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Samuel Purchas.

Purchas his pilgrimage : or Relations of the world and the religions observed in all ages and places discovered, from the creation unto this present. In foure parts. This first containeth a theologicall and geographical historie of Asia, Africa, and America, with the ilands adiacent. Declaring the a online

. (page 9 of 181)
Online LibrarySamuel PurchasPurchas his pilgrimage : or Relations of the world and the religions observed in all ages and places discovered, from the creation unto this present. In foure parts. This first containeth a theologicall and geographical historie of Asia, Africa, and America, with the ilands adiacent. Declaring the a → online text (page 9 of 181)
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y Ephef.^.i^. bimfclfe and vs ; not the fubfiance , nor the faculties of body or foule , but the con-
z. ^VK-^ f>-^. formitic in that fubftance and faculties to the will of God , i« y nqhteoufnefftand holi-
A Col i.io. Kcjje of truth.

j.Com. Not fo much therefore arc wee here toconfiderthc ordinarie courfe of Nature,

Row. 5. wherein* the foule that (inneth , ;/ /?i.'i// ^/^: as the Ordinance of God, who appoin-

bPerfdimpri- jp^.^h^ /jr/? ^^^w, the Well-fpring of Nature, which he receiued incorrupted; the
fiM;ti^'m"ll'ho- f'^0"^ of Grace; that as men , wee all by generation are of thefirll and with the
num>iaitir<e per firft, * o«(f«/«i»?<^» , in whom wee all finned ; ofand with the /SrW^^i^w wee are
al:ti j>eccat: io- a -Ji oKe new man m the Lord, euen one Bodie, one Spirit, one Seedc, one Chrift , in
n^vrciix perfo- whom, and with whom, wee, as members ofthat Head, obeyed the Precepts, and
naljs. Aqiim, m ^^^^^^^ ^\^^ Curfe of the Law. '' Other finnes of tAd^im are not oumaturall, but his
kom, J. - r II

perlonall.



Chap. 5- Thefirji^ooke. 29



pcrfonall.bccaafc he could be no longer a publikc peffon , tlicii whl't hee'had foriic- ' ' ''■ '
what to fau« orloofc for vs; all being alreadie forfeited in this firft finne. The
Author then ofOriginallSinnc is the propagator of our Nature : his iafttiall finne is
originally ours, the Guilt being deriued by imputation, the Corruption by natu-
ral! generation. Firft, that Perfon corrupted Nature; after. Nature infedcd our
Perlons. The matter of this Original! corruption, in regard of tfiefubieft, is All
and cuery man , and All and cucry part of all and cuery man , fubiedl to all finne,
thatifallbcenotasbad^saiy, and the beft as the worft, itmuftbeeafcribedto
Godsreftraining, or renewing, not vnto vucquall degrees in this originall ftaine.
Inrcgardofthcobiei\, thematterof itis the wantoforiginallRighteoufiiefle, and
a contrarie inclination to EuiU, * The imagimttons of aur hearts being only ema con- » c^,_
tinuaHr. NoGrapeican grow on thefeThorncs. The forme of this corruption is
the dcVormiticofour corrupted Nature, uot by infufion or imitation, but by de-
fault of that firft inftrument, by which this Nature defcendeth. It is the rooteof a-
Auall finnes: and whereas they, asfruits, are tranfient, this ftjU retiiaincth, vn-
till Chrif^ by his death dcftroyeth this death in vs.

But here arilcth another difficultie; How this finne can bee deriued by Genera-
tion, feeing it is truly beleeued, thatgodw Father of Spirit f , the^ Former of our a Heb.ixg.
SoHles ^ which doth by infufion create, and by creation infufe them: corruptible E- •> ^cc.mj.
lemcnts being vnable to procreate an incorruptible fubftance, or generation to ^'"■'■■T-
produce incorrnption. Neither ftandeth it with rcafon, that he which communica- /Xc'**'*-
tcth not the fubftance, fliould communicate the accidents; orwithiuftice, that an brZ^chronTu
innocent SouleOiouldncceflarily be ftained by involuntarie infufion into a pollu- anim^mvocauit
ted bodie. ^^' •^(fjhjmit,

I anfwcre hereunto. That although the Soule be not rr/f</«ff*<;/( as they tcrmc it) 1"'f""'>' sha-
and by generation conferred; yet is it coupled to the bodie in that manner and order '^^1^''^'^' '''
which God had appointed for the coniundion thereof, though man had not finned :
Neither was it the Soule alone in Adam,ox the body alone but the P£rfon,confifting
of both, which finned: Neither can we be partakers of Natures finne, till we be par-
takers of humane Nature.w hich is not,till the Soule and Bodie be vnited. We are not
fb ir uch therefore to looke to the concupifcencc & luft of the Parents in generation,
as'Lww^rtr^teachcthvs.buttothePerlbn; vj\\\c\\,^ Scotm{zn\\sfila Add^d- de. c LibSent.i.
titrix iftftitia onginalu. And although the Soule be not in the fecde,y ct it is commu- Dtft- f t .
nicated to ihe Bodie (faith ex^^«<»<«) by a difpofitiue or preparatiue power of the ^ Super Sent,
feedc.which difpofcth and prepareth the Bodieto the receiuing ofthe Soule , where
itisrcceiued (after the « generall rule) according to the meafure and nature of that e V^umemodq,
which receiucth. TheFatheristbcn a perfedl Father , notbccaufehecbegettcththe rmiiitKr (etun-
Soule, but becaufe he bcgettcth the Perfon , or at leaft ail whatfoeiier in the Perfon is ^"^ '"'dim re'
begotten : and though he doth not beget i\\c fubftance thereof; yet, as it \sftich afuh. "?'">'"•
ftftfce.hc may be faid to procreate it , becaufe his generation worketh towards the
Vnion of the Soule aud Bodie ; which Vnion is made bv the Spirits Animall and Vi-
tall. And fthefe Spirits are procreated by the fecde.andconfiftofamddle nature, as f zamh.deO-
it were betwixt bodily and fpirituall : fo that the produ6tipn ofthe Soule , andincor- perib.v.pan 3.
porating thereof, may bee counted in the middle way betweene Creation and Gene-
ration. And therefore this originall corrupt Jor. did not reach to Chrift lefus, although
he were true }Air\,bec2\i{ehevi3iS the feede oft he vfcman, anddidnotdefcendof A-
dam by generation (per femtnalemrattonem, tancjuam a frincifio aBiuo , faith Aqui-
nod) but wasmiraculoufly framed in the wombe, and of the fubftance ofthe Virgin,
by the power ofthe holy Ghoft.

Thus haue I prefumed to offer my crude and rude Meditations to the w ifcr World,
about the deriuation ofOr ginallfinne, which it felfe is the caufe w by we can no bet-
ter fee it, as darkencfTehidcth it felfe. But the whole Citieof Mankinde being here-
with fet on fire, it bchoueth euery one to be more carcfull to quench it, then ouer- cu-
rioufly to enquire how it came: Itis fufficicnt, that nothing defcended hereby to vs
by corruption, or was made ours by imputation , which is not fiilly cured by Chrift :

D J vrh»



?<5



of the Cliques of the Diuine Ima^e jZ^rc C H A p ,6.



z i.CQr.\.}o, tfhoif I w4iitfZ'»roz'/ (both by imputation ofhisafliuc and pa(riucobcciience,and by
rcall infufion of hisSpirit) JVifdome,Righteeufnejfe,Sanii$ficaUe»,aMdRedemftto»i if
wc haue Faith to receiuc it, and Charitie to cxprcfle it : an abfolute rcncwcr and pcr-
fe^cr of the Image of God, beyond what wc had in our firft Parents loft.



* Pfa!.*D' II.
a Broufhtoit
out of the
Rabbines in
his Concent.




C H AP. VI.

. Of the Reliques of the diuirte Image After thefall^ whereby naturally men aidici
',7,t. themfelues vnto fomc Religion : and what veas the Religion of

the World before the Floud.

His Sinne of our firft Parents, whereby they were almoft no fooner
made then marr'd (being as fomefuppofe, formed and deformed in
one day ; fo interpreting the Pfalmc, ' That he lodged not one tiight iat
honour ^but became as the beafls that ferifh ».) This finne (I fay) did noc
wholly dcpriuevs of the Image ofGod, whcreunto wc were created.
A remainder and ftumpc thereof continued, like to the fiumfcef^ D/t-
Vererjn Ge,i.6 gon, w-feofe head and hands were cut off by his fall ; or like the ftumpe of « Nabucha.
b i.Sam.^.^ donoforsTree,whoferoetes were Uftin the earth, boundynith a handefyron and brajfea-
c p'» 4. 1 1. ^g„^ (ijg ffrafe of the field. So was mans head and hands fallen off before the tyirh,
D//2.15 . t"^t his wifdome remaining was foohjhnes xvito God ; not Jufpaent to one good thoftght^

e Luc.jo.^o. notablecither/tfW/V/tfr/^xiflf thatwhichmight plcafeGod. And though the ftumpc
f I .Statu,ptuit remained (the fubftancc and the faculties of Bodie and Soulc)yet was this ftumpe left
mnpcuare. -^^ ^j^g tzi^^ , faH bound withyron andbrajfe , his earthly n:inde captiucd and chained
V.-,^y"i with worldly vanities and dcuilliflivillanies, Ortovfe I'«;»^4r<i/comparifon,'' hcc
3 . Premitur fed was like the man 'fallen among theeues , rvounaea and jf oiled : wounded in his natural!
nm-vincitur : parts, fpoiled and robbed of the gifts of grace, which God by cfpeciall grace added
to hisNature, in that firft beautifying of this his Image.

In the ftate of Creation Man was made ^ able to commit no finne; intheftatcof
Corruption he cannot but finne : vntill a third ftate of grace doe free him; not from
the being, but from the raignir.g and imputation of finne, w hereby he is prepared to a
fourth ftate of gloriC;, wherein fhall be no pofTibilitic of finning , or necefTitie of ftrr-
uingagainft finne. And how foeucr in this corrupt ftate of Nature, in our fpirituall
anions, w hich mccrely concernc the Kingdome of Heauen , wee cannot but finne,
yet hath not God left himfelfe without witncflc , cueninthis darkeneiTeto conuincc
vs of finne. Such are thole notions, fowne by Natures hand in cuery of our hearts;
according to which euidencc, Confcience as a Witncffe, Patron, or ludge within vs.



uondiim habet

fufe omuino non

yeccnre.

^.Nonpotcjl

pcccare, Lumb ,

ibid.

g Kow.iiJ;

i Wcniiiftvn-
dernand chat
God, though

in the begin- ^ . . „ ,

ning hefutfred g accufeth,excufeth, condemneth,or abfolucth ; that hereby God may be ^ iuftified,

*«vouchiated a"<^ *^11 the world inexcufablyfinnefull; and that hereby alfo a way might be left ia

ofhisgoodnes Gods infinite mere ie for mans recouerie. His intent was ' not to deftroy vsvttetly

fo fans CO vp- (as iuftly he might, and as it befell the rebellious Angels) but by this punifhment to

hold in him recall VS to fubieftion ; nottobrcakevstopeccesin his wrath, but by wrath tore-

vnderfUndm '^'^'"^'^ "^ ^° '"^"'^•

and"u hof"^ Thus Nature fuggcfteth , Reafon conuinceth, and is conuinced. That there is a

confcience, as God : that that God hath created the World (as wee before haue fiiewed) and that

might feruc to for Man : that Man, to whom all things feruc, istoferueGod, who hath fubiefled

ditcahimin themtohim. Doth not Nature teach the Sonne to honour his Father, and the fer-

fomcfoitfor u2n^\]\il^o^(i}k /f he then be our Father , vehereis hisho>jour}if our Lord, vphertishii

uiilUfe forthe f'"^' ? Nature infcrreth , Reafon vrgeth this , and from that ground ofReafon doth

prcfei uaiion Scripture reafon , the nature whereof in our nature is written. Euen by Reafons

andmaince- Principles wecleainc. That fo pcrfedl a hand , as made all thefeinferiour things in

nance of fooc- fuch perfcftion , would not haue bccnefoimpcrfeftintheperfc<9:cftofthemall, fo

mcn""""^ to haue left him in the Creation, as wee now foe him in Corruption. The ! Philofo-



D.4bbotJ3efen.i.purt.fag.68. k Miil.i,6. I Mirit,dcver.Cb.K..



phcrs



phers faw, Man was a little World , for whom the greater was made, who himfclfc
was made for more then the World : and that hcc , for whom fo durable and fub-
fiiintiall a thing was made, muftncedes bee made for another then this fraile and
wretched life ; that is , for the euerlafting life w ith him , that is the SutfUftwg. And
that is the foundation of all Religion. For what elfe is Religion , buttheSchoole,
wherein we Icarne mans dutie towards God , and the way to bee linked moit (Iraitly
tohim?And whatarealltheexercifes of Religion , but acknowledgements of the
Godhead, of the Creation ofthc World , of the prouident order therein , and orde-
ring thereof, of the Soulcs immortalitie, ofMans fall and imperfjtftiori , ofour foue-
rai^ne and iupremegood to bee fought out ofour felues f Of all which Nature and
Reafon are vvitncfles , not to the learned alone, whofc tcftimonies in this kinde may
cafily be produced, but euen to the Vulgar, and rudcft Idiots ; yea , w here as neither
Art, nor Induftrie, norciuill Socictie hath bound men as men together, yet the
grounds of thcfe things haue bound them as men, by the meere bond of humane Na-
ture, to Cod, in fbmc or otherReligion.

God, Man, andReligion, arc ncceflarily linked, as a Father, a Sdnne, and Obe-
dience, as a Lender, a Dcbter, and a feohd. The wit no fooner conceiueth that there
is aCod.but the will infencth that he ought to be worfhipped. What Philofophers,
or what Politicians ewer taught the Ealkrne and Welkrne Ifiands, difcouercd in
this laft Age of the World , this neceifitie of Religion ? And yet (as foJlow-
eth in this Hiftorie to bee fhewed ) they which neuer wore clothes on their bo.
dies, ncuer furnifhed their mindes with Arts, neuer knew any Law (befidesRea-
fongrownealmoftlawleffc) orMagiftrate, but their Fathers : which, when they
faw other men , could not tell whether they were ^ heauenly wights , or earthly ^ The Indian,
Monfters , thefe yet wearied themRlues in Supcrftitions; flievying it cafier to put feeingtheSpa-
offourfducj, thentop-'tthePrinciplesof Rcligionoutofourfelues. Yea, among niards moun.
all the Leffons which Naturehath taught, this is the decplicft indented ; not Arts, ^^'^' thoughc
rotPolicie, nay notRaitnent, notFoodc, notLifeitfelfeeftecmed fodeare, and n,jnt° ^ ""u
that naturally , to men '^' as their Religion. Hereof let this Hiftorie enfuingbe wit- on" : "hey
nefle, which will (hew the Reader,,euery where, in manner, ouer the World, this na- thought them
turallzeale of that which they eflccnic Religion, beyond all things elfe efteemcd alio jmmortal.
moftnaturall. & fallen from

Some, in the guiltie confcience of their ownc irrcligion (as t/£fops Fox^ that be- '^"'="'
jngbycafualtiedepriuedofhistaile, fought to perfwadc all Poxes to cut off theirs
asvnprofitable burthens) would tell ys that which they l cannot tell to themfelucs, l rib'i,>ionribi ■
which they dare not tell, but (as they dare) whifper. That Religion is but a conti- hnerdiu , mrt
nucdCuftome, orawiferPolicic,toholdmenin awe. But where had C'//?^^^ this '^o^"' ^-King^
beginning ? And what is Cuftomc, but an vniforme manner, and continuance of ^^^"i^"*'
outwardRites ? Whereas Religion it felfe is in the heart, and produceththofe out-
ward ceremonialleffefts thereof. In one Countrie men obferue one habite of at-
tire, another in another : Solikewifeof diet : and yet is it naturall to bee clothed,
more naturall to cate , but naturall moft of all , as is faid , to obferue fome kinUe of
Religion.

The Grecians •" burned their dead Parents, the Indians intombcdthemin their m HmdatJ.^,
owne bowels : 1)arius could not by great fummes procure the Grecians to the Indi-
an, or thefe to the Grecian cuftome : yet was that which nioued both , and began ci-
ther cuftome, one and the fame principle ofpictie and religious dutie, howfoeuer di-
uerfly expreflcd. Yea euen the moft lafciuious, crucU, beaftly, and deuillifh obferaa-
tioBS, were grounded vpon this one principle , That God mnft be ferued ; which fer-
u;ccthcy meafured by their owne crookedrules, eucry where difagreeing, and yet
meeting in one center, thenecefsitie ef 'Religion,

As for Telicie^ although it is before anfwered ; yet this may be added, That wher-
asmcnwithallthreatnings, promifes, punifliments , rewards, canfcarceeftablilh
their polincall Ordinances ; Religion infinuatt th and eftabhfheth it fclfe : yea taketh
naturally fuch looting, that allpoliticall Lawes and toituici cannot pluck it vp. Ho w

many



g 2 Of the Cliques of the (Diuine Image jZ^c. C h a p ,6 .

aNotonWthe many Martyrs » hath Religion, yea fuperftition yeclded? but v\ho will lay downc
true Religion hislifcto fealefomc Polititians authoritic ? And fo farre is it that Religion fliould be
!'''rvb'ufl^'iai grounded on Policic, that Policic borroweth helpc of Religion. Thus did Numa fa-
Turkifli Eth- tbcrhis Romanc lawcson tyEgerm, and other Law-giuers on other fuppofcdDci-
nike.Heretical ties, which had been a fooliGi argument,^ and vnreafonable manner of rcafoning,to
fupcrftitions perfwadc one obfcuritlc by a greater, had not Nature before taught them religious
and idolatries: awetoGod of which they made vfe to this ciuiil obedience of their lawes, fuppofed
Haue not our ^^ fpijno from aDiuinc fountainc. Yea the falfhoods and varictie of religions ate e-
Brownifts and uidences ofthisTruth ; feeing men will rather worfhip a ^ Beaft,ftockc,or thcbafeft
Papi(lj,euery creature, then profcfTe no religion at all. The ^ Philofophers alfothatareaccufcd of
where elfe jar, AtheifrT«e,forthemoftpart,did not deny religion fimply but that irreligious religion
and yet mccce Qf j^c Greekf s in idolatrous fupcrftition, Socrates rather fwcaring by a doggc, or an
whiles on "' °^^' '^^" acknowledging fuch Gods. It is manifeft then, that the Image of God v. as
pieti n:e of by the F4^depraued,but not vtterly extinct ; among other fparkes this alfo being ra-
religion hath ked vp in the ruines of our decayed Nature ; (omefcience of the God-head, fome con.
moucdthem y^/>«cif of Religion: although the true Religion cai.bebutone,and that which God
&*da!rrbance himfelfe teachcth, as thconely true way tohimfelfe; all other Religions being but
of tL Stuc? ftrayings from him, whereby men wander in the darke, and in labyrinthes ofcrrour:
& cucn while like men drowning, that get hold on euery twig, or the foolifh fifh that leapcth out
we write thefe of the frying pan into the fire.

things what Thus God left a fparke of that light couered vnder theafhcs ofit felfc; which him-
ma c ar- f^jfe youchfafcd to kindle into a.flame, neucrfmcc, ncuer afcertobecxtinguifhcd.

lyre ilUJC WC ■ s^ "

had for Aria- And although that rule of Diuinc lufticc had denounced « mortemorierii, to die, and
mfmc and o- againc to die a firft and fc.ond death ; yet vnaskcd, yea by cauilling cxcufcs further
therblafphe- prouoked, he by the ptomifcd feed crcdcd him to the hope of a firft and fecond rc-
"*" • p • furre£lion ; a life of Grace firft, and after of Glorie. .^hc Sonne of God is promifed to
eipj'" '^^ ^^m^^c\!ntfeedof thexvoman ihcfuhFlantiAll f Im/ige' of the innifhlt Gtd , to be
c CaluinJnJlit. made after the Imagcand fimilitudc of a Man, to rcrormc and transforme liim againc
Hb.i. into the former Image and fi:rilitude of God : that hcj wTiich in the iferme ff <^od

d viagorat, thought it not rel>heri((\ox it was naturejro be eijmflvftth ^o^,fliould be made nothing
^'r j'^'"' to make vs fomething. fhould not fpare himfclfc that Kee rnight fpare vs, fliould bc-
e Gen.i.iy. ' comcpartakerofourNaturc.flcfhcf our flefh, and bone of our bone, that he might
i Cotof.i.i^. makevs ^ partakers of the Diuine Nature^flcfh »f his fie/k^andhgne of hit hone. This
g Pbil.i.e. was x\\^tfeed of the Woman^ that hath broken the Serpents head, vhich hy death hath o-
i! r" *^* «*rc(7w^i<*<a/i&,^W^/>MrA<zri<i(^r^^^eii'<fro/'<!/?rfr^,rfetf I);«f//,whofubmittcdhimfelfc
-P ej.i.%0. ^^ ^ death in it fclfe bitter, before men fliamefull, andof God accurfed, that he might
bring vs to a life peaceable, glorious, andbleffed, beyond rvhat eyehathfeene,er heart
can conceme.

This promife ofthis Seed^ flame from the beginning of the wer/d^ was the feed of all
true Religion, the foule of faith, the life of hope, the welUfpring of charitie. True it
is that all receiucd not this promife alike : for a feed of the Serpent was fore fignificd
alfo, which {houldbruife the heele of the Womans feed. And this inthe firft feed
and generation of man foone appeared : Caitt and v3^^/ were hereof liuely examples.
It appeareth that God had taught Adam how he would be worfliipped,as it w ere or-
dering & ordaining him the firft Pricft of the world.which fnn<5tion bee fulfilled both
k I'ei^r^inGtn ^" 'iifttud^ing his wife & children,in prayer with and for theni.and in the rites offacri-
lib.?. Poiitit id ficing.His children accordingly ' inprocejfeoftime brought and offered their facrficet,
hht\naturali As concerning facrifices, fome hold opinion (according to their owne praiftife)
rr.wneingm- that '^ Nature might teach -(^<^^w this way of feruing God :asifNaturcwcrcas well
t^m habere & able to find the way, as to know that flie is out of the way, and were as wellfecnc in
nauirTiri!u7aii ^^^ parricular manncr,as in the gencrall ncccffitie ofReligion.Wc cannot fee the Sun
uddua, &c without the Sun,nor come to God but by God, to whom ' Obedience is better then fa-
1 i.Sam I ; .12. crifice^ and to harken,better then the fat of Rammes. Abel, faith the Scripture,™ offered
m Hffef. II.4- ^^j/v»//^j without which faith it is impofliblc to pieafe God: but ?aith hath neccflarie
n om. 0.17. j.g]3tJQn n toihe>r»r^»/C7o<s?,whootherwifcwillbc ° wf/fn* ofour folemnities, and



Chaf.6. fhefirftSooke. |^

aslieth -(vho hath riquheithem at Qur bands. Thcfc facriSces alfo, bcfides that they
yNtreacknovukdgements of thtir thankefulnejfe, and reaU confefsions of their finne and
dtath due to them therefore, did leade them by the hand to Chriftthat Lambe of Cod,
thatjijotild lake aw.iy the finnes of the woc/^jf, figuted by thefe flaine bcafls, confirming
their faith io the promife and hope of the accomplifhment : of \Ahich Nature could
not once haue dreamed, which hath rather •-> the imprciTion of fome confiifcd noti- aThetnyflery
ons.that we haue loft the way and ought to feeke it,thcn either light to difcerhe it,or of om rcdcmp
Vifdomctoguidcvsinit. t.onbyChuft

Of faciificing, there were from the bcginningtwo kinds, the one called ^ grfts or "^^^'"^|>;. '^-
oblationsofthings without life .'the other r/ff/r/»/(foomRhemifts ' haue taught vs bT""'!' '
toEngliflithe v^oxAVtUmd) flaine Sacrifices of birds andbcafts : Againe, they were

pitiatorie,confccratorie,Euch3rifticall,andfo forth, whofc kinds and rircsC^fo-



Rhcm.



a



manner of doing. ^/r/« brought <i his offering,being an husbandman, of thc/m;/- of ^^)",^^ j "
thegromd. y4^<f/afhcphcard,of the fattefi of hufl^epe -.Godreffeaed A n e L4«^^w brouchcthcL
c/fr/«^, (the tree firft, and then the fruit, the worker, and then the worke) vvhichhee faciifices to
(ignified cither by voice, orby « fire from heaucn, according to T6f«i^a/Ar»j ttanfla- .Vj«,diathe
tion.f asinthefacri'icesof «yiaro»,Gide«n,A'fa>Jo:^h, Dauid^SaloTnon^Elias : or by Aiouldofter
fome other meancs, both comfortable to t/^^f/, atud cnuied of ^^i«, who therefore [J^f^ j ^1"''""
flew him ; thus in this member bmtfwg the heeU oi thatbkfTed feed, as a type of that the" had a"
vvhich the head himfelfefhould after iuftaine. <' ccvt^inc place

Heerc is the firft Apoftafic after that fiift Euahgclitall promife.and the fii ft diuifjon deigned for
of Reli''ion,^.t/« being the firft builder of the g i:>r/W; C;f«V,notthatVvhichhc called 'heir facrjfices
after the name ofhis fon, ^ Henoch, but of that fpiritualkitie of the wicked, the feed ^ ^°^J -'^'"§5.
of the ScrpentjWhich he founded In his brothers blobd : Cucn as that later (fomT^endt- dkMe^.lJo'en '
»w thereof, which called hcrfelfe Ca^m mmdi, thcheadof the world (and indeed ihi^ammamt
J theWorld\%y{w%A^ in Scripture applied to that feedef the Serpent, ask is oppofiteto fnper.
the/ffiiiofiAe Wo;w<f»jvYas by ^ow«/;«;herfirftfounderbylikeexamplc of fratricide g ^"i- deciu.
in the mtirtherof '^ew«/, dedicated (as it were) to the.future myficrte ofiyiicjuitie, the ?'\1' ' ^''^'^°
feat of the'Be.'.Fi.andof thcH^hore,(bYViho{e zutUonne, Chn/i himfe/fe woi Jlaiae) f^^rllcMui
drH:-ike>taftermththebloodof hif Saif7ts •.lindfWWl'reathingl'loodandJlaughter, to e- Mundi.
wcxy^Abel that will not communicate inherrpirituallwhoredomes: that will not i lahny.g.^,
with her offer the/r,'.'«/j of the ground (the facrifice of Cain) which neither came from i^-^<^«
heauen, nor can guide to hcauen, being earthly, fen fuall, d,neliifh.

Cain was for this his fa6l conuented by that All-feeing luftice, who both by open
fentencc and inward terrors accufed and accurfed him,continuing his !ife,euen for the
ifame eaufe that other murthcrcrs lofe it,that he might liuc an examplc(which then in
that vnpcopled world by his death he could not haue bcene) to the future gencrati- ,_ •

ons, branded ^ alfo by the Lord with Come fe»fible marke, to exempt him,and terrific ^i^. ^"'' tmnl-c
others, from that bloodiecrucltie: thismcrcic being mixed with this Judgement, a beafhakine
longer time of repentance. God before l curfed the earth for -^^^^w-he now '"ciirfed of ail the bo- ■
Caififtsmtheearth, tcbe arunnAfiate^inAviznAcrtt thexeov. For lv)W could he, that 'i'Cj asfeaung
hadfoforfakcnGod,butbeforfakenof theearth, and of himfcl'ePthc " fir.ble and ^°|.^'^'""*''y'
mercifuU earth, which before had opened her mouth to rccciuc his brothers blood, j f^^'
Shrinking, and (as it wcre)grudging to fupporc fuch wicked fcet^and by denying him „, Gra 4. rr.
her ftrength, forcing him to his manifold fhifts,andfhittic{rc remouings. VVietchcd n Vtftandoi^c-,
man alwayes bleeding his brothers bloud ; not dari:ig to lookc vp to heauen, fearing /^-i vucatiir.
tolookedownetohdl,theworldwithout himthreatning amiferable life, hisbodic ^'*"*\



Online LibrarySamuel PurchasPurchas his pilgrimage : or Relations of the world and the religions observed in all ages and places discovered, from the creation unto this present. In foure parts. This first containeth a theologicall and geographical historie of Asia, Africa, and America, with the ilands adiacent. Declaring the a → online text (page 9 of 181)