a moving mine of gold, and precious stones. Nor matters it, though the Brides bravery be borrowed on her wedding-day, if so be that the comfort, and contentment in her match, remain her own all her life after▪ And no wonder, if Bride and Bridgroom were both very gallant, when all their invited guests are highly concerned to be comely; otherwise, if wanting a wedding garment, they are accounted to • ff • ont all the company, and the welcome occasion of their meeting together.

§ 6. Next day we behold our Bride a formal wife, and amongst all her clothes we take especial notice of the veil on her head, in token of the subjection she gave to, and protection she took from her husband. Vail in Hebrew called 〈 in non-Latin alphabet 〉 radid, derived from radad, to bear rule and authority, showing now she had power on her head, being under the command of an husband. Her veil was partable from the rest of her clothes▪ witness the complaint of the Spouse, that, The watchmen (shame on them for their pains) and the keepers of the walls took away her veil from her. This veil (as all the other garments of the wife) were provided her all her life time, on her husbands charge, God taking peculiar order, that in case her husband should take another wife, yet (amongst other provisions) his first wives raiment should not be diminished, though formerly she had been but a servant unto him. But woeful the condition of those seven women, who (as the Prophet foretells) in a dearth of men, desiring nothing with an husband but an husband, would be contented, yea willing, and desirous to weaie their own apparel, (that is, to clothe themselves at their own charges) so be it they might have but one man for their husband, to perform conjugal duties unto them.

§ 7. Now, as the ordinary Jewish wives wore clothes proportionable to their husbands estates: so the honorable women amongst them, Queens especially, wore broidered garments, which were of two sorts,

• 1 Wrought with needle work, brought from Babylon, of which kind (for the Art, though not the sex thereof) I • on • eive was that Babylonish garment which tempted • he hands of Achan to sacrilege.
• 2 Woven exactly in imitation of the former, and this properly called 〈 in non-Latin alphabet 〉 , Plurimis liciis texta, composed of various coloured threads, like branched work; first found out at Alexandria in Egypt, whereof the Poet,

Affirming that in his age the Egyptian shuttle had got the victory of the Babylonish needle. Understand him, for the quickness, speciousness, cheapness, and novelty of the work; not the state, riches, and curiosity thereof, seeing the wrought garments from Babylon were like costly Manuscripts, the woven stuffs from Egypt like Printed books, done with less charge, and greater expedition.

§ 8. But besides embroidered clothes, we find the Queen of Judea once arrayed in gold of Ophir (as if her garment were cut out of the same piece with her Scepter and Crown) and made of massy plate. If so, such bravery was rather to be pitied, then envied, (as all outward greatness is a penance rather then an ornament ) except the hands of her Trainbearers did lighten the burden thereof. However, it rather appeareth (as afterward it followeth) of wrought gold; either only studded or bossed therewith, or consisting of golden threads wrought thereinto. Thus such gallantry was fashionable amongst the Jews, long before any thereof was used in the western parts, or Rome itself. Where Tarquinius Priscus is by Pliny affirmed the first who triumphed aureâ tunicâ, In a golden coat. And many hundred years after, the same Author reports for a matter of greater rarity, that he with his own eyes beheld Agrippina the wife of Claudius wearing Paludamentum auro textili (or Chlamydem auratam, as Tacitus phraseth it) a Mantle of cloth of gold, as the first which began that fashion in Rome, though customary with the Jewish Queens a thousand years before.

§ 9. But, if our foresaid wife, though a Queen, chanceth to bury her husband, and so become a widow, presently on she puts her widows-garments, and anoints not herself with oil, but wears mourning apparel (or else, it would be accounted a great breach of modesty in her) some competent time, though the exact limitation thereof be not specified in Scripture. These Widows-garments, of what mean and homely matter soever they were made, had this peculiar privilege, that they might not be taken to pawn, or pledge; God the Father of the fatherless, and the Judge of the widows, being so careful, that no injury should be offered unto them.

SECT. VII. Of the riot and luxury of the Jewish women before the Captivity.

§ 1. SO much for the attire of sober, and civil Maidens; the garments of grave and modest Matrons. Another generation succeeds, whose husbands might be the Sons of Abraham by their extraction, but these their wives were none of the daughters of Sarah by their conditions. Indeed a little before the captivity of Babylon (luxury is the forerunner of misery) the Jewish women were arrived at the greatest height of pride; like those of whom Moses foretold, The tender and delicate woman among you, who would not adventure to set the sole of her foot upon the ground, for delicateness and tenderness. Oh pride! the earth, which is God's footstool, is not good enough to be hers. Though the same one day will be bold to tread on her face, who thought her foot too good to tread on it.

§ 2. The Prophet Isaiah taketh especial notice of a world of trinkets, which in his days concurred to dress them:

• 1 Tinkling ornaments.
• 2 Caules.
• 3 Round tires like the moon.
• 4 Chaines.
• 5 Bracelets.
• 6 Mufflers.
• 7 Bonnets.
• 8 Ornaments about the leg.
• 9 Head-bands.
• 10 Tablets.
• 11 Ear-rings.
• 12 Rings.
• 13 Nose-jewels.
• 14 Changeable suites.
• 15 Mantles.
• 16 Wimples.
• 17 Crisping-pins.
• 18 Glasses.
• 19 Fine-linen.
• 20 Hoods.
• 21 Vailes.

But now, as once the Eunuch said concerning a more mysterious passage in this Prophet, How can I understand without an interpreter? So here without the same help, who can attain to the meaning thereof?

§ 3. In the first place we may conceive many of these ornaments were only temporary, as used by the Fashionists of that age, which afterwards disused, both name and thing came to be abolished. Which frequently comes to pass in all kind of apparel, whose very names by degrees grow old, wax thread-bare, turn to rents, to rags, to nothing. For instance, it would pose a good Antiquary, to describe the exact fashion of Herlots, Paltocks, Gits, Haketons, Tabards, Court-pies, Chevesailes, and Gipsers: barbarous names, which may seem to carry a Spell or Conjuration in the mention of them. Yet all these were kinds of garments, commonly used in England some four hundred years ago. Yea, pride playing in all ages upon conceited opinions of decency, hath infinitely varied the fashion of all apparel, customs of our Ancestors appearing as antick to us, as our fashions (perchance) will seem incredible to posterity. Who would believe, that ever our English, some four hundred years since, wore shoes s • outed and piked more then a finger long, crooking upwards (called Crackowes ) resembling the Devils claws, which were fastened to the knees with chains of gold, and silver? Or, that about the reign of King Henry the fifth, men grew so excessive in that kind, that it was fain to be ordered by Proclamation, that none should wear their shoes broader at the toes then six inches?

§ 4. Secondly, of these ornaments, some were necessary, as fine-linen; others modest, as Vailes; moe (though costly) comely, as ear-rings, and bracelets; (which Rebekah herself, and the best of women did wear) most of them (some few excepted) though magnificent, lawful, if not exceeding the wearers estate. Some therefore will demand why the Prophet reproved them, and why God was offended therewith? But, we must know, the things were not so faulty in their own nature, as for the superfluous variety, fantastical fashion, and over costly matter thereof. But, which is the main, the minds of the wearers did the mischief, whose fingers (as I may say) infected their Rings; and mouths marred their Mufflers, being used with pride, and abused to wantonnefs. The text saith, The daughters of Zion were haughty and walked with stretched out necks (and 〈 in non-Latin alphabet 〉 to boast is by Critics deduced from 〈 in non-Latin alphabet 〉 the neck; pride being most visible in the erected posture thereof) and wanton eyes, walking and mincing as they go, and making a tinkling with their feet, carrying (it seems) bells at their heels, whose music did jar with modesty, and gave the watchword to wantons, at what Sign mercenary embraces were to be sold unto them.

§ 5. Thirdly, of such as were mere superfluities, none appear more ridiculous and strange then the nose-jewels in Hebrew 〈 in non-Latin alphabet 〉 leaving us at a loss how they were fastened. Surely, the Jewish women were not ringed swine-like, nor had they, like the Salvages in America, their noses bored through to hang jewels therein. For, although some may plead, Pride never feels pain; as also, that the absurdest fashions, when made common, seem comely; yet such holes in their noses (moe nostrils then ever nature made) must of necessity hinder, both their speech, and plainer pronunciation: except, (as some conceive) they were fastened with gold, or silver-hoops about their noses. For mine own part, I suppose these nose-jewels the same with frontlets, frequent among the Jews, or else some pendants fastened thereunto:

• 1 First, because frontlets (otherwise ordinary ornaments) are omitted in this catalogue.
• 2 Secondly, because frontlets were worn betwixt their eyes (between which and the nose no great distance) hanging down on a peak from their foreheads.

However, 'tis probable these nose-jewels were frontlets of a larger size, more prominent then ordinary, as pride in process of time improveth itself to a greater proportion. And most certain it is, God was highly displeased with this their luxury; witness his heavy commination, And it shall come to pass, that instead of sweet smell there shall be stink; and instead of a girdle, a rent; and instead of well-set hair, baldness; and instead of a stomacher, a girding of sackcloth; and burning, instead of beauty. Which last curse is omitted by the Septuagint.

§ 6. Now, whereas baldness is threatened to the Jewish women, i • prompts unto me a passage in Hippocrates, who (as Seneca cites him) affirms, that women in his time were neither bald, nor subject to the gout: and yet Seneca confesseth, that the weaker sex in his days, were subject to both these infirmities; Non qu • a mutata foeminarum natura, sed vita: nam cum virorum licentiam aequaverint, corporum quoque virilium vitia aequa • verunt. Though a supernatural cause must be allowed, immediately to inflict the same on the Jewish women, about the time of the Prophets prediction.

§ 7. Whereas it is said, instead of beauty burning, I question whether it relateth to the Babylonians sacking of the City, when they burnt the house of God, and brake down the wall of Jerusalem, and burnt all the palaces thereof with fire, and destroyed all the goodly vessels thereof. Rather I believe it referred to some personal, and corporal malady, which afterwards God inflicted on the bodies of these lascivious women: As Fevers, or the disease Erysipelas, A swelling full of heat, and redness with pain about it, (called by us Saint Anthony's fire ) or some other pestilent inflammation. Except any will understand burning in the Apostles sense, for inward lust; that these women, when ugly and deformed, should still ardently affect their lovers, by whom they were entertained with neglect, and contempt.

§ 8. The mention of turning a sweet smell into a stink, minds me of a common tradition, that an offensive savor attends the bodies of modern Jews, who (notwithstanding their frequent washing) may be scented in their company, from those which are Christians. Indeed the flout of a fleering Pagan Poet herein, works nothing on my belief,

More am I moved with the testimony of many credible Merchants in our age, adding hereunto, that the Jewish mothers use to buy the blood of Christians, from Barber-surgeons, (who preserve it on purpose) therein to bath the bodies of their new born babes, so to mitigate the rank smell of their children. However, we leave this as doubtful, having formerly found their report false, who (literally interpreting that commination, And ever bow down their backs ) affirm all Jews to be crooked, or bunch-backed; experience presenting many of that nation (for their stature) as proper persons, and as straight as any other people.

§ 9. I shall deceive their expectations, who conceive I will soil my book with presenting the exact habits of common Harlots therein. Only in general we learn from Scripture, that with Tamar the daughter-in-law of Judah, they used to sit covered and wrapped in a veil, in an open place, by the way. Impudent modesty! shameless shamefacedness • What a contradiction was there betwixt her gesture, and posture? Why face covered, if intending to be dishonest? Why in the high-way, if disposed to be otherwise? Hereby she professed a private-publicness (the twilight is the Harlots season) As free to commit sin: so careful not to be openly known herself, and (by consequence) not to reveal him who committed it with her.

§ 10. Add hereunto that painting was practiced by Harlots, adulterated complexions well agreeing with adulterous conditions. Especially, they used to to paint their eyes, understand their eye-brows and eye-lids with Stibium, to make them look black, conceited by them an extraordinary comeliness. Hereupon was Solomon's caution, Neither let her take thee with her eye-lids, as one of her principal nets to catch wantons therewith. When aged, they used in vain to make themselves fair by renting their faces with painting, though more cause to rent them with their nails out of penitent indignation. Thus painting, used to reconcile, in time widens the breaches in their faces; and their flesh, tainted at last with the poison thereof, like rotten vessels, spring the moe leaks, the more they are repaired.

§ 11. As for the other garments of whores, it is probable, that the public, and mercenary, were distinguished from honest women, by some habit peculiar to themselves; Solomon observing, that one came forth with the attire of an Harlot. Sure I am, the same custom long since was observed in England, finding that Adam Francis Mercer, and Lord Major of London Anno 1352. procured an Act of Parliament, that no known whore should wear any hood, or attire on her head, except raied, or striped cloth of diverse colors. But, enough, if not too much, of so bad a subject; Who so pleaseth God, shall escape from her, but the • inner shall be taken by her.

SECT. VIII. Of Jewish Grave-clothes, and burying Ornaments.

§ 1. AFter some few years, all the persons formerly described, high and low, rich and poor, one with another, meet at the house of death, whither we will afford them our attendance, to behold their funeral wardrobe. Indeed, by Job's confession, Naked shall I return thither again, all are resolved naked into the womb-general of their Mother Earth; and When he dieth he shall carry nothing away with him, (that is, actively, which he himself can put on, or is sensible of) though passively the dead may be carried out with such clothing upon them, as decency, and modesty requires.

§ 2. First therefore, his eyes being closed by one nearest, or dearest unto him, Joseph shall put his hands upon thine eyes; the body was washed, and then prepared for embalming. This embalming was twofold; either by incorporation, substituting spices in the rooms of their brains and bowels taken out, so to preserve their corpses from corruption; an Egyptian custom, and so probably Jacob and Joseph were embalmed: or else only by apposition, or putting of sweet odors to the dead body, (called by the Jews 〈 in non-Latin alphabet 〉 ) after which sort our Savior was embalmed. Of whom as a bone was not broken: so no part of his body was taken away, to hinder the entireness of his resurrection.

§ 3. The next work was, 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 , that is, to contrive the body, and wind it into a modest method. For, though the pale cheeks of the dead will take no other die, yet the corpse may blush by proxy in the surviving kindred, if not put into a decent posture. Afterwards, they were wrapped up in a Sindon, bound hand and foot with grave-clothes (generally called 〈 in non-Latin alphabet 〉 , and more particularly 〈 in non-Latin alphabet 〉 ) having 〈 in non-Latin alphabet 〉 a napkin about their heads, single by itself, and not fastened to the rest of the grave-clothes, as appears by that napkin in about our Savior's head, not lying with the clothes after his resurrection, but wrapped together in a place by itself. This done, the body was put into a Coffin; laid, and carried out on [ 〈 in non-Latin alphabet 〉 ] a biere, and then either,

• 1 Buried, the most ancient and general custom of the Hebrews; or,
• 2 Burnt with fragrant spices, to qualify all noisome smells; or,
• 3 Both, as the bodies of Saul and his sons, whose flesh was burnt, and bones buried.

As for Asa his burial, it was peculiar for the solemnity thereof, they laid him in a bed which was filled with sweet odors, and diverse kinds of spices prepared by the Apothecaries art; and they made a very great burning for him. And the reason, that more state was used at his burial, then others, was because he was a pious King, and so well deserved it; as also (which was the main) because he had a godly son and successor Jehoshaphat, not grudging what cost he bestowed on his Fathers funeral. A feast called the bread of men, and elsewhere a cup of consolation, was made at these burials, probably at the cost of the friends of the party deceased, to comfort them at their grief, with moderate refection.

§ 4. We presume, the children and friends, of this person deceased, bemoaned him veirs & spirantibus lachrymis, with true and lively sorrow; otherwise it was common amongst the Jews, as amongst our modern Irish, to send for Mourning women, so cunning in wailing, that they could make their eyes run down with tears, and their eye-lids gush out with waters, so to furnish forth the Funeral. Such mock-tears were in all ages:

But, as parents, when their children cry for nothing, use to beat them, that they may cry for something: so God threatened that he miseries of Jerusalem should afterwards turn their feigned, and strained wailings, into sound and sincere sorrow; when those tears (formerly but the adopted children) should become the natural issue of their heavy hearts.

§ 5. Nothing more remains of the Jewish burying clothes; except any will add, as part of their Metaphoricall garments, the graves wherein they were interred. These were proportioned to the deserts of the party deceased, and love which the living bare unto him. In which respect Hezekiah was buried in the chiefest (or highest) of the sepulchers of the sons of David; but whether highest in posture as nearest to David, or in structure, as built most eminent above ground, let others dispute. They used to white over their sepulchers to appear beautiful without, to which the hypocritical Pharisees are resembled by our Savior. Yea, the friends of the dead used to raise, repair, and rebuild such sepulchers many years after the party was deceased (probably renewing the Epitaphs upon them:) witness the contradiction in the Jews actions, with one hand out of pretended courtesy, building and garnishing the tombs of the dead, whilst at the same time with the other hand, out of real cruelty, they killed the living Prophets among them.

Here the Map of Jewish God's is to be inserted.

THE IDOLS OF THE IEWS. CHAP. VII.

§ 1. IT is hard, exactly to define, when Idolatry first began. It is generally thought about the days of Enos, Adams grandchild; grounded upon Gen. 4. 26. though little certainty can be collected from those words, so variously translated. We may safely conceive, it began very early, in the infancy of mankind: it being true of the great World, what is said of Man the Microcosme, The wicked are estranged from the womb, they go astray speaking lies, as soon as they be born.

§ 2. If we inquire into the causes of the variety of Idols, and far spreading of superstition, these principally present themselves. First, the multiformity of error in its own nature. If truth be once casually lost, but especially if willfully left, numberless are the by-paths of falsehood. Nothing under an Infinite, can expleat, and satiate the immortal mind of man. Who having once forsaken God, infinite in power, thought to fill itself with Idols, infinite in number; leaving still a blank, and reserving their souls for unknown God's, when they should be added thereunto.

§ 3. Secondly, the mistaking the attribute, of divine Providence. Men did conceive the whole world, and all therein, too large a compass for one God to actuate and inform. And therefore as Pliny observeth, that the old Eagles determinant spatia, assign several and certain circuits to their young ones to fly and feed in, without interfering each on others dominions; so the heathen confined topicall God's to particular places. Their God's (say the Syrians of the Israelites) are God's of the hills; (perchance collecting the same from the Jews usual sacrificing in high places) we will fight against them in the plain, and surely we shall be stronger then they. This minds me of the speech of a Persian in England, attendant on the Embassador Anno 1626. who perceiving wealthy people in London in the time of the Plague tumultuously posting to their Country houses; What (saith he) have the Englishmen two God's, the one for the City, and the other for the Country? A mistake in the heathen, which gave the occasion of multiplying of Deities: some shadow of whose superstition, still remains in Popish Saint-worship. For whereas Christ gave his Disciples power to heal all manner of sicknesses, and all manner of diseases (not consigning the Ague to Peter, Palsy to Andrew &c.) they appoint the several maladies to the cure of several Saints, Tooth-ach to Apollonia, Sore-eyes to Saint Blaze &c.

§ 4. Thirdly, the improving of Heroicall into Divine worship. Anciently every nation had men of renown, famous in their generations, meriting much of their Country. Whose memories after their death was honored with monuments, statues, Anniversaries of mourning, some foo • steps whereof are seen in the daughters of Israel yearly lamenting the daughter of Jephthah. In process of time, popular indiscretion, hightened this civil, into divine honor, translating such famous Heroes from the front of the mightiest men, into the rear of the meanest God's: as appears by the propensity of the people of Israel to adore Moses when dead, had not God prevented it.

§ 5. Fourthly, the assigning several sexes to their God's, as Ashtaroth the Goddess of the Zidonians. Hereupon the fancy of the Poets were the spokesmen to make love betwixt them, the Priests to marry, or rather the Pandars to couple; and upon the present impregnation of the female Deities, the same luxurious fancies were the midwives to deliver them, the nurses to suckle their children. These, when brought up to maturity, were also disposed in matches, thus filling the world with families of full grown, and nurseries of infant Deities.

§ 6. Lastly, the suggestion of Satan, who was the Master of the ceremonies in all these superstitions: who as he is a general gainer by all sins of men, so he did drive a secret trade, and particularly received unknown profit by Idolatry; seeing, as the Apostle observeth, what they saerificed, they sacrifittced to Devils.

§ 7. In the progress of Idolatry we may observe, first, they began to worship glorious creatures, The Sun, with all the host of heaven, mentioned by holy Job, an ancient writer. But all the stars in heaven were too few for them to adore. Hence they proceed to worship useful creatures, sheep, oxen &c. stepping thence to the adoration of things hurtful, Dragons, Serpents, Crocodiles; probably in fear, for a Ne noceant, that they should do them no harm. Lastly, they gave divine honor to all creatures in general, Changing the glory of the incorruptible God, into an Image made like to corruptible man, and to birds, and fourfooted beasts, and creeping things: their children not making more babies, then their parents did Idols. But of all, the Egyptian superstition, rather then it would sit out, plaid at the smallest game; they worshipping besides Oxen, and Sheep, Onions and Leeks, in their gardens: So that one may justly admire that their superstition did not starve them. For this being granted, that they would not eat what they did adore, (which is laid to the charge of the Papists, how truly I have now no leisure to examine) it is hard to conceive where they found food to satisfy their hunger, besides the objects of their Idolatry.

§ 8. If now in the next place we descend to inquire, what should make men so much to dote on the visible representations of their Deities, contrary to the nature of a spirit; we shall find it proceed from their infidelity, not able to apprehend God under the notion of an incorporeal Being. And therefore to contract the species of their devotion, they fixed it in a material object, lest otherwise with them their God should be out of sight, out of mind. Saint Louis of France loved much to hear Sermons, whilst our King Henry the third his contemporary, was more for being at Mass, saying he had rather see his God then hear another speak eloquently of him. This humor of seeing a Deity (though venting itself otherways) possessed the hearts of people in all ages, who being unable to raise up their minds to conceive God everywhere, loved to look on him bodily represented in some material Image.

§ 9. Infidelity thus premised as the main cause, two other occasions, no ways given by God, but ignorantly taken by men, much advanced such visible representations: First, God's frequent appearing to the Patriarchs in a bodily shape. Which being but then assumed, voluntary, occasional, and for the present purpose, was misinterpreted by men for natural, necessary, constant, and an essential part of his Being: and thence they concluded him a corporeal substance.

§ 10. Secondly, Image-making was much advantaged by some expressions in Scripture, that God used after the manner of men, allaying the purity of his nature, with human Phrases, so to work himself the better down to our capacities. Should God speak of himself as he is, his expressions would be as incomprehensible as his Essence. Hereupon, men, instead of thinking higher of God's Goodness, thought lower of his Greatness, and not able to conceive his Providence by his Eye, clear demonstration of his Power by his Arm, clearer by his Hand, clearest by his Finger, attention by his Ears, gracious presence by his Face &c. fell first in their brains to fancy, and then with their hands to form him a bodily Image, or Idol. Idols, which though (as the Psalmist observeth) they have mouths and speak not, yet are termed by the Prophet, teachers of lies, misinforming men with most false apprehensions.

§ 11. But their impieties stopped not here, but proceeded from a corporal, to a vicious assimilation, and soon after inferred their God's conformity to man, as well in lewdness, as in limbs, badness, as bodily proportion. This they falsely collected from the impunity of many profane persons, interpreting God's silence, consent; as approving, because not presently punishing their wicked practices. These things • ast thou done, and I kept silence, and thou thoughtest that I was altogether such a one as thyself. Thus because many Thieves have thrived by their felonious courses, Drunkards in their distempers have strangely escaped dangers, and Harlots have grown wealthy by their mercenary embraces; the heathens have fancied Mercury the God and Patron of theft, Bacchus of drunkenness, Venus and (as some will have it) Flora of whoredom, conceiving such God's guilty themselves of the same sins, and friends, favorers, yea protectors thereof in others.

§ 12. But to return to their worshipping of Idols. True it is, the most knowing and rational amongst the heathens, adored not the very material Image, but in, under, through, and beyond the same worshipped the true God of heaven and earth. And in all ages some were found who flouted at such superstitions: amongst these the Poet brings in an Idol thus speaking.

Semblable whereunto is the story of a Country-man in Spain, who coming to an Image enshrined, the extraction and first making whereof he could well remember, and not finding from the same that respectful usage which he expected, (haply because he had not feed the Friers to their contentment, who accordingly do sell such frowns and smiles) You need not (quoth he) be so proud, for I have known you from a Plumtree. But although the wiser sort both of Pagans and Papists worshipped God under the Image, so only faulty in symbolical Idolatry, and breach of the second Commandment, serving the true Deity in a false and forbidden manner, yet the ignorant people amongst them both, were directly guilty of dull downright Idolatry, breaking both first and second Commandment, adoring a false God with a false service. And as Jacob, though bound by his own vow to go on to Bethel, yet either out of faintness or forgetfulness, set up his staff short thereof at the City of Shechem, where he bought a dwelling; so the devotion of ignorant people, though projecting perchance a longer journey to themselves to worship God in the Image, tired in their travel, and taking up a nearer lodging, terminated their worship in that visible object presented unto them. Thus God's Spirit, though allowing liberty to the Potter of the same clay to make one vessel to honor and another to dishonor, sharply reproveth the Carpenter, who makes a fire for his warming, and a God for his worshipping of the self same wood.

§ 13. But grant Idols originally frequent amongst the Heathen, a Colony of them began to be planted amongst the Israelites, much by their mixture with the men, more by their matches with the women of those nations of Canaan; notwithstanding God flat prohibition to the contrary: His daughter shalt thou not take unto thy son, for they will turn away thy son from following me, that they may serve other God's. Some will say, it was more probable the Jewish husband should turn his heathen wife to true Religion. For suppose her no fool (such unconvertible in a Mortar ) but one of a tolerable capacity, bearing unfeigned affection to her husband (obliged thereunto in gratitude for his marrying her, he might destroy) he having the double advantage of Authority and Verity on his side, it seems more likely that he should make impression on he belief, then receive infection from her. But here we must know, that he husband by breaking God's command in his unlawful match, forfeited the vigor and virtue of his arguments, entreaties, persuasions, and threatenings to work upon her. And as his sword justly wanted the edge of power, so his shield deservedly lost all strength of protection, being left liable and exposed to his wives solicitation, without any fence against her infection. Yea, grant at first his constancy in the truth as hard as stone, yet in continuance of time it might be hollowed with that, which Solomon calleth a continual dropping; and restless importunity advantaged with bosom-opportunity, may achieve a seeming impossibility.

§ 14. So much for the occasion of Polytheism, the original of heathen Idols, and naturalizing such strange God's amongst the Israelites. Come we now to the particular description of their Idols. Conceive we this no breach of God's command, Make no mention of the name of other God's, neither let them be heard out of thy mouth, understanding it, by way of praying to them, praising of them, pleading for them, swearing by them, but otherwise it is lawful to mention them occasionally by way of discourse; yea commendable to name them as detesting their impiety, deploring men's ignorance, desiring men's information, the right knowledge of many Scripture-passages, depending on some insight into such superstitions. Where, before we begin, be it observed, that though very many the Idols mentioned in Scripture, yet our mistake may make them more then they were; if erroneously conceiving Quot nomina, tot numina, that every several Idols name we meet with, was a different and distinct Deity by them adored. O no! As our one and only God is known to us by several names, Yah, Jehovah, El, Elohim, Adonai &c. so in apish imitation thereof, someone heathen God took a principal pride, to have several names imposd upon him, and pleased himself much in 〈 in non-Latin alphabet 〉 , in multitude of titles.

§ 15. In setting forth these heathen God's, it matters not what method we use, and perchance none at all is most natural for our subject. Molten Images are confusion, saith the Prophet; and therefore, a rude heap fitter, • hen an orderly pile, for their description. However, not for their honor but one ease, we will rank such Idols as we find in Scripture worshipped by Jews, or Judaizing people, Alphabetically; as followeth.

To the Right Honorable JOHN LORD BVRGHLEY Son to the Right Honorable JOHN EARL OF EXETER.

IT is confidently reported of the Stork, (plenty of which build in the Low-Countries, being Inmates in most chimneys) that she usually thro • eth down one of her young ones out of the nest, as a Rent to the Land-lord of the house, for permitting th • re her quiet and unmolested habitation.

Now as our Savior sends us to such Masters, [ Behold the fowls of the air &c. ] of them all to learn the general lesson of a contented dependence on divine providence, (and particularly Innocence from the Doves ) so may this practice of the Stork instruct us to be grateful to such as have bestowed courtesies upon us.

Now the first light which I saw in this world was in a Benefice conferred on my Father by your most honorable great Grand-father, and therefore I stand obliged in all thankfulness to your family. Yea this my right hand which grasped the first free air in a Manor to which your Lordship is Heir apparent, hath since often been catching at a Pen, to write something in expression of my thankfulness, and now at last dedicates this Book to your Infant honor. Thus as my Obligation bears date from my Birth, my thankfulness makes speed to tender itself to your Cradle.

I know it will be objected, that your Lordship is infraannuated to be the Patron of a Book in the strist acception thereof: For a Patron properly is appealed to as Judge of the Merits of a Treatise. Yea Authors anciently-craved their Patrons consent (as dutiful children their Parents leave) whether that he thought it fit their work should be matched to the Public view, or rather remain in the single estate of privacy. This censure some will cavil at me that your tender Age is unable to pass, and therefore incapable of being a Patron.

In answer hereunto, first I am assured, none of those who please to call themselves Roman Catholics, will lay this to my charge. If they do, I return them with the story confessed by their Champian, of a child not fully five years old consecrated Archbishop of Reims, by Pope John the tenth, sinc • which time some children of small age, (but great birth) have been made Cardinals, though long since their Church of Rome had been off the hooks, had it had no stronger Hinges.

But generally I plead in my own defense, that Custom Custom hath much mitigated the rigor of the word Patron, which is not currant in common discourse, at so high a rate whereat first it was coined, insomuch that a Negative vo • ce is denied to many Patrons nowadays, and they generally used not for Censurers, but Countenancers of books dedicated unto them, in which notion I humbly request your Lordships patronage of our present endeavor.

Our London Gardiners do not sow or set all their seeds (though of the same kind) at the same time, but so that they may ripen successively, to last the longer in season. Such is my design, planting a Nursery of Patrons, all Noble, but of different years, a Babe, a Child, two youths of several date, and a Man, (having as a Scale of miles in my Maps, a Scale of Ages in my Honorable Patrons) hoping so always to have one or more in full power to protect my endeavors.

Thus in process of time your Lordship (as yet but a Patron in reversion ) will be possessed with power effectually to discharge that place. As for the present, let not your tender age be slighted by any, seeing such an one ( 〈 in non-Latin alphabet 〉 a little child ) was chosen by our Savior to be Doctor of the Chair to determine the controversy between the Disciples; which he truly decided, not by his speech, but humble silence. Till such time as your Honor shall be able to learn by my writing, may I learn from your Honors living the necessary virtues of Meekness, Humility, Quietness, Contentedness. For the continuance of which in your Honor, with the daily addition and increase of other Graces proportionable to your growth, the hearty prayers shall never be wanting of

OBJECTIONS ANSWERED Concerning this DESCRIPTION. The fifth Book.