:n 
 
 y 
 
t.J- I>" ■|M.I»^aJJ..,^ 
 
 DUKE 
 
 UNIVERSITY 
 
 LIBRARY 
 
 Treasure %oom 
 
 Utopia 
 
 LIBRARY 
 
A N 
 HiSTOFacAL and Geographical 
 
 DESCRIPTION 
 
 O F 
 
 
 FOR MO S4,,- 
 
 A N 
 
 
 Iflaqd fubjed to the Emperor of Japan. 
 
 GIVING 
 An Account of the Religion, Cuftoms, 
 
 Manners, tifc. of the Inhabitants. Together 
 with a Relation of what happen d to the Au- 
 thor in his Travels J particularly his Confe- 
 rences with the Jejints^ and others, in levcral i 
 Parts of Europe. Alio the Hiftory and Rea- i 
 fons of his Converfion to Chriftianity, wit!) his I 
 Objefi:ions a^ainftit (in defence of Paganiim) 
 and their Aniwers. 
 
 To which is prefix'd, 
 
 A PREFACE in Vindication of bimfelf from 
 the Reflections of a Jcj'^it lately come hoywOnna, 
 with an Account of* what palTcd between thcni. 
 
 .^' 
 
 By G E O R G E P S A L M A N A A Z A A R 
 
 a Native of the fiid Illand, now in Lon-lo/?. 
 
 3inuffratcO ml) (MnM €iit0. j 
 
 L ii D N : ! 
 
 Printed for Dan. Brown^ at the Bl.tcl^ Swan without Tcmj'U'- \ 
 Bar ; G. Strahan, and W. Drtv'iSy in Cornh'ill • and Fran. 
 Cog£an^ in the hncr-Tcmple- Lane. 1704. 
 
T o T H E r-^tih 
 
 Right Honourable 
 
 AND 
 
 Right Reverend Father in GOD, 
 
 H E N R Y^ 
 
 By Divine Providence, 
 
 UB'ifhopof LONDON, 
 
 AND ONE QF 
 
 Her M AJ E S T Y's moft Honourable 
 Privy Council. 
 
 IKnoivnot, My Lor d^ rphe-^ 
 ther what I noiv moji 
 humbly dedicate to Tour 
 Lordjhip, may merit Tour Peru-' 
 
 A 2 fu. 
 
The Epiftle Dedicatory. 
 fal^ efpecially at this time^ when 
 Tour Lordjloip is bujied about 
 Affairs of the greatejl moment : 
 But fince Tour Noble Soul [be 
 it concern d about Things never 
 fo weighty and intricate^ mujl 
 he dUorpd fome Minutes to un^ 
 bend^ I fubmijjively begTou would 
 fleafe to bejiow fome of them 
 upon this ireatife ; well know-' 
 ing^ if Tour Lordjloip fmile upon 
 it J theWorld carmot diflike it. 
 
 The Europeans have fuch 
 obfcur'e and various Notions of 
 Japan, and efpecially of our 
 Ifland Formofa ^ that they cjn 
 believe ?iothing for Iruth that 
 has been faid of it. But the 
 prevailing Keafon for this my 
 Undertaking was ^ becaufe the 
 
 Jefuit$ 
 
The Epiftle Dedicatory. 
 
 Jefuits I found had imposed fo 
 many Stories ^ and fnch grofs 
 Fallacies upon the Public^ that 
 they might the better excuCe 
 themfelves from thofe hafe Am^ 
 onSy which defervedly brought 
 upon them that fierce Terfecu-* 
 tion in Japan : / thought there^ 
 fore it would not be unaccepta-^ 
 ble iflpublifioda fhort Defer ip^ 
 tion of the IJland Formofa, and 
 told the Reafons why this wic-^ 
 ked Society ^ and at lafi: all- that 
 profefs'd Chrijiianity ^ were^ with 
 them^ expeWd that Country. 
 
 My L o R D^ 
 
 / look upon my felf as much 
 
 obliged to Tour LordjJjip^ as ever 
 
 Man was to his Patron^ having 
 
 A 5 expe^ 
 
The Epiftle Dedicatory. 
 ^xferiencd Tour Goodnefs ever* 
 Jince I came into England ,• I 
 have therefore earneflly defired 
 by any honejl and humble way^ to 
 expreff my Gratitude -^ but thd 
 Tour tranfcendent Generojity^ and 
 the meannefs of my Fortune and 
 Capacity render it impoffible for 
 me to pay Tour Lordfhip all that 
 KefpeB and ylcknovpledgment 
 which are due for Tour Lord-' 
 jhifs many and greatFavours^ yet 
 fince myprefentleifure and enjoy-^ 
 ments are owing to Tour Muni" 
 fee nee, I mojl }3pillingly lay hold 
 on this Occafon^ and confer ate 
 the Fir^'-fruits of fich Blejfings 
 to the Hand that bejlofped them 
 ipon me^ not in the leaf douht-^ 
 ing but Tour Lordfrp, according 
 
 to 
 
The Epiftle Dedicatory. 
 to your wonted Charity and Good^ 
 nefs^ will voucbfafe to receive 
 this little Book as a thankful 
 Teftimony how vajlly I am in-* 
 debted to Ton -^ and as fuch it 
 is^ with all Hnmility and Vene-^ 
 ration offered hy^ 
 
 My L o R D^ 
 
 Your Lordfhip's 
 Moft Grateful and 
 Obfequious Servant, 
 
 George Psalmanaazaar* 
 
THE 
 
 PREFACE 
 
 WHe» I frfl arrtvd in England, 
 every one was curious to Dijconrfe 
 me about my on>n Country 3 and 
 forafmuch as my Account of it vpas entirely 
 neVP^ they thought it my Duty to publifi it 5 
 and I readily comply d with their Advice^ 
 both for my oven eafe and their Jatisfa&ion, 
 But when I had met with fo many Romantic 
 Stories of all thofe remote Eaflern Countries, 
 efpecially of my own^ ivhich had been i»;posd 
 upon you as undoubted Truths^ and univer- 
 fully believed^ then I was much difcojtragd 
 from proceeding />/ my Defer ipt ion cf it 3 
 yet fince Truth ought to difpcl thcfe Clouds of 
 fabulous Reports, and 1 cou'd not efcape uH" 
 cejffitrd even by my fclf^ Jl.wuld £ (by my 
 fiUnce) juffer you to remain in Ignorance^ or 
 rather deceivd by Mijreprefentaticns , I 
 thought my felf indifpenfably obliged to give 
 yon a more faithful Hifiory of the jjlc of 
 
 Forniofa, 
 
;ii The PR E FACE. 
 
 Formofa, than as yet yon have met wltti, 
 Bh( before I ent^r upon this Snbje^^ 'tis con- 
 venicnt I jJjould prcmife fome few things. 
 Since then (as I before obferved) there are 
 fitch various Accoiwts, and all different from 
 what I fhall give you^ thk is ?io Reafon for 
 nte to expect greater Credit 5 hut I leave ip 
 to the unbiafs'd Judge to prefer ivhich he plea- 
 feth, for 'tk not fo nmch my Concern to be 
 reputed fincere^ m 'tis really to be fo. Bnt 
 .here I mufi entreat you diligently to obferve 
 what follovoeth^ becaufe the Reputation of my 
 Book, depends much upon it. In the firfi 
 place there- are fiveral things in their Stvry 
 r vohich you are obligd to fufpe^:^ becaufe they 
 contradict one another in thofe Matters 
 tohich every Relater affnres you he has been 
 an Eye-'Tvitnefs' of-^ fince then their Tale is 
 fo inconfifient, there is very little in it that 
 you ought to depend upon. But that I may 
 expofe fome of their Faljhoods^ I will ftreng- 
 then what I affert by the Authority of fomc* 
 ■ Englifli Merchants trading to China, whofe 
 ^ Relations are much the fame with mine, but 
 vafily different from theirs. As for exam- 
 pie : -CandidiiiS, and others, in their Ac^ 
 count of Formofa, tell us, there is neither 
 Monarchical nor Democratical Government 
 in the Jfland 3 that there is no Law nor Pu- 
 mf/jment againfi Thefts Adultery, or Mur- 
 
 thcr^ 
 
The PREFACE. iii 
 
 ther^ and fuch black, Crimes 3 hut every Mafz 
 jndgeth and revengeth in his oivn Cafe : For 
 injiance , if a Man rob me of a hundred 
 found, I majfjlealfrom him as much bj way 
 of reprizaL If a Man, murthers me, any 
 of my Family y or Friends^ ^^•^.' 4^ ^"^ 
 Mnrther of him revenge mine ^ and fo of 
 Adtdtery, 8cc. They tell us farther, that 
 there is no Occonomy or Order amongjl the 
 Natives, that they arc even Strangers to the 
 dijiin&ion of Majier and Servant 5 that nei- 
 ther Mines of Gold or Silver are to be found 
 there, and that they have no Spires, In an- 
 fwer to which, let me tell you^ ihat thofe 
 Merchants I before mentioned , inform us, 
 that there is a Govern our to re hunt they paid 
 large Cufloms for every thing they exported. 
 If then there be a Governour, certainly there 
 muji be Laws, let Candidius,<?;;^ others, f ay 
 what they pleafe. That they have Gold , 
 Silver, and Spices alfo, is lif^eiv/fe provd 
 by thofe Traders, who have exported vaji 
 Sums of the one, and large ^tdhti^iQs of the 
 other. • ' , 
 
 Reafon it felf is fuffcient tq cohfnte irhat 
 they fay of Anarchy in our IflandJ.' For how 
 is it pojfible for any Kingdom toflandi^ if no 
 Law or Degrees of Dignity are obfervd ,^ 
 Or how can a Community be prefervd, if 
 ihere arc no Penal Statutes to. correct Ojjcn' 
 
 ders ? 
 
iv The P R EFA CE. 
 
 ders .<? In my Opimon^ if every one was left 
 to revenge himjelf, fitch a Place mnft be a. 
 contimieci Scene of Murther and Rapine 5 
 efpeciallji fince the Formofads (as Candi- 
 dius, and others wond have yon believe J 
 do not look, upon thefe Fa&s as monjirous 
 Crimes^ but only as little Trick,s and Picca- 
 dillo's. 
 
 There are fome li^ewife that tell you^ that 
 the Ijland of Formofa belongs to the Chanri 
 of Ciiina 5 but if fo^ why do the Chinefe 
 pay fo great Tribute to our Governour ^ For 
 the truth of this, I dare appeal even to the 
 Dutch thentfelveSy who are competent Judges 
 in the Cafe, ever fince the Emperor of Japan 
 has given them leave to renew their Trade 
 in Formofa , after they had many Tears 
 been banifi'd from thence 5 as you may fee 
 in the Booky Chap. ^J. Of the Succefs of 
 the Dutch in Japan. 
 
 1. 1 could here alfo add much more, which 
 for brevity-fakfi I omit : For 'tis convincing 
 enough to fay, that he who fo grofly errs in one 
 particular, may reafonably be thought an un* 
 faithful Relater of every thing elfc. But whe- 
 ther thefe ridiculous Story-Tellers above-men- 
 tiond, vend their Legends out of a Defign, or 
 for want of a true Knowledge of Matter of 
 Fa^, is not my Bujinefs now to enquires 
 
 2. The 
 
The PREFACE. v 
 
 2. The fecond thif7g Ivpond have yon take 
 fiotice of, is^ That I pretend not io give j/oh 
 a perfcCf and complete Hifiory of my Jfland^ 
 becaufe I was a mecr Youth when I left Hy 
 but nineteen Years of Age^ atid therefore nn- 
 capable of giving an exaU Account of it : 
 Befides I have now been fix Years from 
 home^ fo many things of mowent may perhaps 
 flip my Memory ^which would have adorn d the 
 Defcription of my Country. But whatfoever 
 I can recollect^ I have freely publijlfd ^ and 
 I affure you., I have not pofitively ajferted 
 any thing which is not as pofitively true-^ but 
 if I have faid what I did not l^now, as a 
 certain Truth , as fuch I have admonijijd 
 you of it. I have difcharged my Confcience, 
 receive it as you pleafc ^ for fince I have 
 done my Duty , / fljall no more be con- 
 cern d about it^ 
 
 3. In my Book, I have told you the Rea- 
 fons that movd my Country-men to make fo 
 great a Slaughter of the Chrijlians 5 for the 
 Jefuits then made fuch weak Excufes for 
 themfelvcs^ that many, not without Reafon^ 
 belicvd they had other Defigns than jvhat 
 they pretended 5 / thought it therefore proper 
 to give you from the Records and Iradition 
 of my Country , the befh Account of thefe 
 
 Matters 
 
vi The PREFACE. 
 
 Matters I could. In vaw the Jefulfs af^ 
 (ign the Envji of our Pagan Priejis^ and the 
 Emulation of the Dutch, as the Caufis of 
 this Perfecutiotty fuch things could never in- 
 duce us to treat fo cruelly all that profefs'd 
 ' ChrijUanity : Certainly there was a Snakfi in 
 the Grafs ^ which they would not, but I have 
 difcover'd. I am confidcjit by my revealing 
 this and much more^ I /hall draw all the 
 Spite and Malice of the Jefuits upon me^ of 
 which I have already met with a notorious 
 Inflance in Father Fouiitenay, who is lately 
 return d from China, having been eighteen 
 Tears a Mijfionary there 5 this Man is now 
 in London, and fome Body had told him I 
 was pnblifjing a Booh,^ in which I fpeak, much 
 againji the Roman Church , and efpecially 
 agalnjl the Jefuits : This has fo enragd 
 him , that he endeavours by all means 
 imaginable to defroy my Credit , as I am 
 daily informed by many Uentlemen ^ to whom 
 I only reply d, ' Let him alone ^ I am little 
 concern d at what fuch a fufpicious Perfon 
 fays againji me : The truth is, and will be, 
 I hope, evfdent^ notwithflanding hk Attempts 
 to ftijie it, fo I fiall apply the Words of the 
 Poet to him, 
 
 Parturiuntmontes, nafcetur ridiciilusmuSo 
 
 I 
 
The PR.EFiA CE. vii 
 
 / have hud three Conferences with himy 
 fpithoHt coming to any conclnjion ^ the fir ii 
 was before the Royal Society^ on Wedncliiay 
 the fecond of this inftunt February, when 
 there was a Publicly Meeting oftheilluflrious 
 Members of that celebrated Body : J^hat he 
 might the more eaflly defend himfelf he had 
 Notice of my coming : After we had fainted 
 each other, we began our Difcourfe. The fir jl 
 Unefiion that was proposed to him^ was. To 
 whom doth the Ifland of Formofa belong <? 
 He prefently reply d. It was tributary to the 
 Emperor of China. <Some of the Gcntleme??. 
 asJ(d him how he knew it to be fo -^ he quick,- 
 ly anfwerd , That a certain Englifli Ship 
 call'd the Harwich, was by jiormy Weather 
 fired upon the Shore of Formofa 5 that five 
 Jefuitf ivere Paffengcrs in it, one of them 
 was drown d, the other four efcap'd to the 
 Ifland^ from whence they fcnt Letters to this 
 Father Fontenay, ivho then was in a cer- 
 tain City in China. Father Fontenay writes 
 to the Chann, or Emperor 5 the Chann fiends 
 a Letter to the Formofans, demanding them 
 and the Ship 5 and fo the Formofans were 
 compelled to reflore both them and the Ship, 
 I anfwerd. That this Story was nothing to the 
 purpofe 5 for fince we are not at Wars with 
 the Chinefe, if any of their Ships fljould be 
 driven on our CoaU, and the Chann fiould 
 
 reclaim 
 
viii The PREFACE. 
 
 recUm thew, dtho we live not in his Do^ 
 Mtnions, we an in Jujiice obligd to refiore 
 them : And thus I then^anfwered his Story, 
 But it appears Jtncc by the Tejlimony of feve- 
 ral Merchants, that the afore-mentioned Ship 
 was caji upon the Coaji of China, and not of 
 Formofa * Had I known as much then , / 
 Tpponld before the illnfrious Society have dete- 
 ^ed the Faljhood of the Jefuit ^ but mijirnji- 
 ing he might be mifiak,en in the Name of the 
 the Place, and tal^e another JJland for For- 
 mofa, Idejird him to tell me by what Name 
 the Chinefe caWd Formofa ^ he anfwerd. 
 That he kjtew no other Name for it but For- 
 mofa, or Tyovvan ^ but it's very plain, not 
 only from what I (who (hould know beft) 
 affert, but alfo from a certain Gentleman rvho 
 has been in Tyovvan , that it is an Iflund 
 fomewhat remote and dijiinB from ours, and 
 is 710W a Colony belonging to the before- 
 mention d Dutch. This indeed he confcfs'd 
 he was ignorant of. I told him further^ That 
 the Chincfc cull our Ifland by the Name of 
 Pak-Ando , ivhlch agrees with Gad-x^via , 
 as we call it, both which Jignifie the JJl.ind 
 Formofa. Pak, V 2^, fays he, there is not 
 fuch a word in the whole Chinefe Language-, 
 that ended with a C on f on ant as Pak doth -^ 
 which is very falfe, for the Name of ah;oJi 
 all their great Cities end with a Confon.afit^ 
 
The PREFACE. ik 
 
 «f Nanking, KantGii, Peking, &r, 2. W^eTt 
 at my clcjtre he difioffrsd in the Cbinele 
 Language^ near hulf his Words termifidted^ 
 vcnth CoitfotiiWts ■: This rvus fo plaif? d Con- 
 tradiufion^ thut all (he Aiidkorj chjerl>\l it. 
 At the fame A[ceti//g aijo he dei/y'd there 
 was any variety of Languages^ or Diulc&s^ 
 thro' the whole Ewpire of Cliina, hul thut 
 all I be Nutitms fpofy tviih one and the fume 
 Tongue ^ which when it veas denio?/Jirated ta 
 he fill fe by many thefi prejcnt, he\m<ule no 
 manner of Reply ^ only ii}2reafcnahly and ob- 
 ftinately perfjicd in afjnming what he before 
 had f aid. At length, thatifpojfiblejmight 
 make the matter yet f»otc plain ^ I told hini^ 
 Either what all the Jcfiiits, and others, had 
 tpritten of the Chincfe LangUiige^ was not 
 true, or what he f aid n/nji be falfe 5 for they 
 affnrc ns, the Ciiiiiclc in every Province 
 fpeak, various Diale^fs, "*" and they hu;ve diffe- 
 rent Languages, according tJ thrir Degrees 
 or Quality j as for injlance^ the Nobh-mcfi 
 fpcak the W^ind^nn Language ^ the Sonzees^ 
 or Priejls, life another for the Divide Scrv'cei 
 which is nnintelliglbie: to the I.nty^Peuple ^ 
 and the Plebeans a t bird :,■ fothatdidld hitji^ 
 either they, or he. ( pardo^ic^the^\eis:pKej^^.on ) 
 Mujl lye grofy t Bui he cndcavoitrd' b^Jm-^ 
 
 .. * yitte the Lord's Prayer ici a i.uudfed L^pg^ihigct. 
 
 [ a J ^crtfKtn^ 
 
X The PREFACE. 
 
 fertineHt Shifts to cxcufe himfdf He de- 
 ny d dljo^ that the Chinefe had any Tone in 
 their Speech by which they diflingHiJh the pg" 
 nification of a word : This I liJ^ewife affirniei 
 to be falfe : For I have, in FormoCs., heard 
 many Chinefe talkjng together ^ but they 
 feem'd to me rather to fing than difcourfe 5 
 befides , this contradicts what the Jefuits 
 themfelves tell us. At length, after fo 
 many Interruptions , we ended our Confe- 
 rence : Let the Reader judge who had the 
 better. 
 
 I have fnce had two Ajfignations to meet 
 htm^ once at my Lady Powis V, another time 
 at Sion-College 3 but he fail' d to anfwer the 
 Appointments. 
 
 Eight Days after^ being Wednefday the 
 Ninth of February , / was to Dine with 
 Dr. Sloane, Secretary to the Royal Society 3 
 where were prefent the Right Honourable my 
 Lord Pembroke 3 his Excellency, Spanhe- 
 mius, the King of Pr\iiTv<xs Envoy 'j another 
 Noble-man, and this Father Fontenay 5 
 when he was ask'd hy his Excellency, to 
 whom the Jjland For mo fa belong d 3 he re- 
 ply d, Here is a young Man, (pointing to 
 me) who is a Native of that Country, he can 
 better inform yon than /, who have only been 
 
 in 
 
The P R E F A C E. xi 
 
 iff China. / theft anfwerd him , that it 
 did belong to the Emperor ^/Jaj^an. We 
 bad nothing elfe remarkable in this Confe- 
 rence ^ neither had he the Ajfnrance at 
 this time to fay any thing more to me : He 
 wondred indeed to fee me eat raw Flefly ^ 
 hecaufe ^ fays he ^ the Chinefe drefs their 
 Meat after the fame manner as the Europe- 
 ans, tho' at the fame time he confefs'd the 
 Tartars differ d from them in their Cool{try 5 
 for they only warm'd their Flefi before they 
 eat it. 
 
 A third time I met him in the Temple- 
 Coffee-Houfe in Devereux-6W^ in the Strand, 
 n^ar Temple-Bar, where feveral Noble-men 
 were prefent 5 a/^d there he ask!d me the 
 Manner J limey and Reafons of my leading 
 my Country ^ and I rightly informed him .* 
 Neither had he the Face to raife any Obje- 
 0ionSy unlefs that he never kjnevo Father de 
 Rhode , who brought me out of my Coun- 
 try. 
 
 I am well inform'^d he takfis a great deal 
 of freedom in afperfing me ^ but I /hall re- 
 turn him no other Anfvper than that of the 
 Mendicant Friar, to fame falfe xiecu- 
 fations againjl him , Mentitlir irjpudci"!- 
 tillime. But fire 'tis much more hccom'rf?g 
 L a 2 3, A Aio* 
 
xii The PREFACE. 
 
 d Mem ofFrohitji to fpeak, openly^ atiicl Face 
 to Jhace^ than thus clatidejlinely to backl^ite 
 and crihtmniute. I have jitfl touched upon 
 this Snhjeli , that ' y^ou may fee hovo miich 
 this Ndrrathe ivill' hctfife the Jcfuits a- 
 gabrfh nte • Un Itruji^thal Providcucc which 
 fo off en has dclivcr\l me out of their Hufidj[, 
 mil fntftrnte all th^ir Dxjigris and Contri- 
 vances , that 1 fjLiy fay lyitb the Pfalmift, 
 He (hall reward Evil unto mine Enemies ; 
 (ieftroy thou them in thy Truth, Pftl. 54. 
 V, 5. 
 
 If ear this trifling Perfornturice mil not 
 he very acceptable to you^ becaitfe 'tis not fo 
 elegant and polite as you perhaps wight ^'if^,j 
 I was fcnjible of my own Weal^ncfs and In- 
 capacity for it , and therefore depend upon 
 your Goodncfs to pardon my hrrors^ and ftp- 
 ply my Defi&s ^ elegant Exprejjions , ' a/^d 
 pomp of Words ^ are not to be exfectedfrpm 
 a raiv'and unpolijljci'^^^^nQ^Q. But fince 
 I wrote this Treatife in Latine , that it 
 might be afterwards . turnd j>/<^. EngU(h 5 
 and oblrgcl the TranJIator to mal{G no Ad;- 
 d it ions or Alterations , 'tis, mine , and not 
 his Fault, if you meet with a^y Imperfect i'* 
 pJs in it. 
 
The PREFACE. xiR 
 
 ^ p'wastratfJlait'd'ourofLdXln by M^ Ofvvnjd, 
 except from Page 94: ^^ '44* }^kich part I 
 jprote in Englilh, avd was prepared for tht 
 l^refs by another Ma^d,- "■"?..?^-" 
 
 1 thought it ^Jght not be at^ifs to begin 
 Tppith an Account of my Travels and Conver* 
 (lon^ which will (I hope) afford yon fomc 
 things that are efttertaining. 
 
 *Tis not my delight^ but my grief that I 
 am obliged to pubiijl) my Arguments againfi 
 thofe Religions which I could not conform 
 to , becaufe fomc perhaps will interpret what 
 I have faid to rcfle&: upon them 5 but that 
 was fir from my intention s^ who only de- 
 Jtgn d to give yon my Reafons why I could 
 not fubfcribe to them , vohich if they pleafi 
 tfQt others, yet they do abundantly Jatisfie 
 me , efpeciidly fince I as yet was tin^ur'd 
 with the Prejudices of the Idolatry I was 
 educated in. Far be it from me to con-^ 
 demn any Man 5 but as I faid before , / 
 only acquaint you^ that thefe things were of 
 fenjize to me, which perhaps are not fo to 
 others. 
 
 Now to the Omnipotent and AH- wife 
 G p jD , / return my mofl humble Thanks, 
 
 wh0 
 
xiv The PR EFACE. 
 
 who by the ajjlfiance of his Holy Spirit, hat 
 brought me to the k^ovpledge of that Reli^ 
 gion in which only Salvation is to be found f 
 and ta that Chrifiian Communiof^ which is 
 mofl conformable to the Infiitutions of our 
 Saviour : To whom be all Honour and Praife 
 pow and for ever. Amen. 
 
 m 
 
 rtrjpmmfiF'm^f^' 
 
a 
 
 The Reader h dejired to mend the foUomftg 
 
 Errata* 
 
 PAge 1. 1. 4. after 1 549- add m h'mfdf tells us in f?is Epi- 
 files, p. 4. 1. 3. after de Rode, add but went by the l^ame 
 of Ammri-Samna.. p. 4. 1. 1 9. after Tongue inflead of a . put a ^ 
 p. 7. 1. 24. for, [aid the)., r. they [aid. p. 12.I. $; for were, r, 
 where, ibid. 1. 13. for Rockmo x.Rochmon. ibid; zW^t weigh- 
 ing dele j ibid. 1. 26^, for Baleons. r. Balcons. p. 1 3. 1. 20. for 
 on r. (i. p. 19. 1. 1 5t. after Sacrament, add 4^^/)'. p. 2(5. 1. 15. 
 for whether r. whither, p. 29.I.21. for f/^e r. ^/jtv>. ibid. J.22i 
 for their r. f/;e. p. 34. 1. 22. after dp^ie^jr n to, p. 39. 1. 21* 
 after ivhich dele ive. p.40. 1.i 5. {ornatual r. natural. p.43.I.2(5i 
 for fuppofion n fuppofition. p. 44.I.14. for Chriftion r.ChriJlom 
 p. 45. !. 23. for /7tJ<:e r. havet ibid.I.29. afterpwedele , p.^6. 
 }. 25. for indici'jus r. judicious, p. 5 J . I. 26. for /wj <: ^e/r^ n 
 is producd. p. 57; 1. 7. for f/jer r. either, p. 64. 1. 14. after 
 Worlds r. 0/ C^oi/. p. 83. 1. 6. for the r. ffcjj. p. 84. J. 7. for 
 i«f r/;/V r. which, p, 100. K 29. for trvo Covenants r. two Seals 
 of the Covenant, p. 102. 1. 13. zh"r Holinefs r. *?«(/. p. 117. 
 ). 3. forjujlly r. ^ori'/>'. p. 147- I. penult, after fubdued r. 
 tf. p. 153. 1. 19. for come r. wwe. p. 154. J. 26. for 
 tvprejit r.exprefs'd. p. 162. 1. 15. for mde r. made. p. i58. 
 I. 8. for Prowers r. Powers, p. 172. J. 10. for vifiJJed r. 
 viftted. p* 179. 1. 20. inilead of our Clocl^s, &:c. r. the 
 Clocks us^d in Europe, ibid. 1. 22. for our r. an. p. 205. 1.17. 
 for Hk.e ours r. lik^ thofehere in England, p.222. J. 22. for Mer- 
 chants r. Tradefmen and Shopkeepers, p. 23$.]. 22. for 
 tifvelve r. one. ibid. 1. penult. fory?a; r.fixteen. p. 240. 1. 261 
 for at r. to. p. 243. 1. 8. for Brafs r. Copper, p. 244. 1. 3, 
 for Copper r. Brafs. ibid. 1. 5. for Br.rfs r. Copper, p. 272. for 
 Afalfion r. Mal-fien. p. 288. 1. 26. for f/;ey r. the. p. 292. 1.2. 
 after down r. /o. p. 294. 1. 2 < and 8. for Merchants r. i'Aoj)- 
 keepers. p. 295. 1. 13. for when he goes r. before they goi 
 Append, p. 129. 1- 2. for thereby r. there by. p. 128. 1, 5. in 
 the Append, for 1700. r. 1701. 
 
 Pref p. 4. 1. 14. after w nojv, add^ 6r was lately * 
 
A N 
 
 ACCOUNT 
 
 F T H E 
 
 TRAVELS 
 
 O F 
 
 Mr. George Plalmanaazaar, 
 a Native of the IfleFormo- 
 la, thrd feveral parts cfRu- 
 rope ; with the Realbns of 
 his Convei^ion to the Chri- 
 ftian Religion. 
 
 WHen Xaverim the great Apoftle of 
 the IfiMes fail arrived, with tlie 
 Jefuifs his Companions,at Ca/^ga- 
 xima in Japa^, in the Year 1 549; they were 
 Evilly entertain'd by the Inhabitants ot 
 B tha.r 
 
2 The Travel; of Mr. G. Pfalmanaazaar. 
 
 that Place, and after this the Jefuits and 
 other Miffioiixries, being encouragM by the 
 kind Reception they met with, fiock'din 
 great Numbers to japm, and there boldly 
 profefs'd and propagated the Chriftian 
 Faith, with good fuccefs, for many years:* 
 But fincethe Emperour of jf/^/^*?, about the 
 year 1616, ( for certain reafons hereafter 
 mentioned) has forbidden any Chriflian to 
 come into his Dominions under pain of 
 Death, and hath appointed Searchers in e- 
 very City to examine all Forreigners, whe- 
 ther they be Chriftians or no, by this teft, of 
 Trampling upon the Crucifix 5 the Jefuits 
 and other Mi^iomn'ics of thQ Romijlj-Churcb^ 
 are fo far from venturing to appear there 
 bare-fac'd , or making publick Profeffion 
 of the ChrilHan Religion, and endeavour- 
 ing to make Profelites, to it, that they in- 
 duftrioufly m.ask themfelves under feveral 
 difguifes, left they fhould be known to be 
 ChriRiansor Forreigners. And to this end 
 they firft Travel to Go^i, where there are Aca^ 
 demies in which all the Oriental LmgUAges are 
 Taught 5 and after they have Perfe£lly 
 Lcarn'd the '^jafanefe Language, and can 
 fpeak it as eafily and readily as any Native, 
 Then they Cloth themfelves in a jafan Ha- 
 bit, and fo they venture to Travel into fome 
 iiland within the Dominions ofthsEnipire 
 
 of 
 
The Travels of Mr, G. Pfalmanaazaar. ^ 
 
 bfjapa/^. When they are come there, they 
 pretend to be Natives of fome other Iflancl 
 in the fame Empire ; which is eafily be- 
 liev'd to be true by the Inhabitants, who 
 . have no fufpicion of them, becaufe they 
 fpeak their Language exa6:ly, and wear 
 their Cloths after the mode ofthe Country. 
 And thus having fecurd theii admiflTion in- 
 to a City with fafety, their next bufinefs is 
 to prevent any umbrage of fufpicion which 
 may arife from their idle way of living, and 
 to this purpofe they feem as much con- 
 cern'd for fome Trade, or Employment, as 
 if they really wanted means of Subfiftance. 
 Thus fome fet up for Merchants, Artificers, 
 or Toy-fellers, others for School-mafters or 
 Pedagogues, to teach the Natives Children 
 fome Language they want to learn : And 
 fo every one adb his part, and Cloaks him- 
 felf with fome difguife,left hefhould be dif- 
 cover'dto beaForreigner, and confequent- 
 ly be obliged to trample upon the Crucifix. 
 By this means they continue fccurely and 
 free from danger,inany Q\tyo^ Japan /or the 
 /pace of four years, which is the time allotted! 
 by their Superiors for their ftay in thofe 
 parts ^ after which time they are oblig'd to 
 return to their own Country, and give place 
 to other Miflionaries who are then fent to 
 fgcceed them. 
 
 B 2 Amons; 
 
4 The Travels of Mr, G. Pfalmanaazaai'. 
 
 ilmong the reft, there was a certain jTp/^- 
 it of Avtgnott^ whofe true Name was Fa- 
 ther de Kode^ defcended of an Honourable 
 Family, who after he had learned the ^Apa- 
 mje LmgHage2X the Univerfity of Gf?^, came 
 inrothe Ifland of F 'rmofa. about the Ycai* 
 1 69 J , w hich rvAs then md had hern for fome 
 ye AYS Subject to the Empire Oj fap/m ; and, be- 
 ing better quaUfied to be a Tutor to young 
 JVlen than for any other Employment, he 
 gave out, that he was a Native 0^ Japan, de- 
 fcended of a rich Father,and that all hiseftate 
 was divided amongfour Wives, and ig Sons, 
 he had left behind him, befidcs Daughters; 
 that he being the youngeft^thcPortion which 
 fell to his (hare was fo fmall, that he was 
 forc"'d,at Twenty Years of Age, to leave his 
 Fathers Houfe, and Travel abroad, to get a 
 Livelv-hood by teaching the Latin Tongue. 
 Which he had been taught ; and that for 
 this end he was come to Formofa after he had 
 been in feveral other parts of Japan ; by 
 chance this Story happen'd to come to my 
 Father's Ears, who fentfor him, and after he 
 had feen and difcourfed hira, he took him 
 for a Learned and well-difpofed Pcrfon ^ 
 and therefore refolv'd to take him into his 
 Houfe to teach me the Latin Tongue, MyFa 
 ther acquainted me with the defign,and told 
 sne that I fliould give over the Lurning of 
 
 thf 
 
The Travels of Mr .G. Pfalmanaazaar. 5 
 the Grff/t'/fP/^f^^/^jWhich I was then, Studying 
 becaufe I might Learn it at any time in our 
 own Academies,and that I muft make ufeof 
 the prefent opportunity of Learning the La- 
 tin Tongue by this Man, becaufe he did not 
 know- when he fliould meet with the hke 
 opportunity. I readily fubmitted to my Fa- 
 thers Commands, as in Duty bound, and 
 Father de Rode fecm'd to be as glad of the 
 opportunity as we were. My Father of- 
 fer'd to allow him yearly 1 7 Cop am foi* 
 inftruQ:ing me in the Latin Tongue , 
 befides Diet and Cloths, which he accept- 
 ed of ; and fo a Bargain was ftruck be- 
 tween them : Now a Copan is one pound 
 weight in Gold, which in Englidi Money, 
 according to our way of value, is about 
 fix Crowns. 
 
 After this he came and livd at my Fa- 
 thers Houfe in Xtermtfa, the Capital City of 
 Formoja, for the fpaceof four Years, and be- 
 havd himfelf fo well in all refpedls towards 
 my Father and my felf, that we were both 
 very well fatisfi'd with him. He accompanied 
 me to all places whither I went, except 
 when I entred into our Temples, for then 
 he always left me at the Gate, becaufe, as 
 he pretended, he being a ^upanmr was of a 
 different Religion, from that which was 
 eftablilh'd in the Ip of Formoja, and there- 
 B g fore 
 
6 The Travels ofMr.G. Pfalm anaazaar. 
 
 fore, he faid, he would return home and 
 worfhip his God after his own way. In 
 the meantime he took careto inftru£l me 
 /« all the Articles of our Religion^ as exactly as 
 if he had belie v'd it himfelf, and never fpokc 
 fo much to me as one word of Chriftianity, 
 and indeed he employed his rvhele time and 
 pains in Teaching me the Latin Tongue, 
 and inftru8:ing me in the Principles of our 
 Faith, and of Moral Honefty : In fine,he 
 appear'd to me, in all his difcourfe and ani- 
 ons, to be a Perfon of fo great probity, hon- 
 efty and candor, that I lov'd him almoft as 
 well as my Father. But at length, after four 
 Years were expir'd, when I had acquir'd a 
 competent knowledge in the Latin Tongue, 
 he received Letters whereby he was oblig'd 
 to return into his own Country ; and there- 
 fore he begg d the Favour of me, that I 
 would acquaint my Father with his defign 
 of going away, and pray him, on his behalf, 
 that he would difmifs him, and pay him the 
 Salary that was due to him, according to 
 the Agreement made between them ; I lov'd 
 him fo well, that I was mightily troubled to 
 hear of his departure, and therefore, being 
 ignorant of the fecret Midery of his Mif- 
 f}on, 1 did all that I could to divert him 
 fiom leaving the places but he dcclard 
 
 that 
 
The Travel of Mj G. Pfalmanaazaar.TT 
 
 that he was fully refolv'd to be gone, and 
 Travel over the U^orld, and fee all other 
 other Countrks, and efpecially thofe th!at 
 wereChriftian, which heextoll d above allo- 
 thers,commcnding them highly upon feveral 
 diQQOunts^wAmhl afterwards four? d to h falfe-^ 
 Inanfwer to this I told him, fmiling,what 
 are you mad to go among the Chrillians, 
 where you will bekilld for your Religion, 
 as we kill them here upon the account of 
 theirs: But he very ferioufly affirmed the 
 contrary, and alTured me that the Chrirtians 
 were very good Men, and that they were 
 fo far from any Cruelty, that they were al- 
 ways kind and generous to Strangers, and 
 entertain'd them very Civilly and Nobly. 
 Befides, he told me, that he did not believe 
 thofe Men who were formerly in Japa/t, to 
 be true ChriftianSjas they pretended them* 
 felves to be, for, faid he, J have diCcours^d 
 with ma'/?y Japanners yvho have been in Chri- 
 ftian Countries, and they mightily com- 
 mended both the Country and the inhabi- 
 tants, for the Country faid they was 
 the moft Pleafant place in the World, and 
 the Chriftian Natives gave them a very 
 honourable reception, they O.owed them all 
 the Curiofities of Art and Nature that were 
 in thofe Parts, and when they came away, 
 the Chriftians fo loaded them with Gifts and 
 B 4 Pre- 
 
8 The TrAveh ef Mr. G. Pfalmanaazaar. 
 
 Prefents, that tliey returned home to their 
 own Country with great Riches , upon 
 which accounts the fame Japa^^rs contmuQ 
 flill to Praife the Chriflians^and their Coun- 
 tries. My Tutor added farther, that in thefe 
 Countries there is great plenty of thofe 
 things which are here very fcarce and pre- 
 cious, and bcfides there are many curious 
 and valuable things in the Chriftian Coun- 
 tries, which were never feen nor known in 
 Japay/ or Formnfa. Laftly, he told me, that 
 he would not ftay any long time in Chrift- 
 endom, but only for the fpace of two or 
 three Years at moft, that he intended to 
 fpend three Years in his Travels, foraflbon 
 as he departed hence he would go to Chma, 
 and from thence to the Eaft-hdies, and 
 after he had continued fome time in thefe 
 parts, he refolvcd to fail for Jfrica^ and 
 trom thence into Europe^2ind. there,continued 
 he, I fliall fee Spai^^ France, Germ.tnj^ Itdj^ 
 hlolUnd &c. I'he worft of which is more 
 Beautiful and pleafant than this Ifland 
 of hor?mfa And at length after I have 
 Travelled over all the parts of the known 
 World, which arc moll: Celebrated, either 
 for the Curiofities of Nature, or the im- 
 provements of Arts and Sciences, I fhall re- 
 turn home to my own Native Country, full 
 Freighted with the Riclics and experience I 
 
 have 
 
The Travels of Mr. G. Pfalmanaazaar. 9 
 
 liave gained, and then I fliall have nothing 
 clfe to do, but to fpend the remaining part 
 of my Life in Mirth and good Company, 
 for all Perfons of Ingenuity will be glad to 
 fee me, and delight to hear me difcourfeof 
 the llrange Rarities I have obferved ino- 
 ther Countries, of their different and fur- 
 priHng Manners and Cuftoms ^ of their 
 Laws and Politicks in time of Peace and War, 
 of the wonderful improvments ofArtsbe- 
 yond what is known in our Native Coun- 
 try, of their Methods of Trade and Com- 
 merce , And laftly, of the feveral Notable 
 Accidents which happened to me in my 
 Travels: And by thefe fo Pleafant and 
 ufeful Relations, I fliall Purchafe to myfelf 
 great Honour and Efteem. Thefe things 
 he reprefentcd to me with fuch enticing 
 Circumftances, that I could not but think 
 with my felf he had a mind to perfwade 
 me to go along with him, and I being then 
 a young Man, about 19 Years of Age, was 
 the more eafily prevailed upon : For by the 
 allurements he mentioned, he did fo ftrike 
 my Fancy, and excite my Curiofity of fee- 
 ing the Chrifiian Countries he fo much 
 commended, that I could not forbear to 
 tell him. That if there was no Danger, 
 but we might fafely return again after 
 five pr fix Years into our Native Country ; 
 
 I 
 
lo The Treves of Mr. G. Pfalmanaazaar. 
 
 I had a great mind to be his Compani- 
 on, and Travel with him thro' all thefe 
 Countries ; But he, diflembling his defign 
 upon me, feem d to be very averfe to my 
 Propofal, and told me in a feigned PafTion, 
 God forbid, that ever I fhould entice you a- 
 way from your Father's Houfe, If he fhould 
 know that I had any fuch Defign, what 
 could I expect, but that he would prefently 
 put me to Death, and therefore I pray you, 
 continued he, talk no more to me of any 
 fuch things : But after he had inflamed 
 my defire of feeing of the forefaid Countries, 
 by the charming profped he gave of them, 
 this feeming refufal did rather irritate than 
 extinguifhmy Curiority,and therefore I was 
 flill the more importunate that I might ac- 
 company him in his Travels , and to remove 
 his jealoufies and fears, I promifed him very 
 ferioufly, that I would never fpeak one word 
 of our defign to any Soul alive,but carry it on 
 with the greateft Secrecy that his own Heart 
 could wifh. But notwithftanding my pro- 
 mifes he ftill feemed to continue backwards 
 and unwilling to confent to my defire, up- 
 on account of the danger that attended him, 
 which provoked mc to repeat with greater 
 earneflnefs my Solemn affeverations and 
 vows of Secrecy and Fidelity ; until atlaft af^ 
 tcr a long ConferencCjand reiterated fupplica- 
 
 tions 
 
The Travels of Mr, G. Pfalmanaazaar. 1 1 
 
 tionsandaffurances, he condefcended to tell 
 me plainly, that he had always a great opi- 
 nion of my Candor and Sincerity, and he be- 
 lieved I had fome refpecl for him, fas in- 
 deed I had a great Love and honour for 
 him ) that now he was refolved to fhow 
 the great confidence he had in me, by put- 
 ting his Life in my Hands, which he looked 
 upon as the rtrongeft obligation to Fidelity, 
 and therefore continued he, fince you are 
 fo urgent to be my Fellow-traveller, lam 
 willing to take you along with me ^ but 
 then you muft be fure to be very cautious, 
 and manage all things fo fecretly, that no- 
 thing may happen which will give the lead 
 Sufpicion of our defign. After the main 
 matter was thus agreed between us, he ufed 
 great Freedom with me, in concerting the 
 manner of our Efcape, and fecuringfome 
 part of a Fund for Subfiiling us in our Tra- 
 vels. To this purpofc, he told meone day, in 
 our private Conversation, your Father is a 
 rich Man and has great plenty of Gold both 
 in Money and Goods, and fince we are to 
 undertake fo long and expenfive a Voyage, 
 it will be very convenient that we fhould 
 take a good quantity of this Gold along 
 with us, which will help to defray our Ex- 
 pences ; but then to prevent all Danger of 
 Difcovery, nothing of this nature muft be at- 
 tempt 
 
1 2 Tjjs Travels of M^". G. Pfalmanaazaar. 
 
 tempted, till fuch time as we intend to make 
 our efcape and then about midnight we fhall 
 feize upon all the Gold and Money we can 
 fafely come at, and pack up our Bagage, 
 and march o'T to the »ext Fort, were 
 tve miy have a Ship. 
 
 Having thus fix'd our matters, when the 
 time appointed came, I made ready to be 
 gone, and carried off with me, (be ides o- 
 ther Necedaries for our Journey ) 2$ pound 
 weight in Gold, partly in Money and partly 
 mVceHfils; viz,, one piece of coin'd Gold, 
 call dRoff.^wo weighings 8 pounds '^Copm^, 
 whereof each being a piece of coinM Gold 
 U'cighs I pound; and 14 pound weight 
 of Gold in Utenfils, as Pots, Plates, &c, 
 befides what I took in Silver and Steel 
 Money, to the value of 600 Crowns or 
 thereabout. With this Stock of Gold and 
 Money, my Tutor and 1 fet forth, having 
 left all my Father's Family fail: afleep, and 
 we arrived about midnight at a Port of the 
 Sea, called by the Forme (am KJudzey, which 
 is diftant from my Father's Houfe, in Xter- 
 ;7f//^, about Nine EnghlJj Miles : And there [ 
 met with one oF my Fathers B^/i-o/^i orGa 11 ies, 
 and commanded the Steers- Maa to carry me 
 to Lucoma, pretending I had earneft bufinefs 
 to difpatch there for my Father. LuconU is 
 the chief of the Phfil^pine liks, diftant from 
 
The Travels of Mr, G. Pfalmanaazaar. i ^ 
 
 KJjadzey about loo Leagues, where we 
 ftay'd about Eight Days,during which time, 
 I kept the Steers- Man and all the Marriners 
 there, lell they fliould return back and ac- 
 quaint my Father where I was : And after 
 tight Days we found a Ship going to Goa^ 
 in which we embark d, and arriv'd at Goa, 
 diftant from Luconia about a i ooo Leagues. 
 There we continued about fix Weeks, du- 
 ring which time we were very Civily and 
 Nobly treated in the Monaftery of the Je- 
 fuits, which my Tutor told me, was a 
 Houfe built by the Chriftians for entertain- 
 ing Forreigners , and indeed by the kind 
 reception we met with there, he did in 
 fome meafure convince me of the truth of 
 what he had formerly told me in Formofa^ 
 about the Probity and Generofity of the 
 Chriftians. After fix weeks were expif d,we 
 went a board »on Ship that was going from 
 Goa to Spain, and arriv'd at Gibr alter ^ in 
 the fpace of Nine or Ten Months, where 
 I was forced to ftay for the fpace of five 
 Weeks, being very much indifpofed by the 
 change of Climates, Air and Diet. Ac 
 length after my Recovery we iailed from 
 Gibr alter towards 2 oulon^ which is a Sea- 
 Port- Town in France^ where I faw a great 
 many feveral forts of Monks in different 
 llabits, which feej;jii'd ftrange to me, where- 
 upon 
 
14 The Travels <?/ M/-. G. Pfalmanaazaar. 
 
 upon I ask'd my Tutor who thefe Men 
 were, who told me they were Men come 
 from different parts of the World for Trade 
 aad Commerce ; and that every one of them 
 wore the Habit of his own Country. And 
 as we pafTed through Thoulon, Marfeils and 
 Aix, in Provence^ \ obferved a great many 
 CrofTes on the Road, which moved me to 
 tell my Tutor ; furcly there muft be' a 
 great many Thieves in this Country where 
 there are fo many Gallows ; but he an- 
 fwer'd, that thete Gallows were only in- 
 tended to fright Thieves and Robbers, by 
 the Terror of fuch a violent Death. And 
 we arrived at laft at Avignon^ before I 
 knew my Tutor to be a Chriftian : But af- 
 ter we went into the Monaftery of the Je- 
 fuits there, when I perceived the Porter call 
 him by his Name, fhow him great refpefty 
 and talk to him in their Langage, I began 
 ro doubt of my Tutor whether he were not 
 a Chriftian , and when I faw all the Fathers 
 of the Convent come to him, falute him, 
 and congratulate his fafe Return , and after 
 that, all his Kindred, and laftly all the No- 
 ble Men and Gentlemen of the City, came 
 to vifit him, and exprefs their great joy for 
 his fafe Arrival ; I could no longer keep 
 filence, but ask'd him, Whether he had 
 not been here befgre } How it came topafs 
 
 that 
 
The Travels of Mr. G. PfalmanaazaarJ 1 5 
 
 that fo many People in this City received 
 him very gladly, and prayM him to tell the 
 me truth how the matter flood. Where- 
 upon he confefs'd to me ingenioufly, tliat 
 he was a Native of that Country ; and that 
 he did profefs the Chriftian Religion, and 
 then he allured me, that I fliould find all 
 things true, both as to the Country and the 
 Inhabitants, which he had told me in the 
 Ifle o[ Formofa. I have indeed added he, 
 brought you from your Father's Houfe ; 
 but you know yoia were very willing and 
 defirous to come along with me : And now 
 I will make you a very fair offer ^ If you be 
 willing to Learn, we will Inftrud you m 
 all the Principles of our Religion ^ and if 
 you can be perfwaded to embrace it, we 
 will take care to provide fo well for you, 
 that you fhall live as well here as you did 
 at home : But if you have a mind to return 
 into your own Country, we will affift you 
 and furnifh you with NecefTaries for your 
 Journey. This lafl part of his Propofal 
 was only a Copy of his Countenance,which 
 he never intended to make good, as ap- 
 peared by the fequel : For he knew, there 
 was no advantage to be reap'd by my re- 
 turn into my own Country, which he 
 might exped if I continuM there, by 
 making a Convert of me to their Religi- 
 on 
 
1 6 The Travels of Mr. G. Pfalmanaazaar. 
 
 on. However, this Difcourfe made m^- 
 very thoughtful and anxious, and when I 
 refle(3:ed ferioufly upon nriy condition, and 
 the great danger to which I was rcduc'd, I 
 was fo aftoniChd, that I knew not what to 
 fay or do : Yet I concluded with my felf, 
 it would be my fafeft and bed way, to give 
 my Tutor and the reft of the Fathers good 
 Words, and carry my felf fairly towards 
 them, left they fhould treat me after the 
 fame way as we do the Chriftians in oui' 
 Country ; of which I was (ometimes very 
 apprehenfive. At length to fbow my felf 
 tractable, and gain their good Opinion, I 
 made them this frank offer, That if they 
 could fliow me greater Evidence for the 
 truth of their Religion, than I could fliow 
 for the truth of mine, I was ready to re- 
 nounce my own Religion and embrace 
 theirs. Father de Rode prefently accepted 
 of this Proposal, hoping I would yield to 
 his Arguments upon the firft onfet : But to 
 procure himfelf the greater Glory, he gave 
 out tliat I was the Son of a King, (how truly 
 God knom), and that I had accompanied 
 liim into Europe, out of a defire I had to 
 embrace the Chriftian Religion. 
 
 There were only three ways by which 
 they could hope to make a Convert of me, 
 by Arguments and Demonftiative Proofs, 
 
The Travels of Mr. G. Pfalmanaazaar. i-f 
 
 by flattering Infinuations and fair Promiles, 
 or by Threats and Violence. By Argu* 
 ments they could not convince me, for I 
 was able to fhow greater abfurdities in their 
 Religion than they could prove in mine ; 
 and particularly, in their Doctrine of Tran- 
 fubftantiation ; Againll: which I argu d fe- 
 veralvvays: As, Firft from the Teftimony 
 of our Sefifes, viz., of feeing, feeling, taft- 
 ing, all which do afTure us, that it is Bread, 
 which we i-eceive in the Sacrament and 
 not Flefli: If therefore we believe our Sen- 
 fes, we cannot believe that the Subflance 
 of the Bread is chang'd into the natural 
 Flefh of Chrift, which is corporally prefent 
 in this Sacrament : And then I prov'd that 
 we muft believe the Tcftimony of our Sen- 
 fes5 becaufe upon them depends the cer- 
 tainty of the Relations we llave concern- 
 ing the Miracles wrought by Jefus Chrift, 
 for the confirmation of his Doctrine : For 
 if thofe who were Eye-witDefTes, could not 
 be certain by their Senfes, that iuch Mi- 
 racles were wrought, as are related in the 
 Life of Chrift, than we have no certainty 
 of the truth of thefe Relations which de- 
 pends upon the Teftimony of thofe Eye- 
 witneiles, who affirm that they favffuch 
 Miracles wrought by Chrift, and confe- 
 quently all the Evidence for the truth of 
 , ^ C Chriftianitf 
 
1 8 The Traz'els of Mr. G. Pfalmanaazaar. 
 
 Cliriftianft}^ from the Miracles pretended 
 to be wroujsht in confirmation of it, is fub- 
 vcrrcd and deftroyed. Thus the belief of 
 Tj aniubftantiation is inconfiilent with the 
 Belief of thefe Miracles ; for if wc believe 
 them we mufl: allow the Teftimony of 
 Senfe to be a fufficienc proof of them ; 
 But if we believe Tranfabftantiation wc 
 mufl: renounce our Senfes, and deny them 
 to be a certain proof of any thing we fee 
 or feel 
 
 Secondly, I argu'd, That their Dodrine 
 of Tranfubftanatition mull be falfe ;becaufe 
 the fame Body cannot, at the fame time, be 
 in two diftant places : But according to their 
 Do(fl:rine,the fame Body of Chrift wss cor- 
 porally prefent in a loco diftant places at 
 the fame time, "oiz,. in all thofe places where 
 this Sacrament is Celebrated, over the face 
 of the whole Earth, however dillant and 
 remote from one another. Their diilin£li- 
 on which they applied to this Argument, 
 That the fame Body could not be in more 
 places than one Ctrcumjcriptive^ but only 
 Definitive, appeared tome frivolous and im- 
 pertinent ; for ftill it appeared to me impof* 
 lible, that the fame body fhould be Cor- 
 porally prefent ftho' it were only Lkfi.^^ittve 
 as they called itj in feverai diftant places at 
 the fame time j for then the lame Body 
 
 might 
 
The Travels of Mr. G. Pfalmanaazaar. 1 9 
 
 might be kill'd and dead in one place, while 
 it was alive in another* 
 
 Thirdly, I argu'd, That when Chrift 
 faid at the Inftitution of this Sacrament, 
 Do this in remembrance of me, he fuppofed 
 that he would be ablent from them when 
 they fliould Celebrate this Sacrament i for 
 it is neither neceflary nor ufual to remem- 
 ber a Friend prefent, but only one that is 
 abfent^ And therefore, thefe words of 
 Chrifi:, Do this in remembrance of me, do 
 plainly imply, that he is not Bodily prefent 
 ("in this Sacrament.) I argu'd that their 
 Dodlrine of Tranfubftantiation could not 
 be true, bccaufe it fuppofed, that the ac- 
 cidents of Bread (as they call them) re- 
 mained without the Subftance, and the 
 Sub (knee of Chrifl's Flefh was corporally 
 prefent without the accidents that are pe- 
 culiar to FleQi, both which appeared to me 
 impofTible : For I cannot conceive how the 
 whitenefs of Bread can fubfift, when there 
 is nothing that is white, and how there 
 can be the Subftance of FleQi, which can 
 neither be feen, felt nor tafted. 
 
 Thefe were fome of the Arguments I 
 urg'd againft their Do8:rine of Tranfub- 
 ftantiation, to whfch I could never receive 
 a Satisfadory Anfwer, and tho' they al- 
 ^g'd feveral Arguments to turn mc fromi 
 C 2 Heathen- 
 
20 The Travels of Mr* G. Ffalmanaazaar. 
 
 Heathenifm ; yet becaufe I thought there 
 were greater abiurdities in their Religion 
 than they could (hew in mine, I ftill ad- 
 Jiered to my own Religion. And there- 
 fore finding that by Argum^ents they could 
 not prevail, they attempted to bribe my 
 AtfeQions, and fo win me over to their 
 Party, by many fair Promifcs, and wheed- 
 ling Infinuations ^ But I kr/e)v fo well their 
 Infimerity and cheating Tricks^ by their coun- 
 terfeiting themfelves to be Heathens in 
 Formofa, and by breaking their Promife of 
 allowing me Liberty of Confcience, that 
 I could put no Confidence in any Pwmifes 
 ttiey made me. And befides, 1 very well 
 knew, that I could have more Riches 
 and Honour, if I fhould return into my 
 own Native Country, than I could expeft 
 from them. In fine, the earneft defiie 
 and probable hope I had of returning to 
 my Father, being join'd with the fear of 
 continuing in tWs remote Country, far di- 
 ftant from my Relations, among Strangers 
 and Hypocrites, made ne flight all the offers 
 they made me : Which induced them at laft 
 to ufe Threats and Violence ^ and thefe I 
 endur'd with great meeknefs, and endea- 
 vour'd to mittigate their Anger with foft 
 words, while in the mean time, I was con- 
 triving arid preparing, by the nioft probable 
 
 means 
 
The Travels of Mr .G. Pfalmanaazaar. 2 1 
 
 means I could think of to make my ef- 
 cape out of their Hands. 
 
 1 continued at Avignon for the fp^ce of 
 1 5 Months, fix in the Monalle! y of the ^ 
 Jefuits,and nine in other peaces: * While I ^^.^f^j/x* 
 continued in the Monaftery, I fonnd they 
 were continually tealing and pcr-xucing 
 me vvidi Enticements, and Arguments to 
 embrace their Religion, and therefore to 
 get rid of them, I pretended a great defire 
 to hear their publick Preledlions- for which 
 end I went fometimes to their Schools of 
 Philofophy, and fometimes of Theology. 
 But being ftill liable to their troublefomc 
 Solicitations, at lafl: I left the Monafiery, 
 and took a private Lodging in the City, 
 where I lived at my own proper Charges : 
 iVnd becauM^ they liad a great part of my 
 Money in their Hands, which they tliought 
 I would not leave behind me, they gave 
 me leave to iatisfe my Curiofity, and ram- 
 ble over the Countries round about, which 
 I did, travelling from City to City, forthe 
 fpace ol fix Months : After I returned to 
 A'T'tgnon again, I continued there only for 
 the fpace of three Months, from the time 
 I firil took a private Lodging in that City. 
 And they welcom'd me, and fecm'd at firft 
 to receive me very kindly, but when they 
 found that I put off from Day to Day, to 
 C 5 declare 
 
22 The Traveli of Mr. G. Pfalmanaazaar. 
 
 declare my felf a Convert, then they begun 
 to attack me more clofely, and told me 
 plainly, We liave waited a long time to 
 receive you into the Bofomof theCatholick 
 Church, and ufed many arguments to con- 
 vince you of the truth of our Religion, but 
 fince you ftill continue obftinate, we muft 
 defire you to take notice, _ that we can no 
 longer bear with your delays ; for hitherto 
 we have entreated the Fathers Inquifitors 
 that they would not give you any trouble, 
 which they have forbore to do upon our 
 requcil : But now fince you have re\e£led all 
 the tair means that vv^e have ufed for fo long 
 a time for your Converfion, they are re- 
 folved not to wait any longer. And to Hiow 
 they were in good earneft, about eight 
 Days after there came Letters from the 
 Grand Inqpifitor, exprefly requiring that I 
 fhould be put into the Inquifition, unlets I 
 would embrace the Chriftian Religion. 
 Whether thefe Letters were real or fuppo- 
 fititious I know not, but this is certain, 
 that tliS Inquifitors ihow'd me fuch Letters, 
 and withal told me. That if 1 did not change 
 my Kdigion within Ten Ddjs^ thry were ob- 
 liged to imprifon me. The Jefuits were pre- 
 fent, when thc'e things w^ere done, who 
 having confulted with the Inquifitors, they 
 both agreed to allow nie Fifteen Days 
 
 ' whereifl 
 
The Travels of Mr. G. Pfalmanaazaar. 25 
 
 wherein to make a pnblick profeflion of 
 their Religion. The reafon of granting 
 mc this funher time, was this, becaufe the 
 Day on which they fpoke to me was tlie 
 firft o{ Aur^u^i^, aiKi the 1 5th of that xMonth 
 being, according to theni, the Day of the 
 Affumption of the Blcflcd Virgin, they had 
 a great mind that I fliouid publickly declare 
 my Converfion, and be baptized on that 
 Solemn HefHval. All thefe Propodils 1 was 
 forc'd to fubmit unto, and durii not refufe 
 them in my pi'efent Circumftances ; Where- 
 upon they, conceiving good hopes of me, 
 began anew to explain to me the Myfteries 
 of their Religion, which they did by fimili- 
 tudes ; Thus, for Example, they illuftrated 
 to me the iMyiiery of the Trinity, by the 
 fimilitude of a piece of Cloth which is 
 thrice iolded, which, notwithftanding the 
 three folds, is one and the fame Cloth. They 
 would never allow me to read the Bible, 
 but they furnifli d me with abundance of 
 Books about the Miracles pretended to be 
 wrought by fome of their Saints, in con- 
 firmation of their peculiar Opinions. For 
 the firit four or five Days, of the • Fifteen 
 which were allotted me, I heard, with great 
 appearance of fubmilfion, all the de-mon- 
 firatinns they pretended to give for their 
 Dotlrines, and when they anfwered my 
 C 4 Argu- 
 
44 T'he Travel! of Mr. G. Pfalmanaazaar. 
 
 Arguments with Philofophical diftinftions, 
 and uftd a multituf.lc oF hard words, which 
 "were to me unintelligible, I granted all that 
 they faid, and confeiTed they had almoft 
 made me a Convert. For when I faid that 
 I could not underlland thofe Anfwers, or 
 Philorophical Arguments s This Father De 
 Rode began to fay to me , My dear , 
 (ince you cannot underftand what this 
 Reverend Father lays, I will explain 
 it to you in your own Japafjois Language ; 
 and 1o inftead of explaining it to me, 
 he faid. My dear Son^ Tou fee that the Fa- 
 thers hqurfitors^ have a great mind to put 
 you ifjto the Inqutfittoff, becaufe you rvon^t 
 conjefs your felf a Convert ^ therefore it would 
 he better for you to fay that you under find 
 what they fay, than to he any longer ohftinate\ 
 their Arguments are very well grounded and 
 reafonable, but you cannot ccitceive thejlrengtb 
 of them 3 therefore let ?ne defire you to fay 
 jpublicklyj that you are now perfwaded of the 
 goodnejs of their Arguments, and that you 
 don^t require any more. So I was obliged 
 to fpeak in Latin, and fay, Now 1 under- 
 ft and very well. Let us come to another Ar.. 
 tick. 
 
 But nUl I trufted^under God,to my lieels, 
 hoping by fome means or other to get out 
 of their Hands, and to run away m fuch 
 
 3. 
 
The Travels of Mr. G. Pfalmanaazaar. "2$ 
 
 a Road that • they fliould not be able to 
 find me out again. After Ten Day« of 
 the Firteen were e)?pired, I had fold all 
 that I had, and then I attempted to get out 
 of the City, but I found that the Centinel, 
 who watched at the Gate to which 1 came, 
 was exprefly forbidden to fuflPer me to go 
 out ; fuch care was taken by the Inquifitors 
 to prevent my Efcape. However I did 
 not defpair, but being returned to my 
 Lodging, I put off my Japa^i Clothes,which 
 I had hitherto wore, and clad my felf after 
 the Mode of the Country ^ and then I at- 
 tempted to pafs out by another Gate: 
 But I was fo much taken notice of by all 
 the People that were in the City, that the 
 Soldier who ftood Centinel at that Gate, 
 knew me under the difguife of my Clothes, 
 and ftoppM me. This fecond difappoint- 
 ment frighted me not a little, but having 
 recolk6led my Spirits, 1 confidered that 
 Money rules the World, and prevails over 
 the generallity of Men, and therefore I 
 offered the Soldier a Piftol if he would 
 iuffer me to go out, which he accepted of, 
 and fo let me go, hoping it could never be 
 difcovercd that he was the Man that did it. 
 Thus God delivered me out of the Hands 
 of the Jefuits and Inquifitors, from whom 
 I could expeft no Mercy, if I had not in 
 
 Hypocrifi€ 
 
26 The Tr Jives of Mr. G. Pfalmanaazaar. 
 
 Hypocrifie profefled fhetr Religion^ which I 
 could never heartily believe. 
 
 Having thus made my efcape out of 
 Avignon, I travelled along the River Rhone 
 with all the fpeed I could, as far as Lyons, 
 from Lyons I went to Salines, from Salmes 
 to Brifacy and at la ft from Brifac I tra- 
 veiled by the fide of the Rhone, as far as J/p^ 
 dernach, where the Soldiers oftheEle£lor 
 of Colen feized me by force, according to 
 the Orders they had received from the E- 
 leftor, to Prefs all Paflengers that came that 
 way, to fill up the New Regiments he was 
 Raifing. There were then three Com- 
 panies in Jndernach^ three in Lintz,^ and fix 
 in Bo?m, whether all the other Companies 
 refortcd, being the place appointed for their 
 Rendezvous ; And when they were all come 
 together, my Captain, thinking to gratifie 
 the Colonel's Curiofity, acquainted him 
 with what I had told him, that I was a 
 Native of the Ifle For mo fa, belonging to 
 Emperor of Japan, and by Religion a Pa^ 
 ga>f- - that I had travelled from this far 
 diftant Country to fatisfie my Curiofity of 
 feeing Europe^ having heard fi:range things 
 about it : But the Colonel who was a Savoy- 
 ard, and call'd k Chevalier St. Maurice^ be- 
 ing a Bigot of the Romijfj Church, thought 
 it a damnable thing to retain a PAgan in the 
 
 Service 
 
The Travels of Mr. G. Pfalmanaazaar. 27 
 
 Service of the EIe8"or ; who being inform- 
 ed about me, commanded me to be car- 
 ried to lome kfuits, that they might en- 
 deavour to Convert me. Whereupon I 
 was obliged to go witbl the Colonel and 
 fome other Officers to the lefuits, with 
 whom I was to difpute about Religion, 
 tho' I knew very well by my former ex- 
 perience, that they are not able by ftrength 
 of Argument to convince any Man, and 
 much lefs, a "Jew, a Turk, or a HeAthen, 
 And now,being well acquainted with their 
 Opinions before hand, and thefeveral Eva- 
 fions and JDiftinftions they made ufe of to 
 defend them, I was the better prepared tcy 
 enter the Lifts with the Jefuits, againlt 
 whom I endeavoured to demonftrate ; 
 that there were greater Abfurdities in their 
 Rel igion, than they could fliow in mine ; 
 which I did with fo much readinefs and 
 brisknefs, and fuch a fair appearance of 
 Reafon, that the Colonel cried out, like 
 one aftoniOied, It was not I that fpoke, 
 but fome Devil that fpoke within me. 
 At laft one of the Jefuits took me afide to 
 a private place, and told me, that I was 
 in a moft miferable condition, if I fhould 
 continue in the Vagan Religion, but if I 
 would declare my felf a Convert to the 
 Romifh Faithj he was able to obtain great 
 
 things 
 
28 TheTrxvels <?/Mr.G.Pfalnianaa2aar. 
 
 things for me from the Prince Ele^or^ 
 But I told him he fhoald firfl convince me 
 of the Truth of his Religion, before he 
 made me any fuch Promifes ; which he not 
 being able to do I flighted his o^er jn 1 con- 
 tinued ftill in my own Relig'o.i Where- 
 upon the Colonel was fo ex^i^'ciaced a^ainft 
 me, that he threatned co iirow m^ into 
 Prifon, and h^A ms »vr;h Bread and vVa- 
 tcr, until fuch time as I Ihouki declare my 
 felfa Cori\^ert. But my Capcain, who was 
 much the honefter Man ot th^ two, ha« 
 ving feized me by force, wou) \ not futfer 
 any Irurt lo be done me^ and therefore 
 prayed the Cobnel to permit me to go off, 
 and to grant me a Pafs, for traveling whe- 
 ther foever I would ^ which was prefently 
 done. After I got out of Bonrt^ I con- 
 tinued my Journey till I came to Colerf, 
 and there the Gentinel who kepc the Gate 
 feized me again, and carried me before the 
 Captain of the main Guard, to whom I 
 fhowed my difmilHon ouc of Bonn^ upon 
 the account of my Religion h but he told 
 me, ]f others be Fools ^ I am not^ though you 
 are a Pagan, you mxy ferve in the Arm^ as 
 well as the befl Cliriltian, and fo I was ob- 
 liged to Lifl: my felf a So'dier in thut Re- 
 giment. The Colonel whofe Name was 
 BuchwaU^ and the Major who was my 
 
 Cap tain 3 
 
The TratTels of Mr. G. Pialmanaazaar. 29 
 
 Captain, and whofe Name was IVarmf- 
 cierff^ wtre both 1 uthe?af?s : The Lieuten- 
 ant Colonel, wliofe Name was Fa^dail, 
 was a Romat' C/tthdick^ and many of the 
 Offcers in th^ Regiment were Cahimfis, 
 and all of them belonged to the Prince of 
 Mechlenburg^ but the Regiment was Ixir'd 
 by the Duuh for fome Years. 
 
 The Colonel and my Captain fent for 
 fome Lutheran Minifters, whereof one was 
 at Cokn^ another at a Village about an Hour 
 difl-ant, and two more who ferved in the 
 Brandenburg Regiments. All thefe four 
 came and difputed with me about Religi- 
 on for a whole Day ; but their Confub- 
 ftantiation offended me as much as the 
 Roman Tranfubftantiation. 
 
 For it is liable to many of the fame ab- 
 furdities with the Rom^jh Doftrine, about 
 the Eucharift ^ Firft, becaufe it denies the 
 certainty of our Scnfes in the proper ob- 
 jeQ:s, andconfequently deftroys their great 
 Evidence of the Chrifhan Religion, from 
 the Miracles wrought in connmr.ation of it, 
 which depends upon the ieR-naony ot their 
 Senfes, who were Eye-wkm i^e^ o* them. 
 Secondly,The Lutheran Dv^i't^ as well as 
 the Romifb^ fuppofes, tb?' ibe Body of 
 Chrift which is now Glorir j> and Immor- 
 tal in Heaven, is Corpoiai>} picfent in the 
 
 i-uchariil. 
 
^o The Travels tj/Mz-.G.Pfalmanaazaar. 
 
 Eucharift, and at the fame time in all thofe 
 places where this Sacrament is celebrated, 
 which appeared to me impoffible. 
 
 But befides thefe Abfurdities, which are 
 common to them both, the Lutheran Do- 
 ftrine is encumbred with feveral that are 
 peculiar' to it : For firfl they fay, that 
 thefe Words, This is my Bo4^, are to be 
 urtderftood literally,, and that the Subiiance 
 of the Bread is really prefent s fo that ac- 
 cording to their hiterpretation the meaning 
 of the Words is, This Subiiance of the 
 Bread is really the Vkih of Chrift, which 
 is a contradi8:ion ^> ter?nims ; for it is plain- 
 ly impoffible, that the fame Subftance 
 iliould, at the fame time, be both Bread and 
 Flefh. Secondly,They affirm that the Bread 
 in the Eucharilt is the Sacrament and Sign 
 of Chrift's Body, and at the fame time 
 that it is the real Body ; whereas it is im- 
 poffible that the fame thing lliould be 
 both the Sign and the filing figniiied, or 
 that any thing Ihould be a fign of it felf. 
 Thirdly, They maintain that the Body of 
 Chrift is alive in the Eucharift (for they 
 deny the Popifh Sacrifice of the Mafs , 
 wherein the Body is ilain and offered up) 
 which being united to the Divinity, is 
 certainly the objed of Adoration, and yet 
 they deny that it is to be worftiipped. 
 
 Thefe 
 
The Travels of Mr. G. Pfalmanaazaar. 5 1 
 
 Thefe and feveral otlier Arguments I 
 urged againftthe lutherayis^ whereby they 
 perceived that they were not likely to con- 
 vince me of the Truth of their Do6lrine 
 about the Eucharift : Whereupon the Mi- 
 nifter who lived at the Village near Cokft, 
 took me home with him, and kept me 
 there for Fifteen Days, and thither the Cap- 
 tain came alfo, and both of them joined 
 together in making me many large Pro- 
 mifes to entice me to declare for their Re- 
 ligion ; but I continued inflexible, and could 
 not be prevailed upon by any fuch Motives; 
 After this the Lieutenant Colonel, who was 
 a Roman Catholick, carried me to the Ca- 
 puchins, and from them to the Jefuits; 
 but all the means they could ufe wixh mc 
 proved ineffectual. At laft the Officers 
 that were Calvinifis carried mc to a Mi- 
 nifter of their Church, who dealt fo ef- 
 feftuaUy with me, that he almoil convinced 
 me of the truth of the Chriflian Religion, 
 becaufe he removed thofc If umbling blocks 
 which were laid in the way by the Papifts 
 and Lutherans : But when he propofed 
 to me the DoQrine of Ahfolute j^re* 
 defiimtion , and endeavoured to prove 
 it from Scripture, I was fo fliockd by 
 the apparent abfurdity of it, that I be- 
 gun to doubt of all thofe things he had 
 
 convinced 
 
^ 2 The Travels of Mr. G. Pfalmanaa^aa'r. 
 
 convinced me of before : Whereupon I 
 told him, if abfolute Predeftination was 
 ncceiTary to be believedjthen it was a figa of 
 my Reprobation, that I could not be pcr- 
 fwaded to believe it. Befides I added fur- 
 ther, That, fuppofing abfolute Predelfina- 
 tion, I fhould never be condemned for my 
 Infidefity, but becaufe I was reprobated by 
 an Abfolute and Eternal Decree of God. 
 And Laftly, I infilled upon this Argument, 
 That I could not be perfwaded to believe 
 in Chrift, unlefs I were certain that Chrift 
 died for me \ but, fuppofing abfolute Pre- 
 deftination, I could never be certain of this, 
 becaufe Chrift died only for thofe who were 
 to be faved by an abfolute Decree, and it 
 was impoffible for me to know whether 
 I was one of that number or no. Thefe, 
 and fuchlike arguments,! propofed to him, 
 but he, to excufe himfelf for not anfwering 
 them, pretended that i was obftinate and 
 would not be convinced by Reafon : And 
 thus, after all the attempts that had been 
 made to convert me to Chriilianity, I con- 
 tinued ftill fii'm in my old Religion. In 
 the mean time our Regiment marched from 
 Colen to Boifieduc in Holland^ where fome 
 Cdvinifi Minifters came to fee me, rather 
 out of curiofity, than any defign of con- 
 Yerting me, whom I oppofed with the 2LVt 
 
 gumeat 
 
The Travels of Air. G. Pfalmanaazaar. ^S 
 
 gument againft Predeftination which I 
 Jaft mentioned, but could never meet with 
 any fatisfa8:ory Anfwer to it. From the 
 Bo/c/j we marclicd to ^/ufe in FUnders, 
 where we ftay'd for the fpace of Three 
 Months and a half, during which time, the 
 mod: generous and candid Brigadier Lauder^ 
 who was then Governor of Slufe^ invited 
 to his Houfe a Minifter of the French 
 Church, called D' Amahj. This French 
 iVlinifler who had a good Opinion of him- 
 felf, for a very learned iMan, challenged me 
 to Difpute with him about Religion, and 
 time and place were agreed upon. Whea 
 the Day came, there appeared a great mul- 
 titude of learned Men, who came to hear us: 
 And in the prefence of them all D' Amdvy 
 made me this offer ; That if I could fliow 
 greater Evidence for my Religion than he 
 could ibow for his, he was ready to re- 
 nounce his own Religion and embrace minen 
 and in return for this irank otfer, I promifcd 
 him to do the fame thing, if he could give 
 me clearer demon llrarions for the truth of 
 his Religion, than I. could for mine. Ha- 
 ving thus fettled the Preliminaries, I was 
 fir ft to give an account of the God we 
 adored, and our manner of worfliipping 
 him, which I did as well as I could £je- 
 temfore , But when I told him, that we 
 
 D arc 
 
^4 ^he Trarjeh of Mr, G. Pfalmanaazaar. 
 
 arc commanded by our God to offer up 
 Infants in Sacrifice to him, he ftoppM me, 
 ^nd ask'd, Does not this favour of Cruelty 
 in your God, that he will have Men Sa- 
 pific'd to him; To whichl anfwer'd, that 
 it was indeed moft cruel to require fuch 
 Human Sacrifices \ but from hence I took 
 Qccafion to retort the argument upon him, 
 by fliewing that his God was yet more 
 cruel, according to his Opinion of him, 
 For if it be cruel to deprive Men of this 
 Temporal Life, tbo' by this means they 
 are admitted to Eternal Life ; certainly it 
 is infinitely more cruel to create Men on 
 purpofe to make them Eternally miferable, 
 and to condemn them to this Mifery before 
 they are Born, without any refpeft to the 
 Good or Evil they Hiall do,and fo to Sacrifice 
 them to the Devil. To this Retortion he 
 could not anfwer, and fo I proceeded fur- 
 ther to inform him, that our God did ap- 
 pear tous in the fliape of an Elephant, an 
 Oxe, &c. and that under thefe fliapes we 
 v/orfhippM him : Againft this Apparition 
 of God under fuch Figures, he objeded, 
 I'hat it was impoiTible that God who was 
 Omnipotent, Infinite, Immenfe, Incompre- 
 henfible and Eternal, could be included in 
 the Bcdy of fuch a Lkaft. To which \ 
 anfwer'd, That it it is impoffible for God 
 -'■■■■■■ ■ to 
 
The Trxvels of Mr. G. Plalmanaazaar. 3 $ 
 
 to be included in the Body of fuch a Beaft, 
 he was bound to maintain the like abfur- 
 dity by the Principles of his own Religion^ 
 For,faid I,you believe that the Holy Ghoft, 
 who is God Infinite, Immenfe, &c. did 
 appear under the (hape of a Dove,which 
 is much lefs than either an Elephant or 
 an Oxe. To this he made no reply, and 
 tho' there were many prefent who would 
 have anfwer'd this and other Arguments, 
 yet he commanded them all to be filent, 
 and would fufl'er no body to fpeak but him- 
 felf. In fine he exhorted me very much to 
 the pra6lice of Chriftian Humility and 
 Meeknefs, as if he intended to referve to 
 himfelf alone the Priviledge of Pride a»d 
 Arrogavce, whicli I could plainly difcern, by 
 his Words and A£lions, to be very predo- 
 minant in his Temper. Thus this Con- 
 ference ended, without producing any good 
 effed upon me, and if by God's Provi- 
 dence I had not met with a better Guide to 
 direft me in the Courfe I fliould Steer to 
 arrive at a fafe Harbour in this dangerous 
 Sea of Controverfies, I muft Iiave fplit up- 
 on the Rocks and Shelve? of the abfurd O- 
 pinionsl met with among fome fort of 
 Chriftians, and adhear'd more obftinately 
 than ever to the Idoltry in which I was 
 cdupatcd. For I could never bring my 
 
 D 2 Mind 
 
%6 The Travels ofMf' G. ffalmanaazaar. 
 
 Mind to believe luch a Scheme of the 
 Chriftian Religion, as was propofed, 
 but not demonjlrated by him \ Such a 
 Syftem of Religion could never find en- 
 tertainment with me, which places Cer- 
 herm in the very ThreHiold, I mean, wl\ich 
 impofcs as a neceflary Articles of Faitli, the 
 horrible decree of ablolute Reprobation, for 
 this Doctrine gives a very odious and fright- 
 ful Idea of a moft Good and Gracious God, 
 by reprefenting him as Cruel and Tyrani- 
 eal to his poor Creatui'es, as one that de- 
 figns and delights in their Eternal Ruine ; 
 k perfectly overturns all Religion, by de- 
 flroying the uie of all Laws, and their Re- 
 wards and PunifhniCnts, to thofe that are 
 fetter'd with the Adamantine Chains of 
 this Fatal Decree; who according to the 
 Qdvinifis are the greatell: part oi. Man- 
 kind. But while I was in this uncertain 
 and dangerous Condition, it pleafcd God, 
 who is infinitely Wife and Good, and will 
 not fuffer that Religion wlixh he has 
 planted and maintainM by his own Al- 
 mighty Power, to be chcck'd in its progrefs 
 by the Ignorance or Millake of his Mini- 
 Aers : 1 fay, it pleafed this good God to 
 provide for me fuch a Judicious and Ho- 
 ndl Gqide, as was very fuccefsful in all 
 tUiiigs relating to my Coiverfion, who 
 ■ ' " ■ propofed 
 
the TvAvels &c. 5I 7 
 
 propofed to me the Chriftian Religion in 
 its Purity, without thofe Monflrous Do- 
 dlrines of Tranfubftantiation , Confub- 
 llantiation and abiolutc Predeftination : 
 A Religion that was not embarafs'd with 
 any of thofe ^abfurditics which are main- 
 tain'd by the many various Sefts in Chrifien* 
 dom : Whereof he gave me a Scheme in a 
 A^lathcmatical metliod by way of Dif^ii-^ 
 tions. Axioms, PoJlaUta. and Propopttons ; 
 wliich he divided into 2 Parts, whereof the 
 fir ft contains the grounds of the Chriftian 
 Religion in general, the fecond contains the 
 particular grounds of the Church of Eng- 
 Und^ as it is a Society diftinft from all Schif- 
 n>atical Aflemblies. And firft, the grounds 
 of the Chriftian Religion he propos'd in the 
 following Order,whereby I was,thro' God's 
 Mercy, deliver'd from the Errors and Su- 
 per ft itions of my Pagan Religion. 
 
 Tk Grounds of the Author's Cot?- 
 yerfion. 
 
 DEFINITIONS. 
 
 Dcfin. I. By Gody lunderjlan^ a Being in* 
 finite^ uncreated, eternal^ &:c. Containing iri 
 himfelf all Perfetlions that either aHually exiji, 
 or are foffible. 7.^ A 
 
g8 " The Grounds of 
 
 2. j4 things is fatd to be CreMed for the 
 Glory of Gody which mamfefis one^ or more »f 
 his Attribute Sy according to its natural State 
 andPower» 
 
 3. By Miracles J J under fi and certain EffeBs 
 that are clear and evident^ which exceed ail the 
 Powers of natural Caufes, and are defigndfor 
 the Confirmation of a good Religion, 
 
 4. By Revelation^ I under/land the extraor' 
 dinary Manifeflation of the Divine Will^ which 
 Men by their natural faculties could not at* 
 tain to, 
 
 5. By Religion J I under fi and that Worfhi^^ 
 or way of Worjbippingj which God requires of 
 uSy and we owe unto him, 
 
 6. By Creatures of the fame kindy I under - 
 ft and either fuch as are Vegetative^ Senfttive^ 
 
 or Rational^ &c. 
 
 7. That is faid to exifi by alfolute neceffity^ 
 without which nothing elfe can exifi, 
 
 AXIOMS. 
 
 1. All Creatures are not endowed with equal 
 Ferfe^ions, 
 
 2. Two or more Prof options, contradt^ing 
 two or more Propofitions^ cannot be both true, 
 
 7. If there be two or more things ^confifiing 
 of two or more Proportions which are repugnant 
 to one another^ thefe things catinot be both 
 true. 
 
 4. There are different Religions in the 
 World. 5* -^^' 
 
the Author's Co^verfwrt, 39 
 
 5. Jll different Religions rvhatfoever^ con- 
 jift of n certain Number of Propojiuo/fs /which 
 are either all f^lfe, or ail true^ or partly falfe^ 
 partly true, 
 
 6. Vfilefs rve had a Thinking faculty^ the 
 Glory of God would not appear to us. 
 
 7. The flronger the faculty is in any Man^ 
 the more clearly are the properties of a thing 
 conceived, by him^ viz. Of that thing which ts 
 the obje6i of the faculty. 
 
 8. Nothing can be made by nothing, 
 
 POSTULATA. 
 
 i . That the Glory of God, the Publick Good, 
 and the Advantage of every Private Ma/ij be 
 the great ends which are dejign'd by all true Re- 
 ligion. 
 
 2. That Men vtuft either believe fotnething 
 or nothing. 
 
 3 . That nothing be believd without fufficieni 
 Evidence. 
 
 4. That thofe things which have the fame 
 or equal degrees of Evidence^ (bould obtain wtib 
 us J the fame or an equal degree of Jjfent, 
 
 PROPOSITIONS. 
 
 1. There ts a God. 
 
 2. A^thtngs were Created for his Glory, 
 
 D 4 ^ Thfi 
 
4o The Grounds of 
 
 ^. The more v;c know of an object ^ fhe more^ 
 natural^ (peaking^ fhould the Contemplation of 
 that objeci excite in us the love or hatred 
 of it, 
 
 4. All the different Religions in the World^ 
 proceed either from the love or hatred of the ob- 
 ject of our Adoration^ or the different degrees of 
 thefe Affections. 
 
 5. No Worjjjip is to be given to God, which 
 is not grateful to him, 
 
 6. All the Religions in the IVorld^taken col- 
 lectively^ are not acceptable to God. 
 
 7. There is one Religion^ confiderd difiin5lly 
 hj it felf^ which alone is grateful to God. 
 
 8. Men in their Natural State^ cannot dif- 
 cover this one Religion. 
 
 9. There are certain means^ whereby the true 
 Religion may be difcern'*d from thoje that are 
 faljt. 
 
 10. Revelation is abfolutely necejfary. 
 
 1 1 . ^Tis mofl agreeable to the p]^tfdom of 
 GoJlj that ths Creatures of the fame kind^ 
 jbould exprefs the Glory of God in one and the 
 fame Harmonious manner ; Nay, this is a thing 
 inftparable from the nature of thefe Crea- 
 tures. 
 
 12. God may reveal himfelf more or lefs to 
 Mankind, according to his own good pie afure. 
 
 I g . The more univerfal the Evidence is for 
 any Revelation, the more per feU and univerfal 
 lb' Religion it felf is » 
 
 14. That 
 
the A uthor's Connjerfion. ^ | 
 
 14. That Religion was never defign'd by 
 God, to he embraced by all Mankind, which had 
 not the Degrees of Evidence proportionable to 
 that Vniverfality. 
 
 1 5 . That Revelation is of all others mofi 
 f erf eel ^ whofe Evidence is mojt univerfal. 
 
 16. That Revelation^ and confequently Re- 
 ligion, is ']u[lly to be efieemd nwfi univerfal^ 
 whofe Evidence is fo clear, that none can call it 
 in queftion if he believes any thing, and which 
 contains fuch arguments exciting Men to the 
 Practice of it, as are fuited to the meanejl ccl- 
 facity. 
 
 Upon thefe fure Foundations laid down 
 by my faithful Guide, which he more parti- 
 cularly explained and proved to me by word 
 of Mouth, the Divine Grace afTifting me, I 
 did heartily embrace the Chriftian Religi- 
 Qn. 
 
 And I will be bold to affirm, that if a- 
 ny one (hall carefully examine all the Reli- 
 gions in the World, by the Rules aforcmen- 
 tion'd, it will plainly appear, that neither 
 the Jeivifjj^ nor Pagan, nor Mahometan Re- 
 ligion, but only the Chrijlian, has a juft 
 Title to be the Univerfal Religion of Man- 
 kind. 
 
 But then finding there were feveral So- 
 cieties of Chriftians, I was for fome time 
 
 donbt- 
 
42 The Qreunds ef 
 
 doubtful to which Communion I fhould 
 joyn my felf, for the Minifters of the Dutch 
 Church, endeavoured to perfwade me to 
 theii Communion ; Alledging that a Church 
 Govern'd by Bifhops, was not agreeable to 
 Scripture, and the Primitive Church : And 
 on the contrary, Mr. Innei affirm'd, and en- 
 deavour'd to prove, that Epifcopal Govern- 
 ment was the moft Ancient and the Primi- 
 tive form of Government, that was us'd in 
 the Chriftian Church : But while I was thus 
 doubtful, at length certain Principles were 
 agreed upon between them both, which be- 
 ing propos'd in a Mathematical method, and 
 clearly demonftrated, remov'd all doubts 
 out pf my mind, and fix'd me to be a moft 
 faithful Member of the Church of Em-^ 
 
 Thefe Principles were propos'd to me in 
 the following Order. 
 
 DEFINITIONS. 
 
 1. By a ceru'm order of Men, I underfiand 
 Come feleci perfim in a Society^ enjoying a power 
 vr priviledge which is not communicahk to every 
 fArncuLir member of that Society. 
 
 2. 0^ 
 
the Author's Conquer fion, /^^ 
 
 2. By OrdwAtion I uncierjlAnd a power re- 
 ceived of unother or others^ for admirti firing the 
 Holy Sacraments and other Sacred Ordinances^ 
 according to our hleffed Saviours In/^itu- 
 tion. 
 
 J. By aChurch 1 under [i and a Society ofMeff 
 believing and prof ejpng the Chriflian Do^irine^ 
 4nd having a power of admimftring the Holy 
 Sacraments and other facred Ordinances ac- 
 cording to our bleffed Savour"* s Inflitutionst 
 
 POSTULATA. 
 
 i. A Society may be [aid to have a FsweVy 
 ivhen one or more of the Society are Vejled 
 with it, tho* every particular 77iemher cannot 
 pretend to it. 
 
 2. What ah folate necefjity Obliges 4 Society 
 to do in time ofConfufton^ ought not to be 
 made a ftandard for the fame^ or another So- 
 ciety, when they C9?ne to enjoy their Power or 
 Priviledges without any diflurbance ; nay in 
 this cafe Neceffity makes not the thing Lawful 
 but pardonable only, and lofes its name wheu 
 any Efcape occajion^d by it can be redrefs'^d. 
 
 ^. In matters of Faff, a fttppofuion of the • 
 contrary being po/Jible, ii not fujficient to e- \ 
 nervate the Truth of tvhat is pafs''dj i. e. none 
 can fay [uch a thi?fg has not been fo, hecaufe^ 
 
 perhaps, 
 
44 The Grounds of 
 
 ferhup it could, h/ive been otherxvife, 
 
 AXIOMS. 
 
 1. Nothing is to be believd in the Chrijlian 
 Religion hut what is built upon certain Evi- 
 dence. 
 
 2. Nothing is to be pr dens'* d by Chrifiians 
 ( 1 mean in that Capacity ) which is not believ- 
 ed, 
 
 ^, One Man, or nurnher of Men^cannot give 
 that to another Man, or another Number of 
 Meny which they themselves have not and is 
 not in their power. 
 
 PROPOSITIONS. 
 
 1* There hath been a Church of Chrifiians 
 upon Earth fnce the d^ys of our blejfed Savi- 
 our and his Jpoflles. 
 
 2. The Church hath no power ^ but what [he 
 hath derived from our blejfed Saviour and bis 
 Jpoftles. 
 
 5. The Jpoflles were Cloath'^d with a power 
 which Was not communicable to all Chrifiians 
 in General. 
 
 4. All Chrifiians in general^ in the days of 
 the Apoflks or the primitive Churchy had not 
 A power of adminifiring the holy Sacraments 
 and Preaching the Gofpel. 
 
 5. Thofe who had not this power themfelves 
 
 could 
 
' the Author's Convcrfton. 45 
 
 could mt he in a Ca^a city of Comniurjicatijyg 
 it to others. 
 
 6. Thts Power then has been continually lodq^cL 
 in a certain Order of Men to whom our hleffed 
 Saviour or his ^poji/es did communicate it, 
 
 7. Thts poirer has been tra'/ilmitted down 
 to us by this Order of men inviolably and un- 
 interruptedly from the firfl Ages of the Chri^ 
 ftian Church. 
 
 8. Thofe are not a Church^who Ceparate them^ 
 felves from that^or thole Societies of Chrifiians 
 in whom the pmver of Jdminiflring the holy 
 Sacrament Sy and other facred Ordinances is only 
 lodgd. 
 
 9. No Perfon ought to joyn himfelf in 
 Communion with that Society which has no 
 Power of Admim firing theHoly Sacraments,and 
 other Sacred Ordinances. 
 
 I o. No man ought to affume to himfelf that 
 Power, unlefs he receives it from thofe who 
 are in a Capacity of giving it. 
 
 11. Every one that receives it this way^ 
 ought to be fully affured^and havefufjicient evi- 
 dence^ that thofe from whom he receives it., have 
 a real Power of granting it^ and a bare PrO' 
 b ability can never vindicate him from Vfurp- 
 in(f that Power. 
 
 12. No man can be affured of this unlefs at 
 the fame, time he hath jujftcient evidence, that 
 thofe who give it him be in tlte Number of that 
 Order of Men, to whom th^ Apofiles did Com- 
 
 municate 
 
4<^\ The> Grounds of 
 
 municnte this Power ^ to be tran'mittcd dowu 
 inviolably and mnnterruptedly from the firfl 
 Jges of the Chrijlian Church. 
 
 r^. There is no other ivayfor People to be 
 affuredofthis^but bygoifig backward from their 
 own times to thofe of the Apoftles or the Primi- 
 tive Church. * 
 
 1 4. Thofe who cannot produce this Emdence, 
 cannot be that Order of Men to whom the A' 
 foflles did communicate this Power to be invio- 
 lably and uninteruptedly . preferv^d and tranf 
 mitted down to us jrom the §rfi Jges of the 
 Chriflian Church. 
 
 I 5. The Church of England is able to pro- 
 duce this Evidence^ and confequently is in the 
 number of that Order of Men, to whom the 
 Apo[tles did communicate this Power ^to be tranf- 
 mit ted down to us inviolably and uninterrup- 
 tedly from the firfl Ages of the Chrijlian 
 Clmrch, 
 
 Thcfe were the Propofitions concerning 
 Church Communion that were given to me 
 by my Learned and Judicious Guide Mr. 
 j^wffj, which I fljall not now pretend to de- 
 monfiratCjbut fhali only add, That by their 
 native Force and Evidence, all my doubts 
 and Scruples, about the various Societies oF 
 Chriftians, were dilTolv'd and vaniflKd a- 
 way, and I did heartily joynmy felt tothe 
 Church of England, as a true Apoltolical 
 
 Church 
 
the Aulhov'^s Com/erjiop!, 4-? 
 
 Church, and free from all forts of Error ei- 
 ther as to its Government or DoQrine. I 
 know very well, that no Truths are fo 
 clear but they may be liable to fome Ob- 
 jeQions from Men of contrary Principles ; 
 but this I told to the Minifters of ^iuce^ 
 Reverend Sirs, if ye can give me as clear a. 
 Scheme of the Principles upon which your 
 Communion is founded, as this which is 
 given me by Mr. J»;ies, I fliall readily 
 compare them together, and determine my 
 felf according to the beft of my Judgment ; 
 but until you do this , you mull: Pardon me 
 that I do not joyn my felf to your Com- 
 munion: And (inccthcfe good Men never 
 attempted to give me any fuch Scheme, I 
 did Frankly and Publickly profefs my felf 
 a Member of the Church of EngUnd. 
 
 Leaving therefore any further difputc a- 
 bout Xhurch Communion, I fliall purfue 
 the grounds and principles given me by my 
 Guide for demonliratingthc Truth and Cer- 
 tainty of the Chriftian Religion. And in 
 doing this I fiiall obferve this order in the 
 following difcourfe,i'/,c. 
 
 I. I fhall prove the Exiflence of a God 
 by whom all things are Created, and dif- 
 tinc^ily explain the Attributes ofGod.2. 1 fhall 
 confider the final caufes for which God 
 made the Heaven, and the Earth, and all 
 things that are in them j and from thence 
 
 con<? 
 
4 8 The Grofdnds of 
 
 conclude, tliat tliey were made by a inoft 
 Intelligent and Wife being. 5. I fliall af- 
 feit the necefiity of a particular Revelation 
 from God to difcover the manner in which 
 he will be worOiipM by Mankind ; which 
 worfhip is properly call'd by the Name of 
 Religion. 4. I fliall produce fuch Charac- 
 terifticks and evidences whereby every one 
 from the light of Nature, may diftinguifh 
 between a true andfalfe Religion. 5. 1 fhall 
 demonltrate the Chriftian Religion to be 
 the only true Religion, revealed by God to 
 Mankind, and tliat all the other Religi- 
 ons in the World are falfe And laftly, I 
 fliall anfwer the principal Objeftions which 
 I made while a Heathen, againfl: the truth 
 and certainty of the Chriitian Religion. 
 
 s b: c r. I. 
 
 Of the Exijleme of God. 
 
 I^Is certain that the being of God is the 
 Foundation of all Religion, for all 
 enquiries about the right way of Worlliip- 
 ing him, would be fuperfluous and imper- 
 tinent, unlefs we be fiift certain th^t there 
 
the Authors Con*verfion. ^p 
 
 is a God. The far greateft part of Man- 
 kind, as well Pagans as others, are agreed 
 in the Exiftence of a God 3 yet becaufe 
 fome do call it in queftion, I Ihall endea- 
 vour to prove it by a few Arguments, that 
 I may fecure this fundamental Dodrine of 
 all reveal'd Religion, from all the attacks 
 of unreafonable Men. 
 
 But before I proceed to thefe Arguments, 
 it may be neceftary to obferve the various 
 Opinions of learned Men concerning the 
 means of attaining the Knowledge of God: 
 Some think that the notion of God is im^ 
 printed on the Hearts of all Men by na- 
 ture ^ others deny that there is any fuch 
 Idea of a God iu the Minds of Men by 
 nature : Some think that the Knowledge 
 of God is convey'd to us by Revelation, 
 or deriv'd by Tradition from the firft Man, 
 who was immediately created by God. 
 But without entring upon a nice Exami- 
 nation of thefe feveral Opinions, I hope 
 this will be granted on all Hands, That 
 by the right ufe of our rational Faculties, 
 with the help of thofe Principles that are 
 known by the Light of Nature, we may 
 may arrive at the certain Knowledge of 
 God, whofe Exiftence therefore I (ball en- 
 deavour to demonftrate by the following 
 Arguments. 
 
 E ARG. 
 
tf o the GroitnUs of 
 
 ARGVMENT h 
 
 Every thing that is, mud either be from 
 it felf, or from another. If it be from 
 it felf, then it is uncreated, independent 
 and eternal, and confequently God : If 
 from another, feeing all lecond Caufes are 
 produced by fome other which give them 
 being, (as we derive our original from 
 our Fathers, and they from their Fathers, 
 and fo upwards) then either thefe fecond 
 Caufes muft produce one another i» infi- 
 mtum^ without any beginning ^ or the 
 effed muft fometimes produce a prior 
 Caufe, and fo they mul^ produce one ano- 
 ther in a Circle, or we muft acknowledge 
 fome fjrft Caufe, by which all other things 
 are produced, which is God. 
 
 Now there cannot be an infinite fuccef- 
 fion of Caufesproducing one another from 
 all Eternity: For every Caufe that pro- 
 duces a new thing out of nothing, muft 
 have fome beginning of its operation, 
 which muft be perfefted in a limited time, 
 and therefore there can be no fucb pro- 
 duction of any thing from all Eternity, 
 but every thing muft be produced in a cer- 
 tain determinate time, which is plainly in- 
 con(]ftcnt with the nature of Eternity. 
 
 And 
 
the Author s Con^verfion. 5 i 
 
 And neither can there be any fuch cir- 
 cular produftion of Caufes, whereby the 
 laft effed is the efficient of the firft Caufe, 
 for then the fame thing would be the 
 Caufe of its Caufe, it would be Prior and 
 Pofterior to its Caufe, andtoitfelf, which 
 is plainly impoffible, and therefore wemuft 
 conclude, that there is a firft Caufe which 
 is uncreated, and the Creator of all things 
 elfe. 
 
 ARG, 11. 
 
 I am fure that there is fomething xiow 
 in the World, for I am confcious to my 
 felf, that I think,! perceive,! doubt 5 which 
 Adions cannot proceed from nothing, and 
 therefore I am certain, that there is a 
 thinking Being. And from hence thefe 
 two things will undeniably follow, ifl. That 
 there was fomething from all Eternity, for 
 either there was always fomething, and 
 fo there was an eternal Being, or there 
 was a time when there was nothing, and 
 then nothing could ever have been ^ for 
 there is no Principle more certain than 
 this, that nothing can produce nothing; 
 but every ching that has a Being, muft be 
 produced by fomething^ and therefore 
 if there was a time when there was nothing, 
 nothing could ever have been produced. 
 
 E 2 2dly^ 
 
15 2 The Grounds of 
 
 2^/y, Since 'tis certain that there is now 
 in the World a thinking Being, which 
 knows and underftands 5 from hence it 
 will no lefs evidently follow, that there 
 was a Knowing, llnderftanding Being 
 from all Eternity 3 for it is no lefs impof- 
 (ible for a Being devoid of Knowledge to 
 produce a knowing Being, than fot no- 
 thing to produce fomething^ and if there 
 was a time when there was no fuch know- 
 ing Being, it could never have begun to 
 be, becaufe there was no caufe to produce 
 it 5 and therefore fuch a knowing Being 
 muft be from Eternity. After the fame 
 manner we may deduce all the perfecti- 
 ons of God, f©r we find there is Power, 
 Wifdom and Goodnefs in the World 5 all 
 which muft be deriv'd from the fame eter- 
 nal vS'ource : For if there had been a time 
 when thefe things were not, they could 
 never have begun to be , there being 
 then no caufe to produce them ^ and there- 
 fore this eternal Being muft be alfo moft 
 Knowing, Powerful, Wife and Good, and 
 be the fir ft caufe and original of all thefe 
 Perfedions we find in the World 5 for no- 
 thing can ever give to another any Per- 
 fcdtion that it hath not in itfclf, and there- 
 fore the firft eternal Caufe of all things 
 muft contain in it all the Pcrfeftions that 
 can ever after exift. 
 
 Having 
 
the Aitlhors Con'verfion, 55 
 
 Having thus eftabliOi'd the Exigence of 
 a God, I (hall next proceed to prove, thac 
 he is the Ruler of the World, who di- 
 rects and governs all things by his wife Pro- 
 vidence : Which vyill appear by confider- 
 ing, I. That all things in nature do ^^ 
 for certain ends, which they attain by 
 ufing proper means fitted to thofe ends that 
 are defign'd^ but to defign and purfue an 
 end, and make choice of fit means for 
 compalTing that end, are fi.ich adtions as re- 
 quire Reafon, Wifdom, and Forcfight, 
 which no inanimate Creature is capable 
 of ^ and therefore all inanimate Creatures 
 muft be direded and guided by fome wife 
 Superintendent, in purfuing their feveral 
 ends by proper means, which themfelves 
 know nothing of. 2. We fee that all 
 things in nature are fubordinate to one 
 another, and made fubfervient to feveral 
 excellent ufes and purpofes, which muft 
 be the contrivance of a wife Governour 
 that ruleth over all. 
 
 Thus the Plants and Herbs ferve for 
 food to Animals, and both Plants and 
 Animals are ufeful for many purpofes to 
 Man, as for Food and Phylick, and leve- 
 ral other neceilary ends in humane Life ; 
 Man himfelf is wonderfully made, all the 
 parts of his Body being wifely adapted to 
 perform their feveral Fun*?i ions, and mu- 
 
 E 3 tually 
 
54 Tl-^^ GroHJids of 
 
 tually fubfervient to one another , and 
 to the good of the whole, as might be 
 largely prov'd by particular inftances, if it 
 were neceffary. We cannot open our Eyes 
 but we meet with many Arguments of a 
 wife over-ruling Providence 5 for the Air 
 ferves us to breath in, and is fo neceffary to 
 our Life,that it cannot fubfift many Minutes 
 without it. The Earth fupplies us with 
 Corn for food, and Wood for firing 5 it 
 fupports or houfes, and furniflies the ma- 
 terials for buildings of them : The Sea 
 ferves to tranfport our Ships and Commo- 
 dities to the moftdiftant parts of the Earth, 
 and to bring home into our Harbours the 
 Products of all other Countries. The Sun 
 does not (bine for himfelf, but appears 
 to be made on purpofe to give Light 
 to them that live upon the Earth, and 
 it is placed at fuch a convenient di- 
 ftance, and moves in fuch a conftant uni- 
 form courfe, as is neceilary to refreih all 
 things on Earth with its heat, and to ri- 
 pen all the Fruits of the Ground. By 
 which, and many thoufand other Inftances 
 wherein the Creatures are admirably fitted 
 for ufefu) and excellent purpofes, it plainly 
 appears, that the Works of Nature cannot 
 polfibly be theEfFeds of blind Chance and 
 Necelfity, but muft be the contrivance of an 
 ^ll-wife Creator and Gov$:rnour. 3. To 
 
 thefe 
 
the Authors Cotwerfwti. 55 
 
 thefe Arguments wc might add for a far- 
 ther confirmation of this Truth, \fl. The 
 Univerfal confent of all Nations, which 
 generally agree, that there is one fuprcme 
 God, who made and governs the World. 
 2dly^ The Natural Power of Confcience, 
 which reproves and torments a Man for the 
 heinous Crimes he has committed, tho* the 
 Perfon be above the fear of human Punilh- 
 mcnt, or the Crime be committed fo fecret- 
 ly, as to efcape all natural means of difco- 
 very 3 in which Cafes Confcience by its 
 Sentence does, as it were, bind a Man over 
 to the Judgment of a fuperiour inviCble 
 Judge. But I (hall conclude all with this 
 Reflexion : That from what has been faid 
 it appears, that tho' Mankind had not any 
 innate Notion of a Cod, yet they are en- 
 dow'd with fuch a rational Faculty, by 
 which they can deduce the exiftence of a 
 God, from fuch Principles as are univer- 
 fally known and acknowledg'd by the Light 
 of Nature: And this they can do without 
 the help of Revelation, which muft al- 
 ways prefuppofe the being of a God who 
 makes that Revelation. 
 
 E4 SECT. 
 
^6 "the Groujids of 
 
 SECT. II. 
 
 Of the Attributes of COD in generah 
 
 ALtho' we conceive the Divine Eflence 
 in it felf to be one and the fame, 
 w^hich confifts in all pollible perfedion 5 
 yet the Attributes of God may be diftin- 
 guiOi'd and call'd by peculiar Names, with 
 refpect to the different Objeds upon which 
 they are exercis'd, and the different Ope- 
 rations tbat are exerted upon them ^ not 
 that there is any real diverlity in God him- 
 felf, but only in our Conceptions of him ^ 
 for fuch is the weaknefs of our Under- 
 ftanding, that we cannot in one Thought 
 comprehend all the Divine Perfeftions, 
 but are forc'd to reprefent them to our 
 Minds feverally, as exerting themfelves up- 
 on different Objeds 5 and fo there is no 
 difference in the Attributes themfelves, but 
 only in our manner of conceiving, with 
 refpedt to their different Operations. 
 
 But before we proceed to a particular 
 enumeration of the Divine Attributes, we 
 muft premife, that thefe Attributes are not 
 to be confounded with the peculiar Ef- 
 fedts proceeding from them, but thefe two 
 are to be diftindtly coniider'd andexplain'd. 
 
 Thus 
 
the Anthvr s Cowverfion. 57 
 
 Thus Juftice is to be diftinguifh'd from 
 PuniQiment, and Goodnefs from Benefi- 
 cence, as Caufes are commonly diftin- 
 guifti'd from their proper Effeds. 
 
 This being premis'd, we may divide 
 the Divine Attributes into two forts : For 
 ther God is confider'd (imply as a Being, 
 and fo Spirituality and Eternity are attri- 
 buted to him ^ or as a living Being, and 
 fo Underftanding and Will are afcrib'd to 
 him. The Attributes of God that are in 
 the Will, may be confider'd two ways, ei- 
 ther after the manner of Affeftions, fuch 
 as we feel in our felves, and fo Love, Ha- 
 tred, Anger, Defire, Joy, and Sorrow, &c. 
 are attributed to God 5 or after the man- 
 ner of Moral Vertues, as Juftice, Good- 
 nefs, Long-fufFering , Severity, d^c, to 
 which we may add, as that which refults 
 from all his other Attributes, his Glory 
 and Happinefs. 
 
 SECT, 
 
^8 The Grounds of 
 
 SECT. III. 
 
 Of the Vwine Attributes in particular. 
 
 OF the Attributes which belong to 
 to God as he is fimply a Being, we 
 (hall reckon in the firft place Unity 3 for 
 God is properly and numerically one, as 
 being undivided in himfelf, and divided 
 from all other things 5 and becaufe the 
 Divine Nature cannot be multiplied into 
 different Gods, as the Human Nature is 
 into feveral Men, therefore there is one 
 only true God, and there is no other God 
 befides him. 
 
 The fecond Attribute which belongs to 
 Cod as he is (imply a Being, is Spirituali- 
 ty 5 for God is a Spirit, i. e. a, moft pure 
 and immaterial Being, devoid of all bulk, 
 whofe moft elfential Aft is Cogitation ^ 
 and he is not only incorporeal , but the 
 moft pure and (imple of all Spirits. 
 
 The third Attribute of this fort belong- 
 ing to God, is Eternity, which is nothing 
 elft but a Duration that has neither be- 
 ginning nor end. But when we fay that 
 God is eternal, both a parte a»te, and a 
 parte poft^ we include under this Notion 
 his Immutability, and affirm , that .God 
 
 is 
 
the Author s Converjion, ^p 
 
 is free from all variation and change. 
 
 The fourth Attribute of God is his Im- 
 menfity, whereby he filleth all places : 
 And therefore when we fay that God is 
 immenfe, we affirm that no place can con- 
 tain him, and that he is every-where pre- 
 fent in all imaginable fpaces. And fo much 
 may fuffice for the Explication of the firfl: 
 fort of Attributes. 
 
 The fecond fort of Attributes are fuch as 
 belong to him as he is a living Being : And 
 in fpeaking to them, we are firfl: to confi- 
 der his Life, as being the Foundation of 
 all this kind of Attributes and their Ope- 
 rations, without which he could neither 
 exift, nor ad: as an intelligent Being, nor 
 be capable of Happinefs, which is contrary 
 to the Idea we have already fram'd of 
 God. 
 
 The fecond Attribute of this fort is Un- 
 derftanding, which may be difl:inguiQi'd 
 into Knowledge and Wifdom. The Ob- 
 jed of the Divine Knowledge is every thing 
 that is knowable, all things that are, have 
 been, or (hall be, all things that are poffi- 
 ble and impoflible. When therefore we 
 fay that God is Omnifcient, we affirm that 
 God does, i. Know himfelf, and all his 
 own infinite Perfeftions. 2. That he knows 
 all things that are in himfelf, or from him- 
 felf, or without himfelf 5 within himfelf, 
 
 as 
 
6o The Grounds of 
 
 as his Decrees 3 from himfelf, as his ex- 
 ternal Adions of Creation, Prefervation, 
 &c, without himfelf, as the Sins of Men, 
 
 The Wifdom of God is that Perfeftion 
 in God, whereby he foreknows and di- 
 reds the means which he thinks fit for at- 
 taining a certain End, which is either Tub- 
 ordinate, as the Redemption of Mankind, 
 which he accomplifh'd by the Incarnation 
 of his only Son, or ultimate, which is the 
 demonftration of his own Glory, to which 
 all other things are made fubfervient. 
 
 The third Attribute is the Divine Will, 
 which may be either confider'd as the Fa- 
 culty, or the Ad ofwilling fuch and fuch 
 things to be done, for wife, jull, and good 
 Ends : Such are all the Decrees of God 
 whereby he refolves within himfelf to ac- 
 complifh certain Ends, by fuch means as 
 conduce moft to his own Glory, And 
 thefe Decrees are either abfolute, as thofe 
 of the Creation, and fending his own Son 
 into the World 5 or conditional, as the 
 Decrees of faving Mankind, upon the Con- 
 ditions of Faith and Repentance. 
 
 In the Divine Will we may coniidcr two 
 kinds of Attributes , whereof the firfi: is 
 conceiv'd after the manner of the AfFc- 
 dions we feel in our feives 3 the fecond is 
 conceiv'd after the manner of the Moral 
 
 Vertues, 
 
the Authors Coti'verfion. 6i 
 
 Vertues, which in us do govern the Affe- 
 dions. 
 
 Love in God is an AfFeftion whereby he 
 delights in that which is good, and in 
 communicating himfelf unto it, whence 
 arifes Goodnels. This Love includes in it 
 felf, Grace, Mercy, &c. 
 
 Hatred is that Affedion which is oppo- 
 lite to Love, whereby God abhors every 
 thing that is evil. 
 
 Anger hath great affinity with Hatred, 
 and in us it is an AfFeftion whereby we 
 keep oflF any thing that is evil from our 
 felves , but in God it (ignifies his purpofe 
 of punifhing Evil-doers. 
 
 The Juftice of God does perfeftly agree 
 with his Holinefs, and is that Perfedion 
 whereby he always wills and does that 
 which is good, holy, juft, and right, and 
 this is caird Univerfal JulHce 5 but his 
 particular Juftice is that which diftributes 
 to every one what is due, or that whereby 
 he rewards the Good, and punilhes the E- 
 vil, and fo it refpeds Man as fubjedtothe 
 Lavv of Nature. 
 
 This Juftice is temper'd v/ith Mildnefs 
 and Long-fuffcring, which are thofe Per- 
 fedions in God that rcftrain his Anger 
 againft Sinners without a great caufc. 
 
 The Omnipotence of Cod is that Per- 
 fcdion whereby he can do all things that 
 
 do 
 
62 The Grounds of 
 
 do not imply a contradiction, and is fuch 
 a Power as nothing can refill:. The Glory 
 of God is the Excellency of the Divine 
 Nature, whereby he infinitely exceeds all 
 the Creatures. The Happinefs of God is 
 the refult of all the Divine Perfections, 
 in which he cannot but take great compla- 
 cency, and fo they make him infinitely 
 happy by the contemplation of them. 
 
 From whathasbeen laid, we mayinfpr. 
 That fince God is a moft fimple Being, and 
 his Attributes are not really diftinguilh'd 
 from one another, his Actions do not pro- 
 ceed from one attribute alone , but from 
 an harmonious concurrence of all his Attri- 
 butes together. 
 
 3 E C T. 
 
the Authors Coiwerfton. C^ 
 
 SECT. IV. 
 
 Of God's End in Creating the World. 
 
 HAving thus eftablifti'd the Exiftence 
 of a God, and prov'd him to be 
 the Creator and Governor of all things, 
 fo. far as was neceffary in a matter fo clear 
 and evident in it felf, I proceed now to 
 confider the End which God might pro- 
 pofe to himfelf in creating the World, 
 which muft be fuch as is Cutable to his own 
 infinite Perfedtions : And feeing the Glory 
 of God is the rcfult of his moll excellent 
 Nature, we cannot imagine, that he did 
 propofe to himfelf any other End in all 
 his Works, befides his own Glory. And 
 this feems to me as clear as the Sun at 
 Noon-day. But if all the Creatures were 
 made for the Glory of God, then 'ris cer- 
 tain that every one of them is bound to 
 glorifie God in that Station wherein it was 
 created , and fo we fay, that the Heavens 
 declare theGlory of God, becaufe by them 
 we come to the knowledge of God : But 
 Man being the mod perfeft of all the vifi- 
 blc Creatures, and endow'd with the mod 
 excellent Faculties, ought fo much the 
 more to (hew forth ih^ Glory of God 
 
 above 
 
64 Ti^ Cronnds of 
 
 above all the other Creatures, by how 
 much he is more capable and adapted by 
 Nature to that end. And indeed the in- 
 animate Creatures can only (ilently com- 
 mend their Maker, but it is the Duty of 
 Man to make their Praifes vocal, and to 
 declare the infinite Power, Wifdom, and 
 Goodnefs of God, which plainly appear 
 in the Works of the Creation. And this 
 is the Great End for which his Faculties 
 were given him by God 5 for therefore has 
 he Eyes to fee, and an Underftanding to 
 perceive and apprehend the wonderful 
 Works 3 therefore has he a Tongue given 
 him to publifh the Praife that's due to 
 his moft excellent and bountiful Creator. 
 Whether therefore we confider the End for 
 which Man was created, or the many and 
 great Benefits he has received from God, as 
 the creating him of fuch an excellent Na- 
 ture, his Prefcrvation, &c. he cannot but 
 be fenfible that he is ftridly oblig'd to 
 worQiip and ferve him in feme way or 
 other : For all Men will own, that we 
 ought not only to remember our Benefa- 
 dors; but to return them hearty Thanks 
 fuitable to the greatnefs of the Benefits we 
 have receivM. 
 
 SECT, 
 
the Authors Cojrverfion, 6^ 
 
 SECT. V. 
 
 Of the Necejjity of a Di'vine Ke'v elation,, 
 
 AND, I. Since the Divine Favours 
 are fo great and fo valuable, 'tis cer- 
 tain that no Man can render him any Wor- 
 fhip and Service that is equivalent to them* 
 2. Since God is a moft perfed and fimple 
 Being, he will be vi^orfliipp'd in a perfedfc 
 and fimple manner 3 but 'tis impoffible 
 that Mankind {hould now in its prefent 
 State ol Corruption, unanimoufly agree in 
 the true Way of worihipping God, if it 
 were left to their Invention \ for befides 
 that the Reafon of Men is infinitely va- 
 rious, according to their different Tempers, 
 Capacities, Prejudices of Education, &ci 
 Human Nature is fo much corrupted, and 
 does daily fo far degenerate more and 
 more, as we find by fad Experience, that 
 they can neither difcern the right manner 
 of wof (hipping God, nor perform hirii 
 pure and acceptable Service. 
 
 Befides, fuppofing that Mankind could 
 agree in a certain Form of Divine Service, 
 and preferve it found and entire, yet ftill 
 this Doubt would always remain in their 
 Minds, Whether fuch a Wor(hip were ac- 
 
 F ceptabk 
 
66 The Groutids of 
 
 ceptable to God or no } For whether we 
 oft'er to him Gilts or Sacrifices, they all 
 belong to him as Lord of the whole Crea- 
 tion 5 nay, if we (hould facrifice to him 
 our Soul and Body, we give him nothing 
 but what we have receiv'd of his free 
 Bounty ^ and therefore we can never be 
 certain that we are acceptable to him by 
 any thing we can do, or offering we can 
 make. And this is what Socrates faid of 
 old, a little before his Death : / have la- 
 hour' d all wy Utfe-time. and dove what I 
 could to render my felf acceptable to God^ 
 and yet I Jiill doubt ivhether I have pleas d 
 him : As liegis relates in his D/fcourfe of 
 Philofophy. From whence we may con- 
 clude, that Mankind by Nature is fo much 
 miftaken in their "Notions of God, and has 
 fo far err'd from the right wayofworfhip- 
 ping him, being wholly addicted to fenfi- 
 ble Things and PIcafures, that a Revela- 
 tion from God was abfoiutely neceflary to 
 teach him the true Knowledge of God and 
 of his Will, particularly as to the man- 
 ner of performing him acceptable Service 3 
 and therefore our infinitely-good and mer- 
 ciful God, taking pity of the natural Blind- 
 nefs of Mankind, was pleafed of his infi- 
 nite Goodnefs to reveal his Will to them, 
 and the particular manner wherein he will 
 be worftiipt. And this Revelation being 
 
 once 
 
the Author s Con'verjiojt, 6y 
 
 once made, all Men to whom it is fuffi- 
 ciently propos'd, are bound, as they hope 
 for Salvation , and would avoid eternal 
 Torment, to keep the Commands of God, 
 and obferve that Form of Divine Worlliip 
 which he himfelf has prefcrib'd ; Which 
 Obfervation of Divine WcrQiip is that 
 which is commonly call'd Religion. 
 
 But before we proceed to treat of Re- 
 ligion, it may be necefl'ary to obferve, that 
 becaufe Men are ftiflf-necked, and flovv to 
 believe Divine Truth, therefore left any 
 (hould call in queftion the Revelation that 
 comes from God, and take him foranlm- 
 poftorwho deliver'd it, 'twas neceflary that 
 it (hould be confirm'd by certain Evidence, 
 the better to perfuade Men to believe that 
 it came from God 5 and fo we find that 
 the Chriflian Religion was confirm'd by 
 Miracles^ and fupernatural Signs at the time 
 of its firft publication : And becaufe cun- 
 ning and ingenious Men may do many 
 things by their extraordinary Art and Skill, 
 which may feem to us miraculous when 
 they really are not, wefliall hereafter Qiew 
 how any Man may difcern between a true 
 Miracle, and that which is falfly pretended 
 to be one. This being premis'd, I fliall 
 now fubjoyn, 
 
 F 2 SECT, 
 
68 The C rounds of 
 
 SECT. VI. 
 
 Of Religion in generaL 
 
 Qlnce God is a moll: perfeft Being, 'tis 
 t^ certain that he cannot contradift him- 
 felf, and eftablifh two contrary Religions, 
 having different and inconfiftent Objedsof 
 WorQiip 5 and therefore when we fee fo 
 many different Religions in the World , 
 every one of which is contrary to ano- 
 ther , and condemns another , we muft 
 conclude that only one of thefe Religions 
 is true, and of Divine Authority, and that 
 rlie reft are Human Inventions, Frauds, and 
 Forgeries : It concerns us therefore to en- 
 quire after the Means whereby we may di- 
 itinguiQ). the true Religion from thofe that 
 are falfe. 
 
 Thefe Means may be confider'd two 
 ways, either with refpe^t to the Evidence, 
 or to the Object. We have already obferv'd, 
 that the great Evidence of the true Reli- 
 gion, is the Miracles that are wrought for 
 the confirmation of it ^ but that we may 
 be able to difcern true [vliracles from thofc 
 that are counterfeit. I (hall lay down the 
 rhree chief Conditions which are requifite 
 in a true Miracle. The firft is, That he 
 
 who 
 
the Author s Corwerfion. 6<^ 
 
 who works a Miracle, (liould know before- 
 hand that he is to work it, and have a 
 mind to do it. The fecond is. That it be 
 certainly known that the Miracle, or Sign, 
 was wrought, and that the Etlcd of it be 
 obvious to our Scnfcs. The third, That 
 the Thing done be fuch as tranfcends all 
 the Power of natural Caufes 5 which may 
 be done two ways : The firft is, when it fo 
 far tranfcends all the Powers of Nature, 
 that it appears plainly inipofllble to be 
 wrouglit by them, as the railing of the 
 Dead to Life again. The fecond is, when, 
 the thing done is fuch as does not exceed 
 the force of natural Caufes, but the man- 
 ner of doing it is plaiiily fupernatural, as 
 the curing of Difeafes by a Word-fpeaking, 
 without applying any l^emedy. 
 
 As to the Objeft of true Religion, it 
 ought to refpcd the Glory of God, the 
 Publick Good, and the Private Good of 
 every particular Man. And thcfe are the 
 Means which I think fufticient for difcern- 
 m'g a true Religion from that which is 
 falfe. For, i. As to Miracles, 'tis certain, 
 that God will not exert liis Almighty 
 Power to confirm a Lye, and juttifie an Im- 
 poftor. 2. As to the Oh'yidi of Religion, 
 'tis likevvife certain, that every falfe Reli- 
 gion which is invented by a Deceiver, is 
 attended with feme abfurdity in its Do- 
 
 F 3 dtnne 
 
70 The Grounds of 
 
 ftrine or Precepts, and contains in it fome- 
 thing either contrary to the Divine Na- 
 ture, or the Good and Welfare of Man- 
 kind. If therefore we can difcover fuch a 
 Religion as has the above-mention'd Evi- 
 dence and Objed, we may fafely conclude 
 that it is revealed by God 3 but if it be de- 
 fective in either of thefe two, we muft be- 
 lieve that it is falfe, and ought to be reject- 
 ed by all. 
 
 SECT. VII. 
 
 Of the Chrijiiati Religion in generaly 
 and particularly of the Miracles 
 wrought in Confirmation of it, 
 
 IT would be an endlefs as well as ufelefs 
 Work, to run over all the feveral Rellr 
 gions that are in the World, for choofing 
 one from among them which is eftablifh'd 
 upon good Principles and fure Founda- 
 tions f and therefore I fliall fingle out the 
 Chriftian Religion as that which Teems to 
 me, at the firft propofal, to be more excel- 
 lent than the reft, and endeavour to prove. 
 That it is founded upon the cleared and^ 
 ftfongeft Evidence, tl^at any rational Man" 
 
 . can 
 
the Authors Cower jioji. 71 
 
 can defire in matters of that nature. And 
 this I hope will give full Satisfadion to the 
 Reader of the following Difcourfe, if he 
 be a Chrilf ian 5 and I defire him to judge 
 for himfelf in this Cafe, by comparing 
 his own Religion with all the other Re- 
 ligions profefs'd in the World, and he will 
 undoubtedly find it to excel all the reft, 
 for the reafonablenefs and certainty of its 
 Doctrines, and the holinefs and goodncfs 
 of its Laws. But if the Reader be a Jev7, 
 a Turk, or Heathen, I hope he will take 
 the pains to compare his own Religion 
 impartially with theChriftian, and I doubt 
 not he will quickly perceive on which fide 
 the advantage lies, as to the evidence of 
 Principles, and goodnefs of Precepts. For 
 I. The Miracles of Chrift were infinitely 
 more numerous and greater than thofe of 
 Mofes 5 and Mahomet never pretended to 
 work any Miracles for Confirmation of his 
 Religion, but us'd the Sword only for its 
 propagation : And as to the Pagans, the 
 ftrange Feats which they pretend to, are 
 either ridiculous and incredible, or the 
 Tricks and Forgeries of their Priefts, which 
 cannot endure a fair Trial, as will appear 
 more fully hereafter. At prefent I (hall 
 apply my felf to the Confideration of 
 Chrift's Miracles, and fliewthat they have 
 all the Charaderifticks of true Miracles, 
 
 F 4 and 
 
y:? T^he Grounds of 
 
 and that they were undoubtedly wrought 
 by him for the Confirmation of his Re- 
 ligion, when it was firft dehvered ii\ 
 Judaea. 
 
 And, I. The Miracles of Chrift have 
 all the three Conditions afore-mentiond 
 which are requifite in true Miracles : For, ^ 
 I. Chrift knew before-hand that he was 
 to do his Miracles, and freely chofe to worl^ 
 them in fome places, and not in others, as 
 appears from the Hiftory of his Life, re- 
 corded by the Evangelifts. 2. He did not 
 work his Miracles in fecret places, or in a 
 corner, but publickly and openly, in the 
 Face of the Sun, before great Multitudes 
 pf People, of all forts, not only Friends 
 but Enemies, and the wonderful Effects 
 pf them were apparent totheSenfes of all 
 that were prefent : And therefore that 
 fuch Miracles were wrought by him, is 
 ownd not only by Chriftians, but even 
 by the Jews in their Talmud, by Mahomet 
 in his Alcoran, and by many Pagan Au- 
 thors, whofe Names and Teftimonies (hall 
 be hereafter mentioned. And Laftly, The 
 Miracles of Chrili were fuch as tranfcend- 
 ed all the Powers of natural Caufes 5 as to 
 raife the Dead to Life again, to give Sight 
 to the Blind, Hearing to the Deaf, Health 
 to the Sick, without theufeof any Medi- 
 fines, or natural Means, that are proper 
 
the Author s Con<verjmj. 7 5 
 
 to cure thofe People 5 all which Efied:s 
 therefore muft needs proceed from a fuper- 
 iiatural Power, and can be afcrib'd to God 
 only. 
 
 Tho* what has been faid may be thought 
 fufficient, yet to convince all Men more 
 fully of the fupernatural force and energy 
 that was confpicuous in ChriiVs Miracles, I 
 (hall add the following Confiderations : 
 I. That they were in a manner infinite for 
 number, fo that they cannot be particu- 
 larly reckoned up 5 for he went thro' all 
 the Cities and Villages of Jnci^a^ curing 
 all Difeafes, and heal'd all that were pof- 
 fefs'd of the Devil : And the Writers of 
 his Life declare, that he wrought many 
 other Miracles befides thofe which are 
 mention d in their Hiftory. 2. That they 
 extended univerfally to all forts of Crea- 
 tures, over which he (hew'd an abfolute 
 Dominion, by the miraculous Effeds he 
 produc'd 5 as over Devils, by driving them 
 out of Men that were poffefs'd with them* 
 over the Winds and Seas, by allaying the 
 Storm and Tempeftat his Command 5 over- 
 the Fifties and Loaves, by multiplying a 
 few of them to fuch a prodigious quantity 
 as w^as fufficient to feed Five thoufand 5 
 over the Swine, by fufFering the Devils to 
 enter into them, and drive them head-long 
 ^nto the Sea ^ over the Fig-Tree, by blaft- 
 
 ing 
 
74 7^^ Grounds of 
 
 ing it with his Word ^ over the Water, by- 
 changing it into Wine 5 over all forts of 
 Difeafes, by healing of them ^ and laftly, 
 over Death it felf, by railing the Dead to 
 Life again. 5. The Miracles of Chrifl: pro- 
 duc'd fuch EfFeds as were not tranfienc but 
 permanent : For the Dead being rais'd to 
 Life, continu'd to live 5 the Blind having 
 receiv'd their Sight, continu d to fee 5 the 
 Lepers being cleans'd, continu'd clean : 
 And all thefe things were done in the pre- 
 fence of many Beholders, who faw and 
 obferv'd the wonderful change that was 
 wrought. 4. All the Miracles of Chrift 
 but two, were Miracles of great Mercy 
 and Coodnefs as well as Power 5 as the 
 healing of Difeafes, the raifing the Dead 
 to Life again, &c, I fay, except two, which 
 were his fending the Devils into the Herd 
 of Swine, and the curfing of the Fig-Tree : 
 And thefe ferv'd to (liew his abfolute Do- 
 minion over Plants and Animals. 5. All 
 the Miracles of Chrift, even thofe that re- 
 quire the greateft Power and Energy, were 
 wrought by a Word-fpeaking. After La- 
 zarus had lain three Days in the Grave, 
 he did but fay to him, Come forth -^ and 
 immediately he arofe, with all his Crave- 
 Cloaths upon him : He did but take the 
 Ruler's Daughter by the Hand, and fay 
 unto her, Maidj arijfe 5 and prefcntly hej" 
 
 Spirit 
 
the Author s Conifer (ion. 7 5 
 
 Spirit came again, and ftie arofe ftraight- 
 way. He had fuch a divine commanding 
 Power over all natural Caufes, that he 
 cur'd the mod defperate Difeafes, even at 
 a diftance, by fpeaking a few Words : 
 Thus he cur'd the Noble-man's Son, when 
 he was at the point of Death, by laying, 
 Thy Soft liveth ^ and the Centurion's Ser- 
 vant, by faying, As thou hafl believd, fo 
 be it done unto thee : Nay, the difeafed 
 Woman that follow'd him in a Croud was 
 cur'd by touching the Hem of his Garment, 
 becaufe (lie believ'd, when he perceiv'd 
 that Vertue was gone out of him. All 
 thefe Miracles he wrought without ufing 
 means 5 and when he applied fome means, 
 they were fuch as were naturally unfit to 
 produce the EfFeft intended ; As when he 
 cur'd the Man born blind, by fpitting on 
 the Ground, and making Clay of his Spit- 
 tle, and anointing his Eyes with it, fend- 
 ing him to the Pool of Siloam ^ and the 
 performing this Cure by fuch unfit means, 
 was no lefs an Argument of his Divine 
 Power in working the Miracle, than if he 
 had us'd no means at all. 6. Chrift had 
 not only this Power in himfelf of working 
 Miracles, but he difpos'd of that Power to 
 his Apoftles, who wrought many Signs 
 and Wonders in his Name : So St. Peter 
 cur'd the lame Man, by commanding hiqi 
 
 in 
 
76 The Grounds of 
 
 in the Name of Jefus to rife up and walk 5 
 a Miracle that was notorioiiily known to 
 all that dwelt at Jerufdem^ and which the 
 Rulers of the Jews could not deny, tho* 
 they were their malicious Enemies. Nay, 
 the Dead were raifed by them, Tabitha by 
 St. Peter^ and Eutj/chtts by St. Paul 5 and 
 Handkerchiefs and Napkins obtain d the 
 Virtue of doing mighty Cures , by being 
 fent from the Apoftles Hands 5 and St. Pe- 
 ters Shadow heard all that were afflicted 
 with evil Spirits throughout all Jerufalem^ 
 and all the Cities round about it, as we 
 read in the ACh of the Ap^flles. This was 
 a wonderful demonftration of the Divine 
 Power in Chrift, that he could communi- 
 cate the Gift of Miracles to his Difciples 5 
 as it was of his Divine Prefcicnce, that he 
 foretold a thing fo ftrange, which requir'd 
 an Almighty Power to accomplilh, by afTu- 
 ring thofe that believed in him, that they 
 fhould out-do the many Miracles he him- 
 felf had wrought^ both which were his 
 peculiar Prerogatives, whereby he excell'd 
 the fird: Founders of all the other pretend^ 
 ed Religions in the World, who never 
 pretended to the Power of bellowing the 
 Gift of Miracles upon their Difciples, or 
 to foretel the working of them. 7. The 
 Apoftles, after they received their Commif- 
 Hon fron;i Chrift to preach the Gofpcl to 
 
the Author s Coti'verjion, 77 
 
 all Nations, wrought Miracles not only in 
 Jernfalem and the Land of Jfidd;ay but in 
 Samaria^ Phemce^ Cyprus^ Antioch, EphefuSy 
 and many other Cities and Countries thro' 
 which the Apoftles travell'd for planting 
 the Chriftian Faith, in all which places 
 God confirm'd the Word of his Grace, by 
 doing Signs and Wonders by the Apoftles 
 Hands, as we read in the A&s of the Apo- 
 flles 5 and St. Paul afTures us, that from 
 Jerufalcm round about unto Illyrkum, the 
 Gofpel had been preach'd by him with 
 mighty Signs and Wonders : Nay, fo uni- 
 verfally fpread was the Fame of the Apo- 
 ftles Doftrineand Miracles,that their Sound 
 went into all the Earth, and their Words 
 unto the Ends of the World 5 for not only 
 the Jews but Gentiles, the Romans^ Co- 
 rinthiatjs^ and fome of all the raoft famous 
 Countries then known, were converted to 
 the Chriftian Faith, by the Preaching and 
 Miracles of the Apoftles, who could all te- 
 ftifie, that they faw fuch mighty Works 
 done by them,as convinc'd them that their 
 Doftrine was from God : So that this Evi- 
 dence was not only publickly but univer- 
 fally known. 8. This Gift of Miracles 
 was not confin'd to the Days of the Apo- 
 ftles, but was continued in the Chriftian 
 Church for the firft three Centuries, as ap- 
 pears from the Writings of Innmts^ Ori- 
 
78 The Gronnds of 
 
 gen^ TertHllian, and other Primitive Chri- 
 ftians, who relate innumerable Inftances of 
 this miraculous Power in the fecond and 
 third Ages ot the Church, and appeal for 
 the Truth of their Relations to the Hea- 
 thens who liv'd in thofe Times : And of 
 its continuance in the fourth Century, Eh- 
 febiitSj (jril^ and Auftin^ are fufHcient Wit- 
 nelles 5 all which are cited in feveral late 
 Writers, to whom I refer the Reader. 
 And fome of the Miracles wrought in thefe 
 Ages, are not only teftiiied by Chriftians, 
 ^ but alfoby Heathens ^ for Marcus Aitrelius 
 himfelf teftiiied publickly in his Letters to 
 the Senate, the Miracle tnat was wrought 
 at his Battle with the Marcomafz^ij when 
 the Chriftian Soldiers obtain'd by their 
 Prayers, a refre(bing Shower to the Roman 
 Armydiftrefs'd for want of Water 5 while 
 at the fame time the Forces of the Barba- 
 rians were overwhelmed with Hail and 
 Thunder. It appears to be a thing fo 
 commonly known, that it is mentioned by 
 the Poet Claudian, in 6. Cof/f, Hof/, 
 
 — '—Chaldsk mago feu carmhia ritit 
 Armiivcre Deos, feu quod reor omnc To- 
 
 Obfcqii'ium Marci mores potuere mereri. 
 
 And 
 
the Authors Con'verfion, y^ 
 
 And the Prodigy by which Thcodojius 
 crulh'd the Rebellion of Engemuf, and Ar- 
 hegajies is alfo mentioned by the fame Poet, 
 in thefe words : 
 
 mmium diUBe Deo, cuifiwdit ab antris 
 lEobis armatas hyemes^ ^ militat <ether^ 
 Et conjtirati vcnhtnt in clajjica venti. 
 
 Claud, de 3. Conf. Hon. 
 
 Vorphyrieconic^QSj that wonderful Cures 
 were done at the Tombs of Chriftian Mar- 
 tyrs, Hier, adv. Vigilant. c, 4. And that the 
 Heathen Gods could give no help to Men, 
 after that Jefus began to be worfhippd, 
 Enfcb. lib. 5. pr£p. Evang. And Apollo de- 
 clar'd from the Oracle, That certain jufl: 
 Men, viz. the Chriftians , hinder'd him 
 to foretel the Truth, Ei/feb. de Fit. Con- 
 Pant, and the Oracle at Delphos con- 
 ic fs'd, That he could give no Refponfes , 
 becaufe Babjlas , the Martyr's Bones, 
 were buried near him , as is related by 
 Chrjfojl. Or at. 2. in Baby I am. In fine, it 
 was a thing fo commonly known and ta- 
 ken Notice of in the firil Ages of Chri- 
 ftianity, that the Heathen Oracles were 
 ftruck dumb 5 that Pint an h wrote a Book 
 concerning the Reafon why the Oracles 
 had ceas'd. And hence it appears, that 
 this Power of working Miracles was con- 
 tinu d in the Chriftiau'Church for the firfl: 
 
 four 
 
8o The G rounds of 
 
 four Centuries ^ which adds great ftrength 
 and force to the Evidence, as being attelted 
 by fuch a vaft Cloud of Witnelles as liv'd 
 in that large compafs of time. 
 
 To conclude, I muft defire the Pveader to 
 take Notice, that the force of this Argu- 
 ment confifts chiefly in thefe three things : 
 
 1. That if fuch Works were really per- 
 formed, as is pretended, they were true 
 and proper Miracles, fuch as could only be 
 done by the Almighty Power of God. 
 
 2. That we have fufficient AlTurance that 
 thefe Miracles were wrought by Chrift and 
 his Apoftles, and the other Difciples, to 
 whom they are afcrib'd by thofe that re- 
 late them. 3. That thefe mighty Works 
 were done in Confirmation of the Chriftian 
 Religion. 
 
 I. That the wonderful Works pretended 
 to be done by Chnft and his Apollles were 
 true and real Miracles, fuch as could only 
 be wrought by an Almighty Power, will 
 appear, by confidering, i. That they could 
 not be performed by the mod improved 
 Arts and Skill of Men, or by any juggling 
 Tricks and Frauds. To cure all Difeafes, 
 and raife the Dead to Life again, by a 
 Word-fpeaking, are too great and mighty 
 Works for Human Power and Skill in the 
 higheft improvement 5 they cannot cure 
 Difeafes without the application of fome 
 
 proper 
 
the Author s Con'verfion. 8i 
 
 proper Medicines, they cannot command a 
 deadCarcaCe to rile out of the Grave, and 
 reftore the Litje and Soul to it again, after 
 it has been dead three Days. Thefe things 
 appear fo plainly impoffible to the natural 
 Powers of Mankind, tliat as it were ridi- 
 culous for any Man to ailert the contrary, 
 fo it were needlefs to confute them. But 
 neither can they be done by the Tricks of 
 Jugglers and Conjurers , who cheat and 
 gull the People with the counterfeit ap'- 
 pearance of wonderful Feats, which they 
 perform by unheeded Caufes, and fecret 
 Ways of ad-ing ^ for there could be no 
 Trick us*d in mod of thofe Miracles which 
 were wrought ^ as in raifing Lazarm 
 from the Dead, after he had lain three 
 Days in the Grave, before many Specta- 
 tors who knew that he was dead, and that 
 the fame Lazarus was now rais'd again j 
 and it is altogether incredible, that a 
 Cheat of this nature (hould be carried on 
 thro' fo many inlhnces, for fo long a time, 
 and that none of the great Numbers that 
 were conccrn'd in the Contrivance, nor of 
 the Spectators, many of whom were Jews 
 and Heathens, (hoiild difcover the Cheat, 
 efpecially confidering that the Contrivers 
 could ferve no worldly End by impoling 
 upon the World 5 but on the contrary 
 they met with Bonds and Death for this 
 
 G pre- 
 
8 2 The Gr OH fids of 
 
 pretended Trick 5 and many of the Speda- 
 tors being learned and ingenious Men, of 
 a contrary Religion, were fufficiencly able 
 and ftrongly inclin'd to have difcover*d 
 the Cheat, if there had been any, which 
 yet was never done 5 and therefore we may 
 certainly conclude, that the pretended Mi- 
 racles were not wrought by juggling 
 Tricks. 
 
 2. Seeing thefe wonderful Works could 
 not be done by the Power or Artifice of 
 Men, they muft be wrought either by the 
 Power of created Spirits, or the Almighty 
 Power of God : But that they were not 
 wrought by the Power of any created Spi- 
 rits, will appear by confidering, that they 
 muft either be done by good Angels, or 
 evil Spirits : As to good Angels, befides 
 that many of the Works aforc-mention d 
 appear to be above the Power of any Crea- 
 ture, as we fhall (hew prefently, I fhall only 
 obferve , that if they had been done by 
 good Angels, this would be a demonftra- 
 tion of the truth of Chrift's Revelation, 
 no lefs than if they were wrought by a 
 Power inherent in himfclf ^ for the good 
 Angels are the Minifters of the heavenly 
 Kingdom, and are fuppos'd always to do 
 the Will of God, and defign the Welfare of 
 Mankind. And it is utterly inconliftent 
 with all the Notions we have of them, 
 
 that 
 
the Authors Coti'verfion, 8:^ 
 
 that they ftiould contribute fuch a mighty 
 affiftance to delude the World with a falfe 
 Do^rine 5 and to perfuade fo many Thou- 
 fands of its Preachers and Profeflbrs to 
 endure the greateft Miferies, and moft 
 painful Deaths in the World, without any 
 hopes of a future Reward in another Life 
 for their prefcnt Sufferings : fuch a wic- 
 ked Impoflure is agreeable only to the 
 Falfhood and Malice of evil Spirits 5 and 
 this indeed is the laft Refuge and Strong- 
 hold of Infidels, who denying the Truth 
 of Chrift's Revelation, afcribe his wonder- 
 ful Works to the Power of wicked Spirits, 
 with whom, they fay, he was confederate* 
 So did the Jews in his own time 5 for 
 when the Pharifees heard of his healing 
 one blind and dumb, who was polTefs'd 
 with a Devil, they faid. This Fellow docs 
 not caji out Devils^ bnt by Beelzebub the 
 Priffce of Devils, M^t. 12. 24. i. c. He does 
 it by a Contcderacy with evil Spirits. A- 
 gainft which pretence Chrifthimfelf argues 
 very ftrongly in the following Verfes, Eve- 
 ry Kingdom divided agai^ifl it Jdf k brojfght 
 to defolution.^ A>id if Siitan caft out Sa- 
 tan, he is divided againji hiwfelf, how JJjall 
 then his Kingdom Jl,ind s-' The meaning of 
 which Argument is this, Thathev/hoop- 
 pofes Devils and unclean Spirits, and drives 
 them by force from the quiet poiTeflion 
 G 2 they 
 
84 The GroHuds of 
 
 they have enjoy 'd of Mens Bodies, cannot 
 be fuppos'd to aft by Collufion and Con- 
 federacy with them, but mud be an Ene- 
 my to them, and their Defigns ^ for the 
 Devil cannot be thought to joyn with 
 another to difgrace himfclf, to defeat his 
 own Defigns, and ruin his Kingdom : but 
 this appear'd plainly to be the Defign of 
 Chrift, who went about doing good^ and 
 healing all that were opprefs'd of the Devil : 
 For he being a malicious Spirit, who de- 
 lights in the Mifcryand Ruin of Mankind, 
 exercis'd a Dominion over the Bodies he 
 poUefs'd, infliftingupon them fcveral Di- 
 leafes, and depriving them of the ufe of 
 their Senfes, that he might keep them in 
 fubjedion to him, and maintain his King- 
 dom in the World : But, i. Chrift by dif- 
 pollefling the Devils of Mens Bodks, and 
 healing the Difeafcs they had intiided, de- 
 flroy'd their Dominion,and ruin'd their De- 
 figns of Mifchief againft Mankind, which 
 cannot be fuppos'd to be done by the De- 
 vil's Concurrence, but muft be the Work 
 of one that is an Enemy to him. 2. Our 
 Saviour argues, that it muft not only be 
 the Force of an Enemy, but a Force fupe- 
 riour to the Power of the Devil, v. 29. of 
 the feid twelfth Chapter of Matthew, How 
 C:ifr O'le enter into ajlrong Main's Houfe, and 
 fpo'd his Goods J except hejirji bind theftrong • 
 
 Man, 
 
the Author s Conquer fion. ^5 
 
 Mar?^ and then he will fpoil his Honfc^ i. e. 
 the Devil having a quiet polieirioiiot Mens 
 Bodies, will hold it until he is torcd to 
 quit it 5 and he cannot be forc'd to leave 
 it, but by a Power fuperiour to his own, 
 which can conquer and overcome \\\m. 3. 1 
 may add, that the Miracles of Chrift were 
 for the moft part Miracles of Mercy and 
 Goodnefs to Mankind, whereby he icd the 
 hungry, cur'd the (ick, and rais'd the dead 
 to life 5 and fo they were diredly contrary 
 to the Temper and Dcligns of the Devil, 
 who feeks by all means the Mi (cry and 
 Deftruftion of Mankind 5 as appears plain- 
 ly in thofe Idolatrous Countries, where he 
 requires the facrihcing of many thoufand 
 Children every Year to latiate his Cruelty, 
 and therefore he cannot be fupposM to 
 contribute to the good and merciful De- 
 fign of Chrift's Viiracles, which was fo 
 contrary to his malicious and cruel Tem- 
 per. 4. The Miracles of Chrift were 
 wrought to confirm liis Doftrine, which 
 tended directly to the overthrow of the 
 Devil's Kingdom : For the Son of God rvas 
 munifejied to dejiroythe \Vorl{f of the Devil : 
 Which he did effedually by turning Men 
 from all their Idolatrous Pradiccs, to wor- 
 ftiip the only true and living God, and from 
 all thofe unclean Lufts which reign'd with- 
 out controul among the Gentiles, to a Life 
 
 G 3 of 
 
8^ The Grounds of 
 
 of the greateft Purity and Holinefs : For 
 the great Defign of the Devil was to with- 
 draw Mens Hearts from the true God, and 
 their dependence upon him, to put their 
 truft in Idols, and to draw to himfelf, and 
 fuch-like wicked Spirits, all that Worftiip 
 and Adoration which is the peculiar Glory 
 of God, whereby he gain'd an abfolute 
 Dominion over the Souls of Men, making 
 them do that Homage to himfelf, which 
 was only due to their Natural Lord and 
 Maker, as he did over their Bodies, by 
 alluring them to thofe vile Lufts, which 
 eftrange their Minds from God, and make 
 them fit Receptacles for unclean Spirits. 
 And in thefe two things the Kingdom of 
 the Devil did cljicfly confift : But by the 
 preaching of the Dodrine of Chrift, this 
 Kingdom of Darknefs was fub verted, his 
 Altars v/ere deferted, his Temples demo- 
 lifh'd, and all Men were taught every- 
 where to worftiip the true God, in Spirit 
 and in Truth, and to abhor thofe obfcene 
 Rites which Ibme of the Gentiles made a 
 part of their Religion, Seeing therefore 
 that by the Doctrine of Chrift Men were 
 turned from Darknefs to Light, and from 
 the Power of Satan to Cod, thofe won- 
 derful Works could not be wrought by the 
 Power of evil Spirits, which confirmed 
 iacb a Dodtrine as was diredly contrary 
 
 to 
 
the Author s Con'vcrfion. 87 
 
 to the Defign, and did effedually over- 
 throw the Kingdom of Darknefs. And 
 this I think may be fufficient to thew, that 
 the Miracles of Chrift were not wrought 
 by the Power of evil Spirits, as the Pha- 
 rifees alledgd againft him. But becaufe 
 the fame pretence has been made ufe of not 
 only by Jews but Heathens, againft all the 
 Miracles which were pretended to be 
 done by Chrift, or his Apoftles, or the 
 Primitive Chriftians in the firft four 
 Centuries, which are afcrib'd to Magical 
 or lEg^ptian Arts, to Inchantments, or the 
 ftranee Power of Words, I fay, becaufe 
 the fame pretence has been made ufe of 
 againft all other Miracles pretended to be 
 done by any Chriftians ^ (for thefe Magi- 
 cal Arts, whatever they be, muft (ignifie a 
 fecret Correfpondcnce with , and Concur- 
 rence of evil Spirits, or elfe they fignifie 
 nothing diftinft from the Power and Skill 
 of Men) I ftiall therefore add two or three 
 Confide rations relating to all the Miracles 
 in geileral , which are pretended to be 
 wrought for Confirmation of the Truth 
 of the Chriftian Doftrine. And, i. The 
 Miracles of Chrift and his Apoftles were 
 fo many, fo great, done fo publickly and 
 univerfally, through fo many feveral Coun- 
 tries, and the Power of working them was 
 continued fo long in the Chriftian Church, 
 
 G 4 tha 
 
88 The Grounds of 
 
 tbat it is altogether incredible they (hould 
 be done by Magical Arts, or the Power of 
 evil Spirits 5 for who can believe that fuch 
 a vaft number of mighty Works, for the 
 fpace of four Centuries, as are pretended 
 to be done in Confirmation of the Chri- 
 ftian Religion , (liould be done by the 
 Power of evil Spirits, when the like was 
 never pretended to be done to confirm 
 any other Religion that ever appear'd in 
 the World ; What Account can be given 
 why evil Spirits (hould be fo mightily con- 
 cerned to propagate the Chriftian Religi- 
 on, above all the other Religions in the 
 World ? Was it not at leaft as much, and 
 apparently more for the Intereft of their 
 Kingdom of Darknefs, to promote the Ido- 
 latrous Praftices, the filthy and obfcene, 
 the barbarous and cruel Rites of Pagan 
 Religions, than to promote the Worlhip 
 of one only Supreme God, and the Purity 
 and Gentlenefs which is prefcrib'd by the 
 Chriftian Inftitution. Tis true indeed, 
 there are fome Miracles pretended to be 
 wrought by Pagan Priefts in Confirmation 
 of their Religion, the truth of which pre- 
 tence i fhall not now enquire into 5 but 
 they never pretended, fo far as I could 
 ever learn, that they wrought fo many and 
 fo great Miracles, fo publickly in fo many 
 feveral Countries, as Chrift and his Apo- 
 
 (Ilea 
 
the Authdri Converfioft, 8^ 
 
 ftles are faid to have done, or that they 
 could communicate the Poivcr of working 
 Miracles to their Difciples, and tranfmit it 
 for feveral Ages to their Succeflbrs, as isr 
 pretended to be done for Confirmation of 
 theChriftian Religion , and it appears to 
 me altogether unaccountable , why the 
 Chriftian (hould fo far exceed all other Re- 
 ligions in this point of Evidence, if thefe 
 pretended Miracles were wrought by the 
 Power of evil Spirits. If Chrift learn'd 
 his Magical Art in Eg^pt, and taught it 
 to his Difciples, whereby they were ena^ 
 bled to work Miracles, as many both Jjews 
 and Heathens have alledg'd, how comes it 
 to pafs, that others who have been there, 
 could never attain to the fame Art, or 
 teach it to others ? Or why do not the 
 Egyptians themfelves, who are the great 
 M:i Iters of that Magical Art, (hew their 
 Skill in it, by doing fo many and fo great 
 Miracles as rhey taught Chrift to do> Buc 
 fince neither they have ever done, nor any 
 other from them could ever learn the Art 
 of doing fuch mighty Works, fo far as has 
 hitherto appear'd to the World , we may 
 fately conclude , that this pretence is a 
 grouridlefs and incredible furmile. Befides, 
 if Chrift inftrufted his.Apoftles in thcfe 
 Magical Arts, they muft believe and know 
 him to be an Impoftor : And who then can 
 
 imagine 
 
po The Grounds of 
 
 imagine, that ever any Men in their found 
 Senfis, (hould be willing to facrifice their 
 Lives and Fortunes for the fake of a vile 
 Forgery, as the Apoftles did, when they 
 might have fav*d them by deteding the 
 Impofture. 
 
 2. There are feveral Miracles attributed 
 to Chrift and his Apoftles, which feem to 
 be above the Power of evil Spirits : But 
 fuppofing it were poflible for them to do 
 all thefe Miracles, yet being fubjeft to the 
 Government of God , the great Creator 
 and Governor of all things vifible and in- 
 vifible, they could not do them without 
 bis leave and permilTion, which we cannot 
 believe that he would grant, becaufe it ap^ 
 pears to be inconfiftent with his infinite 
 Coodnefs, to permit evil Spirits to work 
 fo many and great Miracles, on purpofe to 
 delude the World with a Lye, and thereby 
 cxpofe Mankind to an invincible Tempta- 
 tion to believe it. Tis true indeed, other 
 Religions have pretended to Miracles 
 wrought in Confirmation of them 3 but 
 befides that they were neither fo many nor 
 fo great, as are pretended by Chriftians, 
 there was always fome means left for dif- 
 covering the Impofture, either by the mul- 
 titude of Gods which they worft)ipp*d, 
 contrary to the Unity of the Godhead, 
 which may be known, as has been prov'd, 
 
 by 
 
the Author s Cona/erfion. p i 
 
 by natural Reafon , or by the filthy and 
 obfcene, the barbarous and cruel Pradtices 
 they enjoyn'd, which are plainly contrary 
 to the natural Notions we have of God, 
 Und of Vertue and Vice : And it was juft 
 with God to give them up to ftrong Delu- 
 fions, that they (hould believe a Lye, be- 
 caufe that when they knew God, or might 
 have known him by the Works of Crea- 
 tion, they did not glorifie him as God, but 
 vporjhipt the Creature more than the Creator^ 
 and allow'd themfelves in fuch unclean 
 and cruel Rites, as are contrary to the na- 
 tural Notions of the Divine Purity and 
 Goodnefs ^ and we are certain that fuch a 
 Religion cannot be from God, tho* it be 
 confirmed by Signs and Wonders. But 
 when the Chriftian Religion commands 
 the Worlhip of one God only, and en- 
 joyns no Pradice but what is pure, juft, 
 and gentle, [as will appear in the next 
 Chapter ^] if God (hould be pleas'd to per- 
 mit fuch a Religion to be confirmed by 
 evil Spirits, doing more and greater Mira- 
 cles than ever were wrought for proof of 
 any other Religion in the World, every 
 one muft think himfelf oblig'd to believe 
 it to be from God ^ becaufe there is no 
 way left tp difcover fuch a Religion, ha- 
 ving fuch ftrong Evidence, to be an Im- 
 pofture ; And therefore, fince it is incon- 
 
 fifteat 
 
p2 'the Grounds of 
 
 fiftent with the Goodnefs of God to off^r 
 fuch a violent Temptation to Mankind to 
 believe a Lye, we muft conclude, that he 
 would never fufFer evil Spirits to work fo 
 many and great Miracles in Confirmation 
 of it* 
 
 But befides the Miracles which Chrift 
 himfelf wrought here on Earth , there 
 were feveral illuftrious Teftimonies given 
 to him from Heaven, which I fhall but 
 briefly mention, as a farther Confirmation 
 of his being aflifted by a Divine Power in 
 the Miracles which he wrought. Of this 
 nature was the Star which conduced the 
 Wife Men from the Ea^ to Bethlehem, 
 where he was born 5 the frequent Appa- 
 ritions of Angels to minifter unto him, at 
 his Conception and Birth, at his Tempta- 
 tion in the Wildernefs, in his Agony, at 
 his Refurredion and Afcenfion into Hea- 
 ven ^ fuch were the Voices that were heard 
 from Heaven, teftifying, that he was the 
 beloved Son of God ^ at his Baptifm, 
 when John the Baptift faw tiie Heavens 
 open'd, and the Spirit of God defcending 
 like a Dove, and lighting upon him .• at 
 his Transfiguration, when a bright Cloud 
 overQiadow'd him and two of his Difci- 
 ples, Peter and John ^ and again, in his 
 Agony, when Chrift faid, Father^ ghrifie 
 thj l^ame j and a Voice was heard from 
 
 Heaven, 
 
the Authors Con^erfeon. p^ 
 
 Heaven, / have both glorified it, and will 
 glorifie it again : Of the fame nature were 
 the Miracles and Prodigies that accompa- 
 nied his Death on the Crofs, both in Hea- 
 ven and Earth, when; there was Darknefs 
 over all the Earth , from the Sixth Hour 
 to the Ninth, when the Veil of the Tem- 
 ple was rent in twain, and the Earth did 
 quake, and the Rocks rent, and the Graves 
 were open d, and many Bodies of Saints 
 which flept arofe, and came out of the 
 Graves after his Elefurreftion , and went 
 into the Holy City, and appear'd unto 
 many 5 which Signs fo aftonilh'd the Cen- 
 turion and the Roman Soldiers that watch'd 
 him, that they were forc'd to confefs. 
 Truly this rcas the Son of God^ certainly thk 
 was a righteoHs Man, And indeed all thefe 
 Miracles were fo many Divine Atteftations 
 of his MifTion from God, and that he was 
 tiie peculiar Favourite of Heaven, whom 
 God was pleafed fo far to honour 5 for as 
 'tis certain that no Human Power and Skill 
 could perform or counterfeit fuch Signs 
 from Heaven, fo neither is it conceivable 
 that evil Spirits either could, or would give 
 fo many glorious Tefti monies to bim. But 
 to conclude, The Niiracles wrought by 
 Chrift and his Apoftles, and thofe that 
 were done by a fuperiour invifible Power 
 in Attertation of him, were fo many and 
 
 fo 
 
P4 T^l^^ Grounds of 
 
 fo great, and extended to fo many Crea- 
 tures both in Heaven and Earth, that 
 none but he who had an univerfal and ab- 
 folute Dominion over all the Works of 
 Nature could perform them, and therefore 
 they were above the Power of evil Spi- 
 rits, and could only be done by the Al- 
 mighty Power of God, the Great Creator 
 and Governor of all things. 
 
 II. Having thus demonftrated, that the 
 Miracles which we believe Jefus did, had 
 all the Conditions of true Miracles, and 
 were fuch that no Power but that of Al- 
 mighty God could effed : Our next Bufi- 
 nels is to prove, that ChriLl: did really 
 work fuch Miracles ^ and this from the 
 following Confiderations will plainly ap- 
 pear. 
 
 I. The Miracles of our Saviour were 
 not like Tranfubftantiation, and others of 
 the RoTHun Church, which are the Objedts 
 of Faith only, but they were plain Objeds 
 of our Senfes^ every Body prefent could fee 
 them ^ they were not done in a Corner, or 
 in a particular fecret Place , but publickly, 
 before the Face of the Sun, fo that it can 
 never be faid that thefe Demonftrations of 
 Omnipotency were fubtile Deceits and Im- 
 poftures. 
 
 2. We 
 
the Authors Cotrverfton. pe 
 
 2. We have a conftant Tradition of 
 Chrift's Miracles from the Apoftles, thro* 
 all Ages of Chriftianity, even until now 5 
 the Hiftory of them has been always the 
 fame, and never was, or can be contra- 
 difted. 
 
 3. Thele Miracles are not only acknow- 
 ledged by the Chriftians, but by their great- 
 eft Enemies : For even the Jews, amongft 
 other things which they relate of Chrift in 
 thtitTAlmndy make mention of his Miracles 
 alfo. The Turk^ in their Alchoran have 
 recorded fome of Chrift's Miracles, his Re- 
 furreftion is commonly believ'd amongft 
 them, they look upon him as a great Pro- 
 phet, and as fuch profefs a profound Ve- 
 neration for him. Laftly, Several of the 
 Jewifiy Mahometan, and Heathen Writers, 
 frequently mention Chrift s Miracles 5 this 
 the whole Chriftian World knows better 
 than I my felf, I ftiall not therefore now 
 trouble you with particular Quotations out 
 of thefe Authors. 
 
 4. But fuppofing that we had not all 
 thefe Teftimonies of Chrift's Enemies to 
 prove his Miracles, yet that of the Apo- 
 ftles and Evangelifts would be abundantly 
 fufficient , as we ftiall more clearly ftiew 
 hereafter : For they had not the leaft 
 profped of any temporal advantage by 
 
 pub- 
 
^6 Tihe Grour^ds of 
 
 publilhing thefe things 5 oq the contrary 
 they exaipera>ed the j pwers ot the World 
 ty it, an^.vyich theii: Blood feal'd the 
 TDoftrines they had taught : this furely is 
 a. valid Proof that the Miracles related 
 in the Life of Chrift, were really done by 
 him. 
 
 -' liT. That our Saviour wrought, thefe 
 Miracles in Confirmation of his Religion, 
 appears, from what he faid to th&.Di- 
 fciples of John when they came and ask- 
 ed him whether he was the 'Ee;:tW^5 or 
 he that k to come 5 he anfwered , G<?, 
 anci tell John what you have feen , &c. 
 And from what he had faid to the Jews, 
 If yon will not believe 7ne^ at leaft believe 
 the Works I do in the Name of my Father, 
 There are many other places in Holy 
 Scripture, which (hew that the principal 
 End of ChriiVs Miracles was to confirm 
 his Doctrine. 
 
 SECT. 
 
the Author s ConverfiotL ^y 
 
 SECT. VIII. 
 
 Of the OhjeH of Chrijiian Religion, 
 
 TH E Evidences for the Chriftian Re- 
 ligion being thus produc'd and exa- 
 mined, we come next to the OhJeC^ of it. 
 We have already allerted, that the tfue 
 Religion muft have for its Objeft, i. A- 
 bove all things the Honour and Glory of 
 God. 2. The univerfal Happinefs of Man- 
 kind. 5. The Good of every Man ia 
 particular. For the clearer underftanding 
 of this, we (hall divide the Chriftian Re- 
 ligion, I. Into the Crede»da, or what A 
 Chrillian ought to believe. 2. The A^efi^- 
 duy or the Precepts he Ihould pradice ^ and 
 if we find both thefe Parts of Chriftian 
 Religion have the aforefaid Objed, we 
 may fafely conclude it is the true Religion. 
 My Defign (as I have intimated elfewhere) 
 is not to run over and repeat the Princi^ 
 pies of all Religions, but only to demon- 
 ftrate the Excellency of the Chriftian by 
 its Objed, well knowing that all other 
 Religions fall infinitely (hort of it. 
 
 I. As to its Credenda. It is true there 
 are but few Nations which do not believe 
 one Supreme Being 5 but how grofly are 
 
 H they 
 
tp8 The Gromids of 
 
 they millaken in their Notions of him *> 
 Some rob him of his chiefeft Attributes : 
 Some reprefent him fubjed to almoft all 
 the Paflions of Human Nature, and this 
 leads them into fcch weak and pernicious 
 Principles and Praftices, that Men (^of com- 
 mon Sence] of contrary Opinions, are a- 
 (ham'd to hear of ^ but the Chriftian Re- 
 ligion teacheth not only God's Exiftence, 
 but his Attributes aUb in the higheft per- 
 fcdion that our UnderPtanding is capable 
 to bear. Whereas other Religions adore 
 3 plurality of Gods, this teacheth to vvor- 
 fnip one God in Unity : Some make him 
 material, this an Jncomprehenfible Spirit. 
 Some again deny his Providence, or fo af- 
 fert his Sublimity that he neglcfts fublu- 
 nary Things, as Matters much beneath his 
 Government : But the Chriftian Religion 
 teacheth us, that his Providence is Omni- 
 prefent, and allures us of his great Love 
 and tender Care over all his Creatures. In 
 fhorr, his Goodnefs, Mercy, Long-fufFer- 
 ing, Juftice, his infinite Power, Wifdom, 
 Holinefs, 6^i\ are plainly preach'd and de- 
 monftrated by Jefus the Author of Chri- 
 ll:ian Religion. What a miferable State 
 then are tliofe in who deny the Provi- 
 dence of God ? They are Men without 
 Faith, v/ithoutHopc ^ are they groaning 
 undsr Afiiidiens, they dare not call \^on 
 
 him 
 
the Anthers Coti'Verpon, pc^ 
 
 him for Deliverance ! Are they in their 
 laft Agonies, where can be their Truft 
 and Confidence ? But we are taught that 
 this God is the Creator, Preferver, and 
 Governour of all Things ^ we know he 
 obferveth all our Adions, and this makes 
 us mindful of our Duty 5 we are fure that 
 he giveth us the Fruits of the Earth, Sue- 
 cefs, Honour, Life, Health, Children, and 
 all other Bleffings 5 and this obligeth us ta 
 be thankful to that infinite Goodnefs 
 which beftow'd them upon us : We be- 
 lieve he orders all Events , as Difeafes, 
 Death of Friends, CrofTes and Afflidions 5 
 this (hews us the great Mercy of God, 
 who fcourgeth and punilheth us, that we 
 may repent, and return to our Obedience. 
 Other Religions indeed oblige Men to con- 
 fefs the Frailty of their Nature, to acknow^ 
 ledge the Crimes they daily commit, and 
 the Evils to which they are inclined 5 yet 
 it gives them no other Remedies for the 
 appealing the Juftice of an angry God, 
 but the Sacrifices of Beafts and of Men.< 
 But blelled be God, it is not fo with us, 
 we know we are Sinners, but we arc con- 
 fident that the God of infinite Mercy will, 
 upon Repentance, forgive us all our Tref- 
 palTes for the fake of Jefus Chrill: his be- 
 loved Son, who died for our Sins, rofe 
 again for our Jaflification, and afcended 
 
 H 2 into 
 
lOO The C rounds of 
 
 into Heaven , to be our Advocate, Me- 
 diator, and Interceflor with the Father : 
 This is the greateft Confolation Man can 
 Willi 5 for whilft others are concern'd to 
 appeafe their God by an infinite multitude 
 of Sacrifices, and thefe attended with fo 
 great a number of Ceremonies, Chriftians 
 enjoy a perfed Ttrauqnility and Freedom, 
 relying entirely upon God's infinite Mercy, 
 praying, extolling, and magnifying it 
 without end. Yet this is not all that God 
 hath done for us 5 he hath not only fent 
 his Son to be an Expiation for our Sins, 
 but alfo to be our Prophet and Teacher, 
 to inftrud us in the Will of his Father, by 
 preaching publickly in the vSynagogues of 
 the Jews, and efpecially to thofe whom he 
 had chofcn to be Witneircs of his Life and 
 Doftrine -^ and after the time of his Mif- 
 fion was expired, and he afcended into 
 Heaven, he fent the Holy Ghoft the Com- 
 forter to affift them, in planting the Reli- 
 gion he left with them 5 beftow'd the Gift 
 of Miracles upon them to confirm it 5 and 
 for the better propagation of it he efta- 
 blifli'd a Communion and Congregation of 
 Saints, into v/hich all Men may be intro- 
 duced who repent and have Fairh. f ailly. 
 He has left two Covenants, viz. the Sa- 
 craments, in his Church, by which he con- 
 veys his Graces and Bleffings to us. Thefe, 
 
 and 
 
the Author s Con<verfro}j. i o i 
 
 ^ndmore, are the wonderful Works of the 
 infinite Goodnefs and Mercy of God 5 
 which when we relied upon, we cannot 
 but fay with the Pfalmift, What k Man, 
 Lord ! that thou art mrndfrl of him^ &c. 
 This I think fufficient, to (lievv how much 
 the Credenda of the Chril\ian Religion are 
 for the Honour and Glory of God, the uni- 
 verfal Happincfs of Mankind , and the 
 Good of every Man in particular. 
 
 2. The Agenda, or Precepts which a 
 Chriftian 'ught to practice, are no lefsfor 
 the Honour and Glory of God, &c. That 
 they far excel the Rules of all ether Reli- 
 gions there can be no difpute. Tj e Jews 
 indeed have the Decalogue, or Ten Com- 
 mandments, as well as we ^ But how itrid- 
 ly do they interpret them ? And how far 
 has Chrifit extended them ? The Jews think 
 if they are not Idolaters, or Blafphemers, 
 if they obferve the Sabbath by not doing 
 any manner of Work, if they honour Fa* 
 ther and Mother, if they do not Murther, 
 Steal, commit Adultery, bear Falfe Wit- 
 nefs, or are not Covetous 5 if they obferve 
 the Ceremonies and Feftivals which the 
 Law prefcribeth, and abftain from the fe- 
 veral Meats it forbiddeth, then they think 
 they have done their Duty, and that God 
 is obliged to give them the promifed Re- 
 ward. But the Precepts of the Chriftian 
 H 3 Reli- 
 
1 02 The Grounds of 
 
 Religion extend yet farther, as we fhali 
 prefently fhevv. 
 
 God forbid the Pagan Religion fliould 
 any ways be compared to the Chriftian, 
 which is fo far from glorifying God, that 
 the Honour which is only due to the Crea- 
 tor it giveth to the Creature, and teacheth 
 Men to worftiip Idols, the Sun, Moon, and 
 Stars, nay [for fear] the very Deyils , and 
 to facrifice their very Children to them, it 
 pbligeth its Devotees to the utmoft Cruel- 
 ty to their own Bodies, under the Notion 
 of Holinefs, Merit 5 it allows, even pre- 
 fcribes the Impurity of Polygamy, and o- 
 ther Uncleannefs : In a word, inftead of 
 bringing Men to that degree of Holineft, 
 without which no Man fliall fee the Lord, 
 it r^akes them Reprobates , and throws 
 them into the laft degree of Imperfedion, 
 condemning all Graces and Vertues where- 
 by we over-rule ourPaffions asfooliftiand 
 idle Notions, &c. But leaft, contrary to 
 rny purpofe, I (hould make too great a di- 
 gredion in comparing the Chriftian Reli- 
 gion to all others, I (hall return, and em- 
 ploy the reft of this Sedtjon in fhewing, 
 fhat the Chriftian Religion is not only a- 
 toye all others, buc alfo that it brings a 
 hhn toB^egenerationand thatperfed Holi» 
 iiefs, which is the end of his Creation. 
 
the Anthors Con'verjion. \ o '^ 
 
 ff v/e conilder t' e Precepts of Chriftia- 
 nity as the Rules of Human Life, we (hill 
 find them the moft accurately adapted to 
 our Nature, as ever were made known to 
 the World, no ways contradiftory to our 
 Reafon, but tend to make mortal Man pcr- 
 fed, even as God is perfeft : The greatefl: 
 Libertines who do not live up to them, 
 yet approve of them. By thefe Precepts 
 we are taught, Firll, Our Duty to our 
 Maker, to believe in him, to fear him, to 
 love him above all things 5 to truft and 
 depend entirely upon him, to do his Will 
 with all fubmiliion 5 to worQiip him with 
 pure Hearts, not with Sacrifices, for he 
 eats not the Fiefli of Bulls, or drinks the 
 Blood of Goats ^ they inftruft us how to 
 call upon him, and with fervent Zeal and 
 Underftanding, and unwearied Conftancy, 
 to offer up our Petitions to him 5 to praife 
 and glorifie his Holy Name for all the Be- 
 nefits we and all Mankind have receiv'd 
 from him fince the Creation of the World. 
 Thefe Duties are founded upon thehigheit 
 and moft folid Reafon 5 and all that be- 
 lieve there is a God muft perform them : 
 For whom fhall we fear, but him that is 
 Almighty ? Whom fliall we love, but in- 
 finite Goodnefs and Loving-kindnefs it 
 felf ? Whom (hall we confide in, but him 
 who is able and willing to help us ? To 
 
 H 4 whom 
 
104 The Gronnds of 
 
 whom {hall we fubmit, and upon whom 
 fhall we depend, but upon hini who is in- 
 finitely wife } Whofe Will ihall we do, 
 but his who is juft and right ? Shall we 
 worfhiphim with Sacrifices of Beafts, who 
 is an eternal Spirit ? Briefly, fince on Earth 
 we petition our Super iours, if we will ob- 
 tain any Favours from them, and we pay our 
 grateful Acknowledgments for them when 
 received ^ infinitely more are we obliged 
 upon all occa (ions to pray to that God,upon 
 whom our being and well-being depends % 
 and to offer up our Praife and Thankf- 
 givings to him who hath beftow'd fo ma- 
 ny Benehcs upon us. Thus our Duty to 
 God has not only his Glory for its Ob- 
 ject, but our own Good and Welfare 
 alfo. 
 
 Our Duty to our Neighbour gives us the 
 moft incomparable Rules for Government, 
 Society, and FriendQiip ^ for it aims at the 
 g'^^od of all Men in general, and of every 
 ^.ian in particular ^ it requires from us O- 
 bedience to our Governours and Superiors, 
 even when they unjuftly ufe us, and per- 
 fecute us ^ it teacheth us the greateft Mer- 
 cy, Love, and Humanity, one to another, 
 obliging us to forgive our bittereft Ene- 
 niies, and to pray for our Slanderers and 
 Tormcnters 5 it will not permit us to ren- 
 der evil for evil, but on the contrary com-- 
 '■■■*" mands 
 
the Author s Conz/erfion. 105 
 
 mands us to do good to thofe who tr^at us 
 injuriously. There is no Friendfhip fo fa- 
 cred, no Juftice fo impartial, no Charity' 
 fo great, no Meeknefs fo exemplary, . as 
 that which our blefled Saviour has recom- 
 mended to us ^ wicked Thoughts, much 
 more wicked Deeds, are abhorr'd by his' 
 true and genuine Followers, who live in 
 perfeft peace and tranquility one with ano- 
 ther. 
 
 Our Duty to our felves has the fame Ob- 
 jed as the two former : It commands us the 
 lowed and moll: profound Humility, the 
 greateft Meeknefs and Patience under our 
 Sufferings and Reproaches 5 to be content 
 in whatfoever State of Life it (hall pleafe 
 God to call us ^ to have an unfhaken Faith, 
 unfpotted Chaftity, and to prefevere to the 
 laft Moment of our Lives 5 to be tempe- 
 rate in Meats and Drinks , and all Recrea- 
 tions 3 to follow our Callings with dili- 
 gence 5 it gives us a (ingular Modefty, Sim- 
 pi icity. Gravity, and Sincerity of Heart 5 
 it teacheth us to deny our felves, to de- 
 fpife worldly things, and hunger and thirft 
 after Righteoufnefs 3 to husband well the 
 Talent God hath given us 5 to follow the 
 things that are pure, honeft, of good re- 
 port, and praife- worthy 5 it commands 
 nothing that is unaccountable, nothing 
 
 that 
 
io6 The Grounds of 
 
 that is bafe and unbecoming reafonable 
 Creatures ^ all our Adions are moderated 
 by it, we ought to be as innocent as 
 Doves, but as wife as Serpents 5 we ought 
 to be modeft and humble, but not afraid 
 to appear in the defence of Truth 5 we 
 ought to do Juftice, but not to be unmer- 
 ciful 5 we ought to bear Injuries, but not 
 to be fenflefs of them 5 we muft be kind 
 to all Men, but without any Pride or Af- 
 feftation ^ and thus are all Chriftian Ver- 
 tues moderated. If what has been faid 
 be well confider'd and digefted, it will 
 be evident , that the Chriftian Religion 
 does bring us to the higheft degree of 
 Perfedion that its poffible Human Na- 
 ture can attain to, and that it tends [in- 
 finitely beyond all others ] to the Glory 
 and Honour of God, the univerfal Hap^ 
 pinefs of Mankind, and the Good of eve- 
 ry Man in particular, and confequently is 
 the true Religion. 
 
 SECT. 
 
the Author s Con^^rfwij, 107 
 
 SECT. IX, 
 
 Of Promifes and Rewards^ of Woes 
 and Puijifrntejits, 
 
 HAving prov'd that tbe Chriftian Re- 
 ligioa has the true Objed of the 
 right Religion, and that the Crcdenda of 
 it were as perfeft as could be , and the 
 Agenda as Human Nature is capable of bearr 
 ing5 we come now to conlider what Pro- 
 mifes are made to them who live accor- 
 dingly, and what Woes and Judgments 
 are denounc'd againft the Children of Dlf- 
 obedience. Our Corruption is fo great, 
 and our vicious Inchnations fo fcrong , 
 that without a certain belief of future Re- 
 wards and Puniftiments, it would be very 
 difficult for ns to walk in the moft pleafant 
 Paths of Religion : For how can we con- 
 ceive a Man ftiould extinguifli his violent 
 Palfion for a darling Pleafure, had he not 
 fure hopes (by thus mortifying himfelf to 
 the World) of a more fubftantial Good, 
 and of avoiding an everlafting Mifery > 
 
 Whether we confider thcfe Rewards in 
 refped to God, or regard to our own Souls; 
 
 they 
 
io8 The Grounds of 
 
 they are far more glorious and adapt than 
 what any other Religion affords. What 
 others have feigned to encourage Men to 
 do good, is indeed not a little enticing, 
 but yet it is direftly contrary to the Na- 
 ture of God, and our Souls ^ for inftance : 
 Their Notions of Metempfychofis, or the 
 Tranfmigration of the Soul into snother 
 Body, more noble or ignoble^ delightful 
 charming Places 5 Riches 5 Plurality of 
 Women, d^c, which can never agree with 
 the Eternal Almighty God, neither with 
 our reafonable Souls, they are Spirits which 
 can never be fatisfied with temporal things, 
 they came from God, and naturally defire 
 to return to him, no Pleafure can fufii- 
 ciently content them, but the infinite Hap- 
 pinefs of enjoying their Creator. 2. Our 
 Bodies have their part in thefe Promifesas 
 well as our Souls : For is it not juft, that 
 the Body which has accompanied the Soul 
 through many Trials and Affiidions, for 
 the fake of God, (bould fhare in its Re- 
 wards alfo } Is it not reafonable, that the 
 Body which has been depriv'd of fo many 
 Lufts and Pleafures, (hould, with the Soul, 
 be Partaker of eternal Happinefs > The 
 Refurreftion of the Body muft therefore be 
 a great Confolation to us 5 our Saviour 
 proved it to the Jews, out of the Books of 
 the Law and the Prophets, he laid the 
 
 Foun- 
 
the Authors Conifer fion, lop 
 
 Foundation of this Truth, and we are 
 fure our Faith is not vain, lince he is rifen 
 from the dead. To fay, that the fcatter'd 
 Particles of our diflblv'd Bodies cannot be 
 colleded again, is an Objedion fo weak, 
 that it defcrves not an Anfwer 5 for cer- 
 tainly the Almighty Creator of Man out 
 of nothing, cannot only reftore him to bis 
 former State after his dilTolution, but en- 
 due him alfo with a perfed Underfland- 
 ing, and a perpetual Vigour, d^c. We 
 fee then thefe Ke wards are not fuch fen- 
 fual Banquets as the Jews vulgarly believe^ 
 nor fuch a Fool's Paradile, a plurality of 
 VV^omen, as the Turks exped ^ nor the 
 Wandrings of the Soul from one Body to 
 another, as the Heathens dream 5 but it 
 is an infinite Spiritual Happinefs we are 
 promiied, the greate(\ our Heart can wifti, 
 or that a created Being is capable of, we 
 fhall enjoy the Ber^rific Viiion, God will 
 dwell in us, wc ftiail praife him with joy- 
 ful Hallelujahs for ever and ever^ we fhall 
 be free from Hunger and Thirft, from all 
 Doubtful nefs of Thought, Sorrow, Fain, 
 and Death ^ in (hort, we (hall be perfedly 
 happy, for we (ball live in the Lord, and 
 he inns. When weferioutly confiderthis, 
 we (ball be ready to part with everything, 
 even our Lives, for eternal Salvation 5 
 fuch perfedion of Blifs will make all the 
 
 Righteous 
 
1 1 d The Grounds of 
 
 Righteous (with St. Paul) moft earneftly 
 deiirous to leave this World of Sin and 
 Miferies, and to be diflblv'd to be with 
 Chrift 5 the Apoftle experimentally knew 
 what this Happinefs was, when he thus 
 explained it to the Corwthians, Eye hath 
 not feen^ nor Ear heard, neither hath it en- 
 tred into the Heart of Man to conceive^ the 
 things which God hath prepared for them 
 that love him. We fliall now briefly con- 
 fider the Woes and Punifhments. 
 
 As God hath promifed fuch great and 
 glorious Rewards to them that love him, 
 and are obedient to his Commands, fo he 
 hath pronounced moft terrible Woes and 
 Judgments againft them that ad the con- 
 trary : Is it not reafonable to think, that 
 God who is merciful to the Righteous, 
 (hould be juft to the Wicked and the Im- 
 penitent ? And if the Rewards of the 
 Good are inexpreffible , muft not the Pu- 
 nilhments of thofe who die in their Sins be 
 the utmoft Mifery ? I (hould be too tedi* 
 ous if I repeated here all the Expreffions 
 ufed in Holy Scripture, to make us fenfible 
 of the miferable State of the Damned 5 I 
 (ball therefore make fome Refledions on 
 \vhat has been faid, and fo conclude this 
 Sedion. 
 
 I. The 
 
the Author s Co?rverfton, 1 1 1 
 
 1. The belief of thefe Woes and Tor: 
 merits deterreth us from committing Sin, 
 and quickens us to Repentance and a holy 
 Life : For no Man can hope for eternal 
 Life, but by doing the Will of God 5 ever- 
 lafting Flames muft be his Portion, who 
 dies without Repentance. 
 
 2. It breeds a dread and fear in us of 
 the great and jealous God , a God that 
 will not be mocked 5 it teacheth us to 
 tremble at his Word, to confider his in- 
 finite Juftice, and the fiercenefs of his 
 Wrath. 
 
 5. We are hereby taught to put a true 
 Value upon the Work of our Redemption, 
 for if we believe not an Eternity of Tor- 
 ments, we can never fufficiently efteem the 
 Ranfom Chrift paid for us , whereas he 
 who reflefts upon the Glories he had loO, 
 and the infinite Mifery he had deferv'd, 
 cannot but be moft thankful for fo plente- 
 ous a Pvedemption. 
 
 The belief that God has laid up glori- 
 ous Rewards for thofe that love him, is 
 ufeful, 
 
 I. To wean our Affeftions and De fires 
 from the Pleafurcs of this Life, to create in 
 us a contempt of this World, and to teach 
 us to prefer Heaven before all things. 
 
 2. It 
 
1 1 a T^Ijc Grounds of 
 
 2. It encourageth us to take up the 
 Crofs of Chrift, and willingly and cheer- 
 fully to faffer all Affiiftions for his Name- 
 fake, alTuring us in the Words of the Apo- 
 ftle St. Paul, That the Snffer'wgs of this pre- 
 fent time are not to he compared with the 
 Qlory thatjhall be reveal' d. 
 
 SECT. X. 
 
 Several other Proofs for the Chrijiian 
 Keligion. 
 
 MY Guide having thus proved the 
 Truth of the Chriftian Religion 
 by its Evidences and its Objed, he gave 
 me fome other Arguments to confirm me, 
 which are not of a little value. I (hall con- 
 trad them as much as 1 can. 
 
 I. As the Jews own that there was a 
 Meffias promifed, fo they cannot deny but 
 that they crucified a Man whofe Name was 
 Jefus, in whom we find all that's foretold 
 of the Meflias in the Old Teftament ful- 
 filled ^ as, that he (hould be born of a 
 Virgin,in the City oi Bethlehem, oiih^YnhQ 
 
 of 
 
the Author s Con'verjiott, i i ^ 
 
 of Jndah, and of the Pofterity of David j 
 that he (hould begin to preach in Galilee^ 
 do many Miracles, be the Saviour not only 
 of tlie Jews but the Gentiles aUb, that he 
 Ihould eftablilh the Worfhip of one true 
 God, and deilroy that of Idols and falfc 
 Gods :; that he thould be bctray'd , and 
 fold for Thirty Pieces of Silver, the Time, 
 Manner, and Circumltances of his Suffer- 
 ings and Death ^ the very parting his 
 Garment, the Scoffs of the Multitude, his 
 Behaviour, laft Words, the exempting his 
 Bones from being broken, his honourable 
 Burial, his R-efurrcdion, &c. All that was 
 predided and prefigur'd of old, was ac- 
 compliih'd in him, fo that undoubtedly 
 this Jefus is the Chrift, and his Religion 
 came from God. 
 
 2. My Guide noted to me the extraor- 
 dinary manner how thefe Prophecies were 
 fulfilled 5 of which take two or r hree Ex- 
 amples : Is it not wonderful, that he who 
 had fo many Enemies, (hould be betrayed 
 by one of his own Difciples ^ that hefliould 
 be condemn'd to Death whom the Judge 
 declared innocent ^ that he who had of- 
 tentimes efcaped being ftoned, (hould at 
 laft be crucified ^ and yet had he been 
 guilty of what he was accufed, by the Law 
 of the Country, he ought to have been 
 ftoned ^ that he who was crucified (which 
 
 I was 
 
1 1 4 The Grotwds of 
 
 was a Koman and not a 'jewifi Punifliment) 
 (liould be fo honourably buried 5 that none 
 of his Bones (bould be broken, tho' it was 
 the Cuftom to break the Bones of the Cru- 
 cified, and it was then pradtis'd upon the 
 two Thieves ? &c, Thefe things are fo 
 furpriling, that we cannot fufticiently ad- 
 mire and adore the infinite Wifdom of 
 God, who in his Son Jefus has fulfilled 
 whatfoever was foretold of the Mef- 
 (ias. 
 
 5. The fulfilling of Chrift's Prophecies 
 againft the Jev/s, their Temple and City : 
 For in the time foretold by our Saviour, 
 the Romaf7Sj under their Emperor Titus, 
 did conquer the City, demoli(h*d the Tem- 
 ple, &c. and ever fince that time the Jews 
 have been difpers'd over the whole Earth, 
 and never fince have had any Power or 
 Government. 
 
 4. The wonderful progrefs of the Apo- 
 ftles and their Succeflbrs, in propagating 
 the Chriftian Religion. This Argument 
 will be no advantage to the Mahometans, 
 for their Opinions were propagated by 
 other Methods. And here, i. Let us con- 
 fider the Author and Preachers of the Chri- 
 ftian Religion. 2. The Religion it felf. 
 3. The Manner of its propagation. 
 
 I. The Author of the Chriftian Reli- 
 gion was JefitSy the Son of a poor Virgin, 
 
 and 
 
the Author s ConzferCwn. 1 1 «; 
 
 and the reputed Son of a Carpenter, his 
 Birth in a Stable in Bethlehem^ his Educa- 
 tion in GiiliUaj his Sufferings, and igno- 
 minious Death on the Crofs amongft Ma- 
 lefactors 5 thefe are greater Hindrances 
 than Helps to the fpreading of ChriiVs 
 Dodrincs r but notwithftandinj^ fo mip-hti- 
 ly grew the Word of Chrilt, and prevailed, 
 that it threw down all Superftition and 
 falfe Religion ^ which it could never have 
 done, had not the Power of Almighty 
 God went along with it. The Preachers 
 of the Gofpel were not Princes of great 
 Wealth and Authority, but poor Tradef- 
 men , they were not Men of great Learn- 
 ing, educated in famous Univerfities, but 
 mean obfcure Galileans^ Men of Peace and 
 Humility, they were very unlikely to do 
 any notable things,(ince they wanted world- 
 ly Wifdom and Power to gain them Repu- 
 tation and Authority. This is the true 
 Charader of the Primitive Preachers of 
 the Gofpel. Thefe Men therefore by their 
 own Cunning and Strength, could never 
 have been able to baffle the Wifdom of 
 the Greeks^ the Power of the Romans, the 
 Malice of the 'jews, and the Obftinacy of 
 Idolaters-^ we may as eafily believe that a 
 Sheep could worry a hundred ravenous 
 Wolves, as that thefe Men fhould have 
 prevaifd againft fo many Obftacles of Men 
 
 I 2 and 
 
I 1 6 The Groufids of 
 
 and Devils, and perfuaded the World to 
 forfake their old Way of Worfhip, and to 
 believe in Chrift crucified : We muft then 
 conclude, that fince they have done all 
 this, the Omnipotent God aflifted them 3 
 it muft necelTarily be an infinite Povi^er, 
 that by fuch weak obfcure Men could bring 
 fuch mighty Things to pafs. 
 
 2. As to the Religion it felf, altho' as 
 we have already proved, it is the mofl: ex- 
 cellent and perfed of all, yet it had feveral 
 Articles of Faith, and Rules of Pradice, 
 that were as fo many Stumbling-blocks to 
 the Heathen 5 among the former, is the 
 Creation of the World, which furely was 
 ftrange Doftrine to them who belie v'd. 
 Ex tiililo nihil fit, i. e. Out of nothing 
 can be made nothing ^ they that had hi- 
 therto believed there were many Gods, 
 could not eafily be perfuaded there is but 
 one. The Doctrines of the Trinity in 
 Unity, and the Unity in Trinity, and of 
 the Refurreftion of Bodies, feem'd very 
 abfurd at Rome and Athens 5 and yet all 
 thefe Doctrines as ftrange and difagreeable 
 as they appeared , were received in thefe 
 places, which could never have been, had 
 not God's miraculous Providence given 
 fuch wonderful, Succefs : And had not the 
 fame Power attended the Preaching the 
 Rules of Practice, the corrupt World had 
 
 never 
 
the Author s Coti'verfion, i 1 7 
 
 never receiv'd them 5 for the Gofpel coni- 
 mands us to deny all llngodlinefs, and to 
 live righteoufly, jaftly, and foberly • it 
 forbids not only evil Adions, but evil 
 Thoughts alfo 5 it is fo fir from permit- 
 ting us to do Injuries, that it will not al- 
 low us Vengeance for thofe offer'd to us 5 
 not only Adultery, but even impure Ima- 
 ginations arc forbidden by it, &c. But it 
 will feem yet more ftrange , if we con- 
 fider, 
 
 9. The Manner of the firfl: propagation 
 of the Gofpel : It owes not its Succefs to 
 the Eloquence or Rhetorick of the Apo- 
 ftles, they were illiterate ignorant Men, 
 and underftood no more of School-Learn- 
 ing, than one born blind does of Colours ^ 
 their Birth and Fortune were mean and 
 obfcure, they never aflifted in Senates, or 
 in the Councils of Princes ^ they were not 
 great Lawyers, able to defend any Caufe 5 
 in fliort, they had no bright Qualifications 
 to recommend them to the Princes of the 
 World '^ under thele heavy Difadvantages 
 they propagated the Chriftian Religion to 
 a wicked, perverfe, and powerful Genera- 
 tion. St. Fanl indeed was a Learned Man, 
 and had all the Benefits of a Generous 
 Education, neverthelcfs he tells us, that he 
 determind to i{norv t/othh/g hut Jefuf Chrijl 
 and h'ln? crfinjied ; and that neither his 
 
 \ 5 fpccch 
 
1 1 8 The Grounds of 
 
 fpeecl\ nor his preachings was with the en* 
 ticing -words of mans wijdom. So that the 
 Succefs of the Chriftiaii Religion is flill 
 owing to the Power of God alone. 
 
 War, and the Arm of Flefb, by which 
 Mahomet propagated his Opinions, had no 
 (liare in the advancement of the Gofpel 5 
 the Jew nor the Gentile need not be afraid 
 of the Sword of the Apoftles, for they 
 were forbidden all Violence and Cruelty, 
 their Mafter did not fend them out as Beafts 
 of Prey, but like Sheep in the midft of 
 Wolves, he was the Mafter of Peace, and 
 they his Servants, and therefore they came 
 not to denounce War, but to bring Peace 
 and Glad-Tidings, and to perfuade the 
 Soldier to fheath his Sword : Princes and 
 States, inftead of protefting them, ufe them 
 cruelly, and perfecuted them from City 
 to City, and yet they had no other Armour 
 but Faith in Jefus Chrift , nor any Sword 
 but that of the Word of God, and with 
 thefe they overcame the Nations, and 
 brought them under the Obedience of the 
 Gofpel. The continual Sufferings , Tri- 
 bulations, Afflictions, and Perfecutions, 
 which the Apoftles and their Profelytes 
 were expofed to, one would think ftiould 
 very much binder the fpreading of the 
 Do61:rine they preach'd 5 Prayers and Tears 
 were the only Weapons they ufed, and yet 
 
 the. 
 
the Author s Coii'verfwn, i i p 
 
 the Blood of the Martyrs was that fruitful 
 Seed of the Church, fo that Thoulands 
 daily embrac'd Chrifiianity. This won- 
 derful Progrefs of it my Guide laid before 
 me, as one Argument, that it is the only 
 true Religion : He urged many more than 
 what I have mention'd, as the Refurre- 
 ftion and Afceniion of Chrift, his fending 
 the Holy Ghoft to his Apoftles, the won- 
 derful Gifts they receiv'd by it, of fpeak- 
 ing all Languages 3 working Miracles, &c. 
 But I need not mention any more, being 
 convinced that every reafonable Man (if 
 he confidereth what has been faid) muft 
 confefs, that the Chriftian Religion excels 
 all others in its Evidences, Objeft, Matters 
 of Faith, Precepts, Rewards and Puni(h- 
 ments, and that it comes from God, and 
 is the only true Religion. 
 
 I (hall, in the laft place, proceed to tell 
 you the Objedions I brought againft the 
 Chriftian Religion, and the Anfwers my 
 good Guide made to them.. 
 
 I 4 SECT. 
 
1 20 'The Grounds of 
 
 SECT. XI. 
 
 The QhjeSliojJS I made againsi the 
 Chriflian Religion , with their So^ 
 Intions, 
 
 TH E Arguments I brought againft the 
 Exiftence of a God, his Attributes, 
 and the Neceflity of a reveal'd Religion 
 were fo weak, that they are not worth 
 mentioning 5 they were only the common 
 Opinions of my Country-men , and my 
 Guide anfwer'd them lb clearly that I could 
 make no manner of Reply' : So that the 
 iirft Objeftion that feera'd to have any 
 force was this : 
 
 OhjcL^, I. How can I now be certain, 
 that what the Evangelifts and Apoftles af- 
 fert is Truth 5 for they might impofe upon 
 us, and write things which never were 
 performed. 
 
 Af7fwcr. To this my Guide anfwerd : 
 I. That he fuppos'd the Divine Writers 
 were able to tell us the Truth, and to give 
 us a true and perfed: Hiftory of the Life 
 and Death of the Bleffed Jesus. 2. That 
 they were very willing to do fo. No 
 
 Man 
 
the Author s Con^verfion. 121 
 
 Man can doubt that they were able to fpeak 
 the truth ^ for they did not write the 
 Hiftory of Things which happen'd in Ages 
 pad, and long before they were born, or 
 of what was done in remote Parts of the 
 World : But the things they deliver down 
 to us they faw with their own Eyes, heard 
 with their own Ears, and felt with their 
 own Hands, &c. as the Apoftle St. John 
 obfervcs. Molt of thefe Writers were con- 
 ftant Attendants on our Saviour, from his 
 firft preaching to the end of his Life 5 fo 
 that if they publifti'd any Untruths, we 
 muft attribute them rather to their Defigns 
 and Intentions to impofe upon us, than 
 their Ignorance : But by the following 
 Confiderations it will appear, they were 
 willing as well as able to tell us the naked 
 Truth. 
 
 1. It cannot be imagin'd they could 
 forge the Hiftory of the Life of Chrifl: , 
 How could poorFiflier-men, ignorant Me- 
 chanicks. Men without Learning, contrive 
 fuch a Fidion as fhould in all refpeds fo 
 exadlva^ree? 
 
 ■J o 
 
 2. Suppofing they had been cunning 
 Sophifters, and fubtle enough to invent 
 fuch a Hillory, could they have the Face 
 to undertake fuch a Delign, and impofe 
 fuch a Forgery on the W'brld, when there 
 were multitudes of living Witnefles (and 
 
 thole 
 
122 The Grounds of 
 
 thofe their implacable Enemies) to contra" 
 dicl them ? If thcfe Writers had been found 
 Liars, they would foon have been deteded 
 and carried before the Magidrate, and pu- 
 nifli'd according to their Deferts 5 bcfides, 
 it was the Intereft and IVefolution of thofe 
 Magiftrates to hinder the propagation of 
 that Doftrine, whofe Author they had 
 with the utmoft Malice and Averfion perfe* 
 cuted even unto Death. 
 
 3. Thefe Writers were godly, righteous, 
 and fober Men ^ they have confefs'd their 
 own Faults publickly which before were 
 unknown to us, as their flownefs in belie- 
 ving, their Difputes about preheminence, 
 their leaving and forfaking their Lord and 
 Mafier, &c, and confequently they can- 
 not be thought guilty of this wicked de- 
 fign. 
 
 4. And laftly, For what end (houldthey 
 thus delude us > What advantage could 
 they exped by fo doing } Not Honour 
 and Glory, for they were continually re- 
 vil'd and derided as Fools and Mad-men ^ 
 not Riches, or any otlicr Temporal Bene- 
 fit, for the Gofpel they prcach'd, taught 
 them to renounce all and follow Chrift, 
 and accordingly their Reputation, Goods^ 
 and Lives, were daily in danger, they were 
 hurried from one place to another, as Re- 
 bels and Blafphemers, they were perfecu- 
 
 ted 
 
the Author s Con<verfioih 123 
 
 ted and tormented, and at laft fuflfer'd the 
 cruelleft Deaths that Malice could invent. 
 Impoftors would never have fubmitted to 
 fuch Trials. Is it poflible for Men joy- 
 fully, and with alacrity to undergo all man- 
 ner of Racks and Tortures for the fake of 
 a Religion they knew to be falfe, efpecial- 
 ly vi^hen they might have been crown'd 
 with Honours and Preferments had they 
 deny'd it ? Thefc things well confider'd, 
 we cannot but believe the Divine Writers 
 were true and faithful Hiftorians. 
 
 OhjeB. 2. How can I be fure that the 
 Books we now have of the New Tefta- 
 ment, are the fame the Evangelifts and the 
 Apoftles penn'd, and that in Succeflion of 
 Time they have not been changed and al- 
 tered ? 
 
 Anfvp. I. He anfwer'd me, That the vaft 
 Numbers of thefe Books which have been 
 difpers'd thro' the whole World, and trans- 
 lated almoft into all Languages, their ftill 
 bearing the Names of the fame Authors, 
 and the agreement of the different Ver- 
 (ions, plainly prove, they have been al- 
 ways the fame 5 neither can it be con- 
 ceived that diftant Nations that fcarce ever 
 had any Commerce or Correfpondence 
 with each other, fhould all confpire in 
 the fame Cheat , and alter the Holy Wri- 
 tings. 
 
 2. Since 
 
1^4 T'Ij^ Gromids of 
 
 2. Since there are luch Divifions, and 
 fo many Seds amongft the Chriftians, 
 had either of them added or diraini(h'd 
 any thing in favour of their own Opinions, 
 the reft would have done the like , but it 
 appears thro' all Ages the Bible has been 
 appeal'd to by all Parties. This fatisfied 
 me, that the Holy Scripture is now the 
 fame as was generally given to us. 
 
 Object, 3. 1 objected againft the Miracles 
 of the Chriftian Religion, as not fufficient 
 to denominate it the true Religion 5 for 
 the Jewifh, and fome of the Pagan Reli- 
 gions, have been eftablifti'd by Miracles 5 
 fo that were Miracles fufficient, all thefe 
 Religions would be true ^ which is con- 
 trary to what has elfewhere been aflerted. 
 
 Anfiv. I. Miracles are not alone a fuffi- 
 cient Proof of the true Religion, but only 
 a Confirmation of it ( as we have before 
 obferv'd) ^ if therefore they are not agree- 
 able to the Docrrines and Precepts of the 
 true Religion they will be of very httle 
 value. 
 
 2. The Wonders done by the Pagans 
 have not the three Conditions of a true 
 Miracle 5 viz. i. He that does the Miracle 
 rauft know it, and be willing to do it. 
 2. It muft exceed all Art and Natural 
 Power. 3. It muft be certainly perform'd 
 and come to pafs. But the Wonders thefe 
 
 Pagan 
 
N the Author s Cofi'verfwn, 125 
 
 Pagan Prophets are reported to have done, 
 was only the foretelling the Calamities 
 that (liould befal their Country 5 their 
 Predictions did not exceed the Knowledge 
 of Natural Philofophers, they only told 
 you of the probability of Thunders, Light- 
 nings, Earthquakes, and other Eftcdts of 
 Natural Caufes. Laftly, There is no cer- 
 tainty that thefe things happened accord- 
 ing to the Times they mention'd ^ for the 
 Jar/jabddio^/d, or the Pagans Book of their 
 Law, in which thefe Wonders arc record- 
 ed, is fo carefully kept by their Priefts, 
 that no Man elfe is fuffer'd to read it, if 
 he were able. Thefe Wonders therefore 
 of the Pagans wanting the three neceilary 
 Conditions, cannot properly be called Mi- 
 racles 3 but thofe done by our Saviour I 
 have abundantly proved to have thefe 
 three Conditions, and confequently were 
 true Miracles. 
 
 Objed^. 4. If you will not believe the 
 Wonders or Miracles that were done by 
 the Pagans, at leaft you will give Credit 
 to what I my felf have feen, viz. That 
 our God appears in a bodily vifible Shape 
 in our Temple -^ for inftance, if he be an- 
 gry with us, he appears in the form of a 
 Lion 5 but if well pleafcd, in the (liape of 
 a Bull or a Ram 5 in a few Hours fome- 
 times he changes his Shape, and in the 
 
 fame 
 
12(5 The Grou7ids of 
 
 fame Day be is feen angry and pleas'd by 
 all that are in the Temple. 
 
 Anfvo. I. It is beneath the Majefty of the 
 Supreme Being to appear, and that fre- 
 quently, in the (hape of fuch wild and ra- 
 venous Creatures, as a Lion, d^c 
 
 2. This feems rather to be a Cheat of 
 the Priefts, for they change the Scene and 
 {hut up the place, whilft one Beaft is led 
 back, and another brouglit from his D^n 
 to be (hewn to the People. 2. They will 
 not fuffer any of the Congregation to come 
 near it, but if it were the Almighty God 
 that thus changes himfelf, he would not 
 do it privately, but publickly before all 
 the People. So that before a Man can be- 
 lieve this, he muft fee a Cloud of Miracles 
 to confirm it. 
 
 Objed^, 5. I replied : For the fame Rea- 
 fon I may deny the Refurreftionof Chrift5 
 for if he really rofe from the Dead, why 
 did he not appear to his Enemies } But 
 fince he only was feen by his Difciples, I 
 may, with the Jews fay, that they came 
 by Night and dole him away, and then 
 gave out that he was rifen from the dead. 
 So that this Miracle wants other Miracles 
 to confirm it. 
 
 Anfvt>, I. The Apoftles did many Mira- 
 cles in Confirmation of it 5 for when they 
 raifed the Dead, or cured the Sick, dv. it 
 
 was 
 
N the Authors Coifverjion, 127 
 
 was always in the Name of Jefus Chrift, 
 whom God hath raifed from the Dead. 
 
 Anfvp, 2. We may as well ask why God 
 did not tranflate the Enemies of Chrift into 
 Heaven, and (hew him fitting at his Right- 
 hand 5 for I am confident, had the Jews 
 feen him after his Refurredtion, they would 
 have faid, as upon another occafion, it is 
 a Spirit, an Apparition, or fomething like 
 it : For if they belie v'd not the innumera- 
 ble Miracles that Chrift did before his Cru- 
 cifixion, they would never have been con- 
 vinced that he was the Meflias, tho' they 
 had feen him after his Refurreftion. 
 
 Attfrv. 3. That Aflertion of the ftupid 
 Jews, That his Difciples took away his 
 Body, will appear molt abfurd, if we con- 
 fider the following Circumftances of his 
 Death and Refurredtion 5 the Jews them- 
 felves deny not Chrift's Death and Burial, 
 and that his Sepulchre was ftrongly guard- 
 ed by Soldiers ^ but they fay, whilft thefe 
 Soldiers flept, his Difciples came and ftole 
 him away : But we muft think it impolTi- 
 ble for them to attempt fo bold an Adion, 
 for when our Saviour was betray 'd, his 
 Difciples were ftrack with fuch fear, that 
 they all ran away, and left their Lord in 
 the hands of his Murtherers ^ even St. Peter y 
 who was the moft forward Zealot of them 
 all, and faid, Tho allpwdd be offended yet 
 
 will 
 
1^8 T'he Grounds of 
 
 will not I, ihd I JJjoiild die with t/jee, yet I 
 7vill not deny thee in any wife : Neverthe- 
 lefs fear made St. ?eter liy, and thrice de- 
 ny his Mafter. But fuppofing the Difci- 
 ples recovered from their fear and furprize, 
 and that they couragioully attempted to 
 take away his Body, how can we imagine 
 the whole Company of Soldiers flept at the 
 fame time, without fetting one vigilant 
 Centinel > But yet granting they did all 
 ilecp together, how was it poilibletheDi- 
 fciples (liould know at what Hour the Sol- 
 diers were all aOeep ? Let us fuopofe they 
 knew this alfo, how could they roll away 
 the great Stone, enter into the Sepulchre, 
 and take away the Body, &c. without ma- 
 Yyc^" noife enough to awake one Soldier? 
 But again, fuppofing hitherto they did all 
 fouly and fecretly, yet they mud do every 
 thing haftily for fear of being apprehend- 
 ed ^ but on the contrary, there was no Dif- 
 ordcr, no Confufion, the Grave-Cloathsin 
 which the precious Body was wrapp'd, 
 were decently folded up, and laid in one 
 place, and the Napkin that was about his 
 Head in another 5 which (hews it was 
 done with a Prefence of Mind, and deli- 
 berately. Granting ftill, that the Difci- 
 ples did carry away the Body , why did 
 not the Jews accufe them before the Ma- 
 giftrates, who certainly would have con- 
 
 demn'd 
 
>, the Authors Coti'vcrfwji. 129 
 
 demn'd them to Death, could it have been 
 prov'd againft them ? And fuppofing the 
 Soldiers had flept whilft the Body was 
 ftollen, why did not thefe Soldiers fuffer 
 Death, according to the Laws of both 
 Jews and i^£?/;/<z/7j .<? Laftly, TheAflertion 
 of the Jews plainly contradifts it fclf^ for 
 if the Soldiers were awake, why did they 
 not hinder the Difciples from taking away 
 the Body > But if they were afleep, how 
 can they tell which way it was taken, or 
 who did it ? Thus you may fee the Stupi- 
 dity, Partiality, andUnbelief of the Jews, 
 who give Credit to the Miracles of Mofes^ 
 and the Prophets, for which they had on- 
 ly Hiftory and Tradition 5 and yet would 
 not believe the Miracles of Jefus Chrift of 
 which they every Day were Eye-witnelles. 
 
 Object. 6, 'Tis probable that the Devil 
 can do fuch Miracles as Chrift did, how 
 then (liall I certainly know, whether Chrift 
 did them by the Power of God, or of the 
 Devil > 
 
 Anfvo. 'Tis true indeed, that we do not 
 well know how far the Power of Satan 
 extends 5 but this we are certain of, if he 
 could work all the Miracles that Chrift 
 did, he could not do them for the fame 
 end, viz. for confirming the true Religion, 
 v/hich wholly deftroys the Empire of the 
 Devil, and commands nothing but what 
 
 K is 
 
1 JO The Grounds of ^ 
 
 is for the Glory of God, and the Good of 
 Mankind 5 the Devil is too great an Enemy 
 of both, to do the lead thing for the ho- 
 nour or good of either : If then we fup- 
 pofe the Devil can work any great Mira- 
 cles, thofe of the Pagan Religion muft be 
 attributed to him ^ for that Religion is far 
 more agreeable to the Nature of the De- 
 vil, than to the Attributes of our Almigh- 
 ty Creator, as may appear by its Precepts, 
 commanding the Sacrifice of hifants, the 
 Worfhip of the Sun, Moon, and Stars, 
 and even of the Devil himfelf, and many 
 other Abfurdities, contrary to the very Ef- 
 fcnceofaGod. 
 
 O/z/Vc?. 7. Chrift did acknowledge the 
 Miracles of Mofes, as wrought by the 
 Power of God, why then did he abolifti 
 his Religion and Law ? 
 
 Jnfix^. We grant that Chrift did ac- 
 knowledge the Miracles of Mofes, and 
 therefore he did not pretend to condemn 
 the Law ^ for he affures us, he ccinit not 
 to dejlroy the Law, but to fulfil it : So that 
 he only abrogated thofe Rites and Cere- 
 monies which were not needful for the fu- 
 ture: The vefy Covenant God made with 
 the Jews proves , that the time would 
 ccmc that they (hould be aboliflVd 5 and 
 he did not condemn them as fa He and con- 
 tr;iry to the Nature of God, but only as 
 
 impcr- 
 
the Author s Conquer jion. 151 
 
 imperfed, and wanting that full accom- 
 plilhment which came by Jefus Chrift, 
 who has taught us not to worQiip God 
 with Sacrifices, Incenfe, Burnt-oflfcrings, 
 &c. but in Spirit and in Truth. 
 
 Object. 8. Why has not Chrift left to 
 his Church a continual Power of working 
 Miracles } 
 
 Anfiv. We are not to be too bufie in en- 
 quiring into the Secrets of the Almighty 3 
 'tis fufficient for us that it is his Will ^ we 
 ought to be fatisfy'd and thankful that he 
 fhew'd his Omiiipotency in confirming that 
 Holy Religion he was pleas'd to reveal 5 but 
 (ince the time of its Infancy is paft, and the 
 Church is fo propagated and cftablilli'd, 
 God needs not do any more Miracles, for 
 the Gates of Hell fhall not prevail a- 
 gainft it, 
 
 Thefe were the chief Arguments which 
 I brought againft the Miracles of the Chri- 
 ftian Religion, to which having receiv'd 
 fatisfadory Anfwers 5 in the next place I 
 oppofed the Great Work of Redemption, 
 and asked firft, 
 
 Obje&. 9. Since God had determin'd to 
 redeem Mankind from their Sins by the 
 Sufferings of his only Son, why did he not 
 fend him fooner into the World, or rather 
 immediately after the Fall of Adam, that 
 thofe who lived between Aduw and Chril\ 
 
 K 2 might 
 
12 2 The Grounds of ^ 
 
 might have been Partakers of this Delive- 
 rance and Salvation ? 
 
 Anfw. I. Suppofingyou Qiould ask why 
 God did not create the World fooner > And 
 neither I nor any elfe can give you a Rea- 
 fon ^ this does not deftroy the Evidence 
 of the Creation : So if I am not able to 
 aflign the Caufe why God did not fend his 
 Son earlier into the World, this does not 
 invalidate the Efficacy of our Redemption 5 
 all that can be faid to it is, that the infinite 
 Wifdom of God made choice of this ful* 
 nefs of time, and thought it more conve- 
 nient than any other. 
 
 Anfrv, 2. Tho' Jefus Chrift came into 
 the World fome Thoufands of Years after 
 the Sin of Adam, yet thofe that died be- 
 fore his Nativity, were Partakers of the 
 Benefits of his Redemption as well as we, 
 provided they lived according to the Know- 
 }ed2;e God had siven them. 
 
 Olje^. ic. Could not God have deli- 
 ver'd us from our Sins by any other way, 
 than by the Death of his only Son > 
 
 Aufiv, I. Nothing lefs it feems could fa- 
 tisfie his Juftice 5 for we had offended an 
 infinite God, and confcquently our Sins 
 were of infinite magnitude, fo that nothing 
 could make an infinite Attonement, but a 
 Sacrifice of infinite Value, even his only 
 Son Jefiis. 
 
 Anfw. 2, 
 
the Authors Converfion, 123 
 
 Af2fw. 2. Had there been other means to 
 fatisfie our angry God, and he had accept- 
 ed one way, you would have faid why is 
 God pleas'd this way rather than another 5 
 io that if this Method of arguing be al- 
 low'd, God would be oblig'd to adt ac- 
 cording to every Man's Humour and foo- 
 liQi Capricio's. 
 
 AfTJw. 3. You may as well ask, why God 
 (did not create Men as perfcft as the blcll^d 
 Angels, and free from Sin 3 for this he 
 could (\o^ if his infinite VVifdom had 
 thought fit, and then we fhould not have 
 ftood in need of a Redeemer. 
 
 Anfvp. 4. The All-knowing God has ta- 
 ken fuch Methods as bethought proper to 
 manifeft his Juftice, Goodnefs, Mercy, &c, 
 but his Ways are incomprehenfible ^ fo that 
 we are obliged fubmiilivcly to admire his 
 infallible Government, v/ho defiresnotthe 
 Death of finful Man, but rather that he 
 fhould turn from liis VVickcdncfs and live, 
 Mufl: we not pay as great Duty and Defe- 
 rence to the King of Kings, as to our earths 
 ly Sovereign ? Shall a poor ignorant Sub- 
 ject condemn his Prince, who has always 
 approved himfelf a tender Father of his 
 Country > Shall he, I fay, cenfure the A- 
 ftions of his Governour, becaufe he can-^ 
 not conceive the Political Reafons for 
 them ? As for inftance, How many Subi.fts 
 ' K 3 'of 
 
/" 
 
 I 3 4 The Cyoiwds of 
 
 oi Frafjce condemned the French Ring for 
 concluding the. Peace at Refivyck,-^ they 
 knew indeed he was an ambitious Prince, 
 and thought he would never make a Peace, 
 if he had not a profped of fome great ad- 
 vantage by it, yet they (londemn'd him, 
 becaufe they could not imagine the Eleafpn 
 for his fo doing, which he has now told 
 the World, was to acquire the Crown of 
 Spain for his Grandfon. If then a Subjed 
 ought to be obedient to, and not to criti- 
 cize upon his Governours, the' he under- 
 ftands not the fecret Springs of State 5 
 much more ought we humbly to fubmit to 
 God, tho' his ways are pad finding out. 
 
 Ohjedf. II. Chrift could not pay that in- 
 finite Satisfaction which you fay the Sin of 
 Adam required ^ becaufe as God he could 
 not fuffer, much lefs could he die 5 and as 
 Man he was mortal, and therefore his Suf- 
 ferings and Death were not a fufficient 
 Ranfom ajone to fatisfie the infinite Juftice 
 of God, and attone for the Sjns of all 
 Mankind, 
 
 Anfw. I. The meritorius Death and Paf- 
 fion of Chrift might be doubly fatisfadory, 
 I. In regard to God's Holy Will , which 
 required nothing more for the deliverance 
 of us all, but has been fully appeas'd by 
 that Vidira only 5 God fure might declare 
 whkh way he would be fatisfied ^ and if 
 
 in 
 
the Author s Con'verfjojt, i 3 5 
 
 \r\ ihe Old Teftament the Sacrifices otBeafts were 
 llifficient to expiate the Crimes of particular Ot- 
 fenders, much more can the Sacrifices of the Son 
 of God attone tor the Sins of the whole World. 
 2. In regard to the Dignity of Chrift's Perfon, 
 who is God above all, blefTed for ever •, for tho' 
 he fuffer'd only in his Manhood, yet becaufe 
 that Human Nature was hypoftatically ioyned 
 to the Godhead, we may affirm, that the ever- 
 lafting Son of God fufFcr'd all that the Humani- 
 ty of Chrifl: endured for us. 
 
 Anfw. 2. Confidering Chrift as a Man, his 
 Perfon fo infinitely excell'd all others, that the 
 Sacrifice of it was an infinite Attonement tor our 
 Sins. He wasconceiv'd by the Holy Gholt, made 
 Man in the highelt perfe^ior, calFd the Son of 
 God, and predeliinated by the Father to be 
 our Redeemer. To this let us joyn the Power 
 he had to work Miracles, and the Miracles like- 
 wife the Father did to Ihew he was his beloved 
 Son in whom he was well pleafed, and then we 
 fliall conlcfs his Perfon was molt excellent, even 
 beyond expreffion, and mult give the greatelt va- 
 lue to his Sufferings ^ tor if the Captivity of a 
 Prince be fufficient to ranfom all his Subje^s, 
 much more may the Death of C hrilt attone tor 
 the Sins of all Mankind. 
 
 Object. 1 2. God could never fatisfie his own Ju- 
 ftice by giving his Son tor our Redemption, for 
 he then would fatisfie himfelf by himfelt!, which 
 is as abfurd as for a Creditor to pay himfelf out 
 of his own Money. 
 
 An/to. I. If this be granted, not only the Fffi- 
 cacy of all the Sacrifices that ever vi'ere otfer\l 
 mull be deltroy'd, but even the Worlhipot Goci 
 would ceafe •, for we cannot offer any thing but 
 what entirely depends upon him. 
 
 K. 4 AafiK\ 2. 
 
1^6 T^he Grounds of 
 
 AnfzQ. 2. We muft confider, that in the great 
 Works of our Creation and Redemption, God 
 afted not only by one ofbis Attributes, but by the 
 Harmony of them all. As for example : Suppo- 
 fing there had been a Man fo excellently perfe8:, 
 and fo little depending upon God, that he could 
 have paid the infinite Ranfom for all Mankind, 
 'tis true God by accepting him would have a8:ed 
 agreeable to his Juftice, but not to his Mercy, 
 Goodnefs, £?V. for God would not have (hewn his 
 Mercy by accepting a Sacrifice proportionable to 
 the Tranfgreflion •, but now he has fhewn his Love, 
 Goodnefs, and Mercy to us by giving his own Son 
 to be a Propitiation for us, as he has fatisfied his 
 Juftice by Chrift's Sufferings and violent Death. 
 
 Objetl. 1 ?. To whom then was the Price of our 
 Redemption paid > 
 
 Anfw, To God the Father, whofe eternal Wrath 
 we had defer ved, by finning againft his infinite 
 Maiefty. * 
 
 Ohjed. 1 4, But God the Father gave us the Re- 
 deemer. 
 
 Anfiio. Yes : But tho' God fent him into the 
 World, yet it was necefTary he fhould fuffer and 
 - die for our Redemption j and as this great Work 
 was God's gracious and willing acceptance of 
 his Sufferings, fo there was fomething particu- 
 larly for the Man Chrift Jefus to do for us, viz. 
 That he who could have commanded more than 
 twelve Legions of Angels, fhould meekly fub- 
 mit and offer himfelf a Sacrifice for the Sins of 
 the whole World ^ this ineftimable Offering God 
 was well pleas'd to accept, and to blot out all 
 our Offences for the fake of it. And thus the 
 great Work of Redemption was finilhed. 
 ^ OhjeU. I ^ If the facrificing of Children by the 
 Pagans^ feems fo very unnatural, furely the Death 
 
 and 
 
the Authors Conifer fion. 157 
 
 and Paflion of Chrift fhew much more Cruelty •, 
 it is harder therefore for me to believe, that God 
 (hould require the Sacrifice of his only Son, than 
 of fome thoufands of Infants. 
 
 Anjw. We will not pofitively affirm, that the 
 facrificing of Children is always unjuft and cruel, 
 for if there be any Cruelty in fo doing, it is a- 
 gainft the very Being of a God ; an Example of 
 which we have feen in Abrahcim^ who would ne- 
 ver fo cheerfully have attempted to facrifice his 
 Son Ifiiacj had he thought it contrary to the At- 
 tributes of God : And as to the Sacrifice of the 
 Son of God, the Father did not a£l againft his 
 Juftice by accepting it : For the better underltand- 
 ing of which let us confider, i. That Injultice is 
 a voluntary depriving another of what we are 
 neither willing nor able to make reftitution ^ fo 
 then God was neither unjuft nor cruel, by giving 
 his Son once to die for us, fince he the third Day 
 after rais'd him from the Dead, and gave him a 
 Life far more glorious than that he had before ^ 
 God has amply rewarded the Sufferings of his 
 Son's Human Nature, by taking him into Hea- 
 ven, and placing him at his own Right-hand for 
 evermore. 2. Chriit ofFer'd his Life as a Ran- 
 fom for us, and to be a Mediator between God 
 and Man,fo there could be no Injuftice or Cruelty 
 in the Father's accepting what the Son volunta- 
 rily ofFer'd ^ on the contrary, had not God accept- 
 ed the full Satisfaftion which his Son offer'd, we 
 fiiould have more pretence to charge him with 
 Cruelty and Injuftice^ for we muft condemn that 
 Creditor as cruel and unjuft, who will not accept 
 the Money his Debtor is not able to pay when it 
 is oifer'd to him by fome other charitable and 
 generous Man. 
 
 Ol)jc^/. 16, Whvdid God require the Scacrifice 
 
 of 
 
1 38 Th^ Grounds of 
 
 of his only Son, when he had forbidded the Jews 
 to offer Human Sacrifices ? 
 
 Anfzo.i, When God commanded the Jews not 
 to facrifice their Children, he did not eternally ob- 
 lige himfelf never to require (upon the molt ex- 
 traordinary occalion efpecially) any fuch Sacri^ 
 fice i as we noted before in the Example of Ifaac^ 
 
 Anfw. 2. God did not command the Jews to 
 erucifie Jefus Chrift,he only permitted him to fall 
 into the hands of malicious and finful Men, and 
 Chrift, like a Lamb dumb before his Shearers, 
 Qpen'd not his Mouth againlt his Murtherers •, but 
 tho' the Jews thro' Malice and Envy condemned 
 our Saviour, neverthelefs we may readily believe, 
 that God the Father accepted his Death as an ex- 
 piatory Sacrifice for the Sins of the whole World. 
 
 OhjeU. 1 7. But the Sin of Adam and his depra- 
 ved Pofterity, is only a Difobedience to God's 
 Commands, fo that Chrift by his perfeft Obedi- 
 ence might attone for rhefe Tranlgreffions, and 
 therefore it was not abfolutply neceffary he fliould 
 fuffer and die for our Redemption. 
 
 Anfw. I. Suppofing God could have taken an 
 eafier way for our Deliverance, rnuft we con- 
 demn him becaufe he took this ? Chrift with a 
 Word could cure all Difeafes, fhall he then that 
 is born blind murmur againil him for putting 
 Clay and Spittle upon his Eyes, and fending him 
 to wafli in the Pool of Siloam ^ 
 
 Anfw. 2. He that thinks the Sin of Aiam was 
 Difobedience only, is miftaken ^ for his Sin was 
 threefold : i. He was guilty of Infidelity ,becaufe 
 he believ'd the Serpent rather than God. 2. Of 
 Ambition, when he thought to be like God. 3. Of 
 Difobedience, in eating the forbidden Fruit. 
 
 Anfw. ?. Laftly, He is miftaken alfo, who 
 thtnks the finlefs Lite of Chrift was the complete 
 
 and 
 
the Author s Con'verfion, i gp 
 
 and ncceffary Satisfa8:ion for the complicated 
 Sin of Adam •, theSatista£lion chietiy anfwereth 
 the Penalty God Almighty threaten'd Adam with ^ 
 which Punifhment was Death, andChrifthas ob- 
 tain'd our Pardon by laying down his Life for us. 
 Obje^I. T 8. Adajii was threatned with Death, 
 by which I underftand eternal Death : But has 
 Chrift fuffered eternal Death > 
 
 Anfza. Chrilt did not fuffer the eternal Punifh- 
 ment we deferved, but his Agony and Bloody 
 Paffion were mott fevere and painful , his 
 Death curfed, and he perfe8:ly innocent •, fothat 
 altho' we have deferv'd everlalting Death, yet 
 God was pleasM to accept the Sufterings which 
 our Saviour for our fakes willingly fubmitted 
 to i this Sacrifice has made an Atonement for our 
 Sins, and we are again receiv'd into God's Favour, 
 fo that Chrift may properly be faid to have died, 
 di\\ vyi)^\ that is for us. 
 
 Ol?]clL 19. It is Itrange to me that Chrift, 
 who as a Man was adorn'd with all Vertues in 
 perfe£lion, and who voluntarily offer'd himfelf 
 to die for us, (liould not bear his Sufferings with 
 as much Joy and Courage as many of the Mar- 
 tyrs are reported to do ^ hut he faid his Soul was 
 troubled even unto Death, his Anguifh was fo 
 great that he fvyeat Drops of Blood, and prayed 
 three times t(^ his Father, that this Cup jnighf 
 fafs away •, and laftly, upon theCrofs he cry'd 
 out, faying, My God, jny God^ why haft thoufpr- 
 faken me ^ 
 
 Anfw. 1 . We need not take for granted all 
 that is contained in theBooks of Martvrs, fome 
 things therein perhaps were written purpofely 
 to encourage theChriftians inTimesof Perfecu- 
 tion, and to exhort them to imitate the V&rtue 
 and Conttgncy of chefe Martyrs. 
 
 Anjw, 
 
lAo Tf^^ Grounds of 
 
 Anfw. 2. Thefe Martyrs exerted their Cou- 
 rage, and fubdued their Paflions in public, that 
 they might the better remove the Fears of the 
 remaining ConfeiFors, but its probable in their 
 Confinement and private Retirements they felt 
 themfelves to be but Men. 
 
 Anfva. 3. If all be true that the Writers of 
 thefe Books have faid, it muft be attributed to 
 the Operation of God's Holy Spirit, who gave 
 them fuch an undaunted Courage, and an afiured 
 hope that they fhould receive everlafting Glory. 
 But God permitted his Son to be more troubled 
 under his intenfe Sufferings -, i. Becaufe if one 
 of us (hould be expos'd to fuch Trials for 
 Chrift's fake, and this Man (hould fhrink and 
 tremble at the approach of Torments and Death, 
 inftead of (hewing thatCheerfulnefs and Prefence 
 of Mind which the Primitive Martyrs did, he 
 fhould not therefore think his Death unaccepta- 
 ble to God, for it certainly would be grateful to 
 God, if he (according to the Example of Chrift) 
 meekly fubmitted to his Holy Will. 2. That 
 Chrid's Sufferings and Death might be of greater 
 value. Lallly, That Chrift might be our Helper 
 and Defender, that he who was tempted, fuf- 
 fered, and died, may be the more ready to af 
 litt and comfort us in all our Trials and Affli- 
 ctions. 
 
 Thefe and the like Obje£lions I made againft 
 the Work of Redemption, which being anfwefd 
 by my Guide, I began in the laft place to attack 
 the Myfteries of the Chriftian Religion with thg 
 following Arguments, 
 
 Oh]eci, 20. We have hitherto fpoke of Chrift 
 and the Holy Ghoft as two diftinO: Perfons in the 
 Godhead, and the Chriftian Religion obligeth us 
 to believe the Myftery of the Trinity in Unity, 
 
 and 
 
the Authors Comber fion. iai 
 
 and Unity in Trinity, and that the Second Per- 
 fon in the Trinity came into the World, and 
 took our Nature upon him, ^c, all which are 
 Myiteries indeed to me, and feem contrary to my 
 Realon, and the Nature of God. 
 
 Anfvo. We muft not confound what is above 
 Reafon with that which is contrary to Reafon : 
 We now by Experience know many things which 
 at hrit feem'd above our Reafon. One or two fami- 
 liar Inftances will make this Matter clear : Sup- 
 pofe a Man born in a very cold Climate, fhould 
 go into a hot Country, where the Natives never 
 faw Snow nor Ice, and fhould tell them. That 
 where he was born, the Water, at a certain Sea- 
 fon of the Year, was fo hard that a Horfe can 
 run over it •, thefe People would fay, It is a- 
 gainft Reafon, and contrary to the Nature of 
 Water to grow hard ; and therefore becaufe nei- 
 ther Reafon nor Experience taught them other- 
 wife, they would conclude the Traveller had a 
 mind to impofe upon them : But if thefe Inha- 
 bitants were perfuaded he was a faithful honeft 
 Man, and faid he faw it with his own Eyes, 
 and would not tell a Lye for the greateft advan- 
 tage, then certainly they would believe it upon 
 hisTcllimony, tho' they could not conceive how 
 fuch a thing Ihould be. Another Inftance is the 
 ufe of the Loadltone ^ the firft that found it out 
 was furely contradicled, feme perhaps believ'd 
 him upon his Word, fome doubted, and others 
 utterly deny'd tlie poflibility of it •, but Expe- 
 rience having convinced us, now no Body in thefe 
 Parts dilputeth it , tho' we cannot conceive the 
 R-eafon tor it ^ the wifeft Philofophers haveen- 
 quir'd into the Nature of it, but after all their 
 Suppofitions and pretended Demonltrations, they 
 are forced to place it amongtt Arifictle'^ occult 
 
 Qiia- 
 
1^2 The Groiwds of 
 
 Qualities, and to fay with me it is above 
 Reafon. So we may fay of the Chriftian My- 
 fteries : A Jew or a Gentile, who was never in- 
 ftru£led in this Doftrine, takes it to be abfurd, 
 againft Reafon, and the very Being of a God ^ 
 but when they are convinc'd that Chrift was the 
 Author of it, and that he was greater than all 
 the Prophets, the Son of God that could not 
 impofe upon us, or be impos'd upon, that he 
 had confirmed this Do6lrine by almolt an infinite 
 number of Miracles, that God from Heaven 
 had declar'd him to be his beloved Son, and com- 
 manded us to hear him ^ I fay, after we are con- 
 vinc'd of all this, we muft then conclude it is 
 above, but not againft Reafon ^ then we muft 
 condemn our too great prefumption, and con- 
 fefs the weaknefs of our Reafon, which would 
 comprehend the Myfteries of God, and yet can- 
 not underftand a multitude of Natural Things : 
 By thefe means it was, that this Holy Do£lrine 
 was propagated and prevail'd : Afterwards fome 
 Writers began to argue upon it, and fome en- 
 deavoured to render it intelligible y but their Ex- 
 planations are rather a differvice than advantage 
 to it. 'Tis too true this Holy Doftrine has been 
 condemn'dby fome Seds of Chriitians, but that 
 never will deftroy it ^ I am very much millaken 
 if there be any Truth, let it be never fo clear 
 and evident, but has been contradicted by fome 
 fort of Men or another. 
 
 The Author's AppUcatioTi, 
 I don't wonder then that fo many Chriftians 
 deny this ^ for my own part I muft to myOiame 
 confefs, that for fome time after my Converfion, 
 I had my Ihare of Doubts and Scruples about it; 
 but having farther examin'd it, I have been ob- 
 liged to acknowledge my weaknefs and ignorance, 
 
 my 
 
the Author s Co?i'verjio?i. 145 
 
 my too great prefumption and too little humi- 
 lity, in believing rather what my Reafon than 
 what my blefled Saviour taught me •, but blef- 
 fed be our merciful God, my Conviftion is the 
 ftronger. I fhall not detain the Render by ci- 
 ting all the Texts of Holy Scripture which teach 
 this Truth, every one has his Bible at home, and 
 I wifh they frequently may read, mark, learn, 
 and inwardly digeft what's contained therein. 
 I fhall conclude this Point by faying, if we be- 
 lieve nothing but what we can comprehend, we 
 muft lift our felves amongft the Sceptics, and 
 doubt of every thing we raft, fee, or leel. 
 
 Obje^. 21. Did Chrift when he was an Infant 
 know he was God > 
 
 Anfw. Did you know when you were but fix 
 Months old that you were a rational Creature > 
 You cannot fay you did. But let this fatisfie 
 you, the Godhead is not obliged to manifeft it 
 felf in its Glory wherefoever it is •, for the Ubi- 
 quity of God fills all places imaginable, how- 
 ever it doth rarely manifeft it felf as it did on 
 Mount Sinai^ See. 
 
 Obje^/. 22. Laftly, I objefted, Since the Chri- 
 ftian Religion has fuch plain Evidences, and its 
 Precepts far excel what the Prophets and Philo- 
 fophers taught, why is it the lealt obferved > 
 Why don't the Chriltians live according to thefe 
 moll ejjccllent Rules i* Methinks, if ihty be- 
 lieved what they profefs, they ffiould with the 
 greareftawe and diligence obferve it. 
 
 A/i/w. You mult ask thoie unieaionable Men 
 who do not praftife what they profefs •, they 
 have as much Evidence as you, and more too, 
 tor they are not full of the Prt-judices of other 
 Religions, and I am perfuaded that the Evi- 
 denced 
 
144 "^^^ Grounds of, &c. 
 
 dences I have brought to you are able to con- 
 vince any ihinkhig Man. 1 muft with great con- 
 cern acknowledge, that the true Religion is the 
 lealt obferv'd, tho' it is ever the fame ^ but the 
 evil Praftices of thefe Profeffors ought not to be 
 a fcandal to you ^ for lince they have been edu- 
 cated in the true Religion, and fo carelefly de- 
 viate from it, their Condemnation will be the 
 greater : Let them remember our Saviour's words, 
 The Servant that knoweth his Mafter's Will^ and 
 doth it not^ jhall he beaten ivith many ftripes. 
 Therefore in another place he fays. They Jhall 
 come from the Eaji and from the JVeJi^ from the 
 North and from the Souths and Jhall fit dov:n 
 in the Kingdom of God-^ hut you your f elves foall 
 be thruji out : That is, many Jews and Gentiles, 
 who have liv'd according to the Light of their 
 Keafon that God bellowed upon them, fhall bs 
 received into the Mercy of the Father, and be 
 faved by Chritf s Blood, whilft many Chriftians, 
 who defpife the Grace of God, and perfift in 
 their finful Courfes, fhall be rejected and receive 
 eternal Damnation. God of his infinite Mercy 
 grant we may not be of this number. 
 
 Thefe were the principal Objections I brought 
 againit the Chriftian Religion ^ and blelFed, for 
 ever blefled, be G O D, that direQed me to fuch 
 a Man who could give me fuch fatisfaQory An- 
 fwers, that by the Divine Grace alhfting, I pro- 
 fefs'd my felf heartily willing to leave my old 
 Pagan Idolatry, and to embrace the true Chri- 
 ftian Religion. To this Almighty God be all 
 Honour and Glory afcribed now and for ever- 
 more. Amitt, 
 
 A De- 
 
(145) 
 
 A 
 
 DESCRIPTION 
 
 O F T H E 
 
 Ifle FORMOSA. 
 
 By Mr. George Pfalma^aazaar, 
 
 ■ 111 ■!■«"* 
 
 CHAP. I. 
 
 Of the Situation, Magnitudey and P/- 
 Vtfton of the ISL E. 
 
 TH E Ifland Formofa, which by the 
 Natives is called in their Language, 
 Gad Avia, from G^^, 'Beautiful, and AvU 
 an Ifle, and by the Chinefe is called P^- 
 cando, is one of the mod Pieafant and Ex- 
 cellent of all the AfiAtick Ifles, whether we 
 Confider the convenient Situation, the health- 
 ful Air, the fruitful Soil, or the curious 
 
 L Springfj 
 
146 J Defcnptio^i of the IJIe Formofa. 
 
 Springs and ufeful Rivers, and rich Mines 
 of Gold and Silver wherewith it abounds 5 
 for it enjoys many advantages which other 
 Iflands want, and wants none of thofe 
 which they have. 
 
 Formoja and Jap^p^, are the rcmoteft 
 parts towards the £^/, which are hitherto 
 fcnown or difcover'd, and fo they are the 
 firft Countries that are vifited with the 
 Rays of the Morning Sun. Formefa has 
 on ihe North fide Japa^^ diftant about 200 
 Leagues ■ on the North and M^eft^ Chi»a, 
 from which it is diflant about 60 Lea- 
 gues ; and on the 6cfah fide Luconta^ from 
 which it is diftant about 100 Leagues. 
 
 This Ifle Formofa extends it felt in length 
 from North to South above 70 Leagues,and 
 in breadth from Eaft to Weft 1 5 Leagues, 
 being about 130 Leagues in Circumference. 
 It is divided into five Ifles, vv hereof two 
 are called Aviasdos Lardoms^ or the Illes of 
 Thieves^ the third is called Great Feorko, the 
 lourth Litt/e Peorkoy and the fifth, wliich 
 hes in the middle, and is called 'IQaboskiy 
 or the Principal Ifland, is greateft ot all the 
 five, being 17 Leagues in length and 15 
 in breadth,is moftHri8:ly called G^^ Jvia, 
 or the Ifland Formofa; tho' all the reft, 
 which for diftinclion fake, are called by fe- 
 veral Names, are comprehended under the 
 
 Genera! 
 
A Defer lotion of the Ife Formofa."^ 147 
 
 General Name of Formofa; and in this 
 Senfe we (hall ufe the Word in the follow- 
 
 ing Account of this Ifle. 
 
 CHAP. II. 
 
 Of the great ^Volutions which fc^Ve 
 happe?i'd in the Ijhnd Formofa. 
 
 WE find in our Chronicles, that a- 
 hove 200 Years ago, the Ifland 
 Formofa had been Govern'd for fome Ages 
 by one King, who in his Adminiltration 
 depended upon the Reprefentatives of the 
 People, who are two or three Men chofen 
 in every City and Village, to take care of 
 their publick Concerns. This King whom 
 the Natives in their Language called Ba- 
 gaio, had one Governor in each of the afore- 
 mentioned Ifles, fubjeft to his Power, and 
 accountable to him for their Adminiftration ; 
 and this Govcrnour was called by the Na- 
 tives Ta?fo, But about 200 Years ago the 
 Emperor of Tart dry invaded this Ifland and 
 fubdued ; which continued under the Do- 
 minion of the Tartars until the third Gc- 
 L 2 neration; 
 
148 A Defer ipthn of the Ifle Formofa. 
 
 neratlon : But the third Emperor who fuc* 
 ceedcd after this Conqueft, 1 being an Au- 
 ftere Tyranical Prince, who was very cruel 
 to the Natives, and had formed a dcfign 
 to extii^ate their Religicn, did fo provoke 
 their natural Rage, that at laft tliey did all 
 with one confent take up Arms, and rofe 
 againll: his Oeputy and the Forces by 
 which he ruled them, and drove them all 
 out of the Country, after a bloody Battle, 
 And thus they fliook off the Yoke of Tar- 
 tariart Bondage, under which, they had 
 groan'd above 70 Years ; and reftored their 
 Natural Prince to the rightful Throne of 
 of his Anceftors, who now became inde- 
 pendent not onky of a Foreign Prince, but 
 of all the little Commonwealths within his 
 own Dominions ; in which ftate they con- 
 tinued above 70 Years. During wiiich 
 time the Eueopea/js came thither, 'viz. the 
 Dutch and Engliflj, who maintained a great 
 Trade with the Natives, efpecially in 
 Gre.tt Veorko^ where the Dutch built a 
 Caftle called Tyowan. At the fame tima 
 while the Dutch were there the Chimfe came 
 and attempted to land in the Ifiand, with 
 a defign to Conquer it, but were ftoutly 
 repulfed by the Natives, who took up 
 Avms in defence of their Country, and 
 
 maintained 
 
A Defer tpt ion of the Ife Formofa . 1 49 
 
 maintained a War witli the Chimfe for 
 fome Years 5 until at laft they drove them 
 back into their own Country. And the 
 Formofans finding that the Dutch under a 
 falfe pretence of joining with them to force 
 back the Chimfe, had treacheroufly under- 
 hand affiftcd tliem to Conquer Formofa^ 
 hoping at laft to vvreft it out of their hands 
 and make it their own; the HolimderswQVQ 
 thereupon baniilied, and prohibited to 
 come any more into that Ifland, and their 
 Caltle Tyowxn was Demoliflied : Yet upon 
 fome fair Promifes they were afterwards 
 permitted again to Land there, provided 
 they fliould ftay but a little while, and a 
 fufficieut Guard fliould attend them and ob- 
 ferve their Motions. Thither therefore 
 they come, and when they can find what 
 they have a mind to in Formofa, they go no 
 farther ; but when they mifs of their aim 
 there, then they travel further into Japan, 
 'viz. to the Ifle of Nangafaque, for they 
 are not permitted to go to any other place. 
 However under thefe Commotions Formofa. 
 ftill preferved its form of Government in- 
 dependent of a foreign Prince, until Me- 
 ryaafJanoo firft ravifhed Japaa by Villany, 
 and then conquei'd Formofa by a trick, 
 of both which Revolutions I fliall now 
 give the Reader a fliort and true Account, 
 
 L g as 
 
I ^o A Defcription of the Jfle Formofa. 
 
 as it is to be found in our Hiftories, and is 
 firmly believed by all the People of Formofa^ 
 upon a conllant Tradition from Father to 
 Son, for the fpace of Fifty Years and up- 
 wards. 
 
 Meryaandanoo was by Nation a Chinefe^ 
 but coming to Japan while he was Young, 
 he was by the favour of fome Great Man 
 admitted to fome meanOflice, in the Court 
 of the Emperor Chazadijn^ where he con- 
 tinued fome time, and had his Education. 
 But the Emperor perceiving that he was a 
 a very Ingenious Young-Man, and well 
 qualified for a better Office, gave him at 
 firft fome inferiour Place in the Army, in 
 which he behaved himfelf fo well, that he 
 was quickly preferred to a higher Poll:, and 
 by his winning behaviour and admirable 
 Condu£l, he fo far infinnuated himielf into 
 the favour of the Emperor, that he was 
 gradually advanced from one Poll: of Ho- 
 nour in the Army to another ; until at laft 
 he arrived at the higheft, and was made 
 Carilhan, or Chief General of all the Im- 
 perial Forces, which is the higheft Office 
 in the Empire, not only for Honour, but 
 for Power and TruH:. And in the admini- 
 ftration of thi Office, he behaved himfelf 
 with fo much Prudence and Courage, that 
 tiie Emperor loved him exceedingly 5 but 
 ' ■ ' much 
 
A Defcripnon of the J/!e Formofa. i ^ i 
 
 much more did he win the Heart of the 
 Emperefs, who was fo taken with his gal- 
 lant Mien, that fhe could not Hve with- 
 out him : So great was her kindnefs to 
 him, and fhe put fuch an entire confidence 
 in his fair Speeches, that flic would often 
 meet him in private places ^ which was a 
 favour very rare and unufual in that Coun- 
 try, efpeciaily from fo great a Perfon as 
 the Emperefs. Having thus gained the 
 Love of the Emperor and Emperefs, to fo 
 great a degree, this ungrateful Villain made 
 ufe ot that familiarity to which the Em- 
 prefs admitted him, and of that confidence 
 they both put in him, firfl to raife a Jea- 
 loufie in the Mind of the Emperor againfl: 
 the Emperefs ; and then by this means to 
 contrive an opportunity for murdering them 
 both : which Barbarous defign this Bloody 
 Villain accompliflned aftet- this manner/ 
 Firft, he perfwaded the Emperor that his 
 Emperefs was inLove with a certainNoble- 
 man,whom he fuppofed, and flic often met 
 him, and had private converfation with 
 him in the Garden : Whereupon the Em- 
 peror being highly enrag'd both againft this 
 Nobleman, whom he falfly accufed, and a- 
 gainftthe Emperefs, who was fuppos'd to have 
 kept company with him,' defired Merya/in- 
 danoo to enquire diligently at what Hour, 
 L 4 and 
 
152 ^ Defer ipion of the Jjle Formofa. 
 
 and in what place they were to meet toge- 
 ther in the Garden, if it w^ere pofiible for 
 him to find it out 3 and then fays he, come, 
 and acquaint me with it, and I will take 
 care that neither of them fhall efcape out 
 of my hands, until they have both fuffer'd 
 Death, according to the demerit of their 
 Crime. This Meryaandamo promifed tQ 
 do ,as the Emperor had defired him ; and 
 fometime after he came out of the Empe- 
 ror's prefence, he went to the Apartment 
 of the Emperefs, and having good afTui" 
 vance of her ready compliance, by his 
 iormer private converfations with her, 
 lie pray'd her to meet him, at a cer- 
 tain Hour of that Day, in a certain place 
 of the Garden, which llie, miftrufting no- 
 thing, readily promifed to do, and appoint- 
 ed the time and place for their meeting. 
 Having gained this point, which was a 
 great flep towards finifliing his defign, he 
 went and acquainted the Emperor, that at 
 fuch an Hour the Nobleman was to come, 
 and to meet his Emperefs in fuch a place 
 of the Garden, Whereupon the Emperor 
 prefently commanded his Guards to be got 
 ready, with wliich he intended to fcize 
 them both together, and bring them to 
 dcferved punilhment. In the mean time 
 Merjaandanoo having changed his Clothes, 
 " " avod 
 
J Defer ipt ion of the I fie Formofa. 15^ 
 
 and maskM his Face, that he might not 
 be known to the Emperor, under this dif- 
 giiife meets the Emperefs at the time and 
 place appointed, whom he moft Barbar- 
 oufly IkbbM, with a poifonM Dagger, to 
 conceal the Murder, by flopping the Effu- 
 fion of Blood : The Emperor comes at firft 
 all alone into that place of the Garden to 
 fatisfie his Curiofity of feeing them toge- 
 ther, fearing left the appearance of the 
 Guards would make them run away 5 and 
 lie perceiv'd a certain Nobleman, as he 
 fuppofed, lying upon the Emperefs in an 
 unfeemly pofture, he called for his Guards, 
 who were at fome diftance from the place : 
 But while he advanced towards the Noble- 
 man, not knowing him to be Meryam^ 
 danoo^^Mcryx.i,nd.woo was too nimble for 
 him, who come fully prepared to execute 
 the wicked defign he had plotted, for he 
 had no fooner called for his Guards, but 
 he clofed in with him, and gave him his 
 Deaths wound with the fame poifon'd 
 Dagger; and immediately after he had 
 ftruck the blow, he fled away with all 
 poflTible fpecd, through unbeaten Paths a- 
 mong Trees and Bullies, and fo made his 
 Efcape without being difcover'd: When 
 the Guards came and found the Emperor 
 and Emperefs both kili'd, they flood for 
 
 fome 
 
154 -^ Defer if t ion of the IJle Formofa. 
 
 fome time aftoniQi'd, at this ftrange and 
 furprizing Event s but they wonder'd moft 
 of all at the Murder of the Emperor, who 
 fo lately parted from them, and whom they 
 heard but a little before call upon them to 
 come to him ; fome condoled the fudden 
 Death of two fuch great Perfons, while 
 otl^ers fearch'd every where about the 
 Garden, among the Trees and Bu"* es, to 
 find out the Murderer 5 But when they faw 
 that no difcovery could be made, the Sol- 
 diers began to Mutiny^ had not the Captain 
 of the Guards diverted their Fury, by 
 telling them. That they mufl do nothing 
 until tliey had firft acquainted the Carilhan 
 with what had happened ; whereupon a 
 Party was immediately difpatch'd to his 
 Houfe, (whither he had made his Efcape 
 after he had committed the Murder) and 
 when they came there, and told him, he 
 feem'd to be mightily furpris'd and troubl'd, 
 as if he knew nothing of the matter : But 
 to lofe no time in a cafe of fo great confe- 
 quence, he went in all hafte to the place, 
 where having viewed the dead Bodies, he 
 evprefs'd his great Sorrow, with many 
 Sighs and Tears, for the lofs of two Per- 
 fons fo great and fo good, to whom he had 
 been infinitely obliged, and declared that 
 this execrable Murder had been committed 
 
 by 
 
"V 
 
 J Defer ipt ion of the IJIe Formofa. 155 
 
 by a certain Nobleman, naming him, who 
 had frequently kept Company with the 
 Empereis in private, and had appoi'ired a 
 meeting with her this very Day, as [\c was 
 well afTur'd. This diicover\ gave >:^reac 
 fatisfaftion to the Guards, who be;ng glad 
 of the opportunity to revenge t-: ; Death of 
 their Matter, went prefently anci Aruck off 
 the Innocent Nobleman's Head, by his 
 Order, who was the Murderer himfelf. 
 3ItTjaa^4a/wo having thus far fucceeded in 
 his defign, wanted now only to he de- 
 clared Emperor, which met with fome op- 
 pofition from thofe in the Army, who fa- 
 voured the Family o( Chazadij??^ though 
 he had no Children by his Emperefs, but 
 only by liis Concubines; and for fome 
 time there were many Cabals and Facti- 
 ons about the next SuccefTor to the Empire 5 
 But at lafl: MeryMndanoo, having pre-cn* 
 gaged a great Party for him, and being 
 generally beloved by the Soldiers, by his 
 prevailing Tntereft in the Army, was cho- 
 fen and declard Emperor 0^ Japan ; which 
 was the finnifliing of the great defign he 
 intended to accompliQi, by all the afore- 
 mentioned Villainies and Cruelties. 
 
 About two Years after he was promo- 
 ted to the Imperial Crown of J^tpa^^ he 
 counterfeited himfelf to be fick, and caus'd 
 
 innu- 
 
156 A Defer iptifft of the J fie Formofa. 
 
 innumerable Sacrifices to be offered to the 
 Gods of '^AjfAn^ for the Recovery of his 
 Health s but all thefe Sacrifices, proving, 
 as he pretended, ineffe^lual, To that thefe 
 Gods feem'd either unable or unwilling to 
 relieve him, he declar'd, tho' in deep dif- 
 fimulation, that it was neceflTary for him 
 to feek for Relief from the Gods of other 
 Countries. And to this end he fent an 
 AmbalTadour with a Letter to the King of 
 Formofn^ who was to entreat the King of 
 Formofa in his Name, that he might have 
 leave to fend and offer Sacrifices to the God 
 of his Country, by whom he hoped to 
 find that cure of his Difeafe, which in vain 
 he had expeded from his own Gods, tho' 
 he had offerM loooo Sacrifices to appeafe 
 them. 
 
 His Letter to the King, was 
 to this purpofe. 
 
 Meyyaandamo^ Emperor oi^apan^ to the King 
 of Formofa, my Friend, <^c. 
 
 BE'mg afflicied with a very grievous Dif 
 eafcy And having endeavoured by my Ob- 
 htions to pAcifie the Gods of my Country, 
 that- I might recover my Health, I have found 
 
 all 
 
A Vefiription of the JJle Hormofa. 1 57 
 
 dli my endeavours hitherto ineffectual^ whether 
 through the Anger cr Impotence of the Gods 
 I know not : And therefore having a great 
 Veneration for your God, of tvhofe great Power 
 and Goodnefs 1 am fully perfrvaded^ I muft 
 entreat you to give leave that feme of my 
 SuhjeHs may be Jent into your Ifland^ who 
 fl)aU bring along with them the Beafis they 
 are to offer in Sacrifice to your God, for the 
 Recovery of my Health. Jind if your God 
 fhall befo far appeafed by theje Sacrifices as to 
 refiore me to Health, I do hereby promife you, 
 that through all the Empire of Japan, and in- 
 all the other IJles fubjeci to my Dominion, I 
 ivill plant and eftabliffj your Religion. And 
 foyour Godfljall be our God, and we flj all live 
 in perpetual Friendfhip with one another, 
 
 I expeft your Anfwer to this Requcft 
 by my Ambaflador. 
 
 After the King of Formofa had read the 
 Letter, he fent for his Priefis and acquaint- 
 ed them with the Contents of it, and com- 
 manded them to confult their God, whe- 
 ther he would grant what the Emperor of 
 Japan had defired : The Priefts hoping 
 that they fhould reap great Profit and Ad- 
 vantage from the Emperor, by the Japan- 
 nefs\ coming into their Country, to offer 
 
 Sacrifice, 
 
I 58 A Defcriftion of the //^Formofa. 
 
 Sacrifice, told the King, that they had 
 confulted their God, and he had conlented / 
 that they fhiould come here to offer Sacri- 
 fices, but he had not declar'd what fuccefs 
 their Oblations fhould have as to rcftoring 
 the Health of their Emperor. Tlie King 
 having received this Anfvver from his 
 Priefts, fent for the Ambaffadors of the 
 Emperor of '^j^f^'^f and told them. Go md 
 falute your Emperor in my Namey and tell 
 hirn^ that he has leave from my God, and from 
 me, to jend fame of his Suhjecls to offer Sa- 
 crifices to our God ; at^d if our God jhall re- 
 fl-ore his Healthy I hope h.^ will perform what 
 he has fromifed of eftabltjbifig the yVorf/jip of 
 our God in all his Dominions. 
 
 The AmbafTadors having taken their 
 leave of our King returned home, into their 
 own Country, and acquainted the Em- 
 peror o^ Japan with the Anfwer of the King 
 of Formoja to his Letter, who was very 
 glad at the good fuccefs of their Negoti- 
 ation, having further defigns in it than they 
 were aware of: And therefore he prefently 
 commanded a great Army to be made 
 ready, and order'd the Soldiers to be put 
 in great Litters, carried by two Ele- 
 phants, which will hold Thirty, or Forty 
 Men ; and to prevent any fufpicion 
 of the the Formofansy they placed Ox- 
 en or Rams to be feen at the Windows 
 
 of 
 
J Defcrti>tionof the J/le Formofa. 1 59 
 
 of the Litters. Thus he covertly convey'd 
 a numerous Army into the Ifle Formofa^ 
 with many of the Nobility of his Court, 
 under the Religious pretence of Offering 
 Sacrifice for the Recovery of his Health, 
 but really with a defign to Conquer the 
 Country. The numerous Chariots were 
 divided into three parts, the greateft of 
 which wasfent into the Capital City Xf^r- 
 netfa, and the two other parts into two o- 
 ther Cities, called B/^ w and KJjadzey ; And 
 at a certain Hour appointed the Chariots 
 were opened in all the three Cities, the 
 Soldiers came out, and with Sw^ord in 
 Hand, threatning prefent Death to the 
 King, and all the Inhabitants of the City 
 Xtermtfa (which was likewife done in the 
 other Cities at the fame time) unlefs they 
 ^ould fubmit themfelves to he governed 
 by the Emperor of ^apan. The King con- 
 fidering that he had no other profpe6t but 
 that of imminent and unavoidable Death 
 before him, and that there was no hopes by 
 his Death to prelerve the Ancient Liberties 
 of his Country, chofe rather to fubmit to 
 the fatal neceflity he was under, than 
 throw away his Life to no purpofe 5 and 
 the reft of the Inhabitants every where fol- 
 low'd his example in this furprifing danger 
 of Death, fo that the %vhole Kingdom was 
 quickly reduc'd ynder the Yoke of the Em- 
 peror 
 
i6o A Defcription of the Ijle Formofa. 
 
 peror of Japaft, without the EfFufion of 
 much Blood. And from that time the Em- 
 peror of Japafz fends a King into the Ifle 
 Formofa, who is called Tarn Angon^ or the 
 fuperintendent King ; But he who was 
 King before, in that Ifle, is only as SiBaga- 
 hn^ro or Viceroy , or one that is next to 
 the King in Dignity without any Power. 
 And this is a fhort Hiftory of the manner 
 how the Ifle Formofii was fubdued by the 
 Villany of the Emperor MeryAnndmoo, who 
 infl:ead of Sacrificing Beafl:s to the God of 
 the Country, as he pretended, would have 
 Sacrificed the Inhabitants to his own Am- 
 bition, if they had not prevented him by a 
 voluntary fubmiflion to his Rule and Go- 
 vernment. I (ball therefore in the next 
 place give an account of the Form of Go- 
 vernment in this Ifle, which is now almoft 
 the fame with that which is in the other 
 Ifles of jApAn. 
 
 CHAF ; 
 
^ Defer ijJtio^ of the Ifle Formofa . 1 6 1 
 
 CHAP. III. 
 
 0/ //;e Form 0/ Go^enwient in the 
 Jjlxyid PoimoCi, and of the Ne0 
 Laws made by the Bmj^cror Meryaan- 
 danoo. 
 
 MEryaandanoo being thus fettled Em- 
 peror of Japan and Formofa^ made 
 new Laws relating to the Deputy King,and 
 enforced the old Laws relating to the Sub- 
 jects, with grievous Penalties, as will ap- 
 pear hereafter. 
 
 The Firft Law is. Concerning the Kings 
 that are fubjed to him, who are Twenty 
 Five in number ('befides the Eight who 
 are not properly called Jngons or Baga/os 
 but VicerQjs or BageUrpders ) And thefc 
 Kings are oblieged,by this Law, twice in a 
 Year to wait upon the Emperor, and thea 
 every one of them is to give an account of 
 his Adminiftration of the Government, and 
 of all the Notable Occurrences which liave 
 happened in his Kingdom for the fpace of 
 half a Year, and to receive the new Com- 
 mands of the Emperor, if he fhall think fit 
 to give any. M The 
 
162 A Bejcriptton of the Ifle Formora. 
 
 The Second Law is, That none of them 
 fiiall tranfgrefs the Commands of the Em- 
 peror, unlefs he firll: acquaints him with 
 the neceflity that forces him to dp it ; yet 
 in a cafe of urgent ncceffity, this Law is 
 moderated by Equity. 
 
 The Third Law is, That they fhall do 
 nothing to the detriment of the People, fub- 
 )e£l to their Government s Tiiat they fhall 
 not be unjuft, orctuel to them, or any ways 
 prejudice them in their Life,Fortune,or Re- 
 putation, without a jufl: caufe: which Law 
 he mde to gain the Love of the People. 
 
 The Fourth is, That none of the Kings 
 fhall fuOer a Chriftian to live in his Coun- 
 try, but every one of them fhall keep Sear- 
 chers, or Centinels in the feveral Sea Ports, 
 who fiiall Try all Foieigners, as foon 
 as they arrive in the Harbour whether 
 they be Chriftians or no, by this Teft-, 
 of trampling upon the Crucifix; which 
 Teft was chiefly 'defign'd againft tlie 
 Papifls, who worfhip the Crucifix, and 
 therefore dare not trample upon it : But as 
 to other Foreigners who do trample upon 
 the Crucifix, the Governour is to grant them 
 a Pafs to Travel through all the Cities un- 
 der his Dominion, provided they are not 
 above Twenty in number. 
 
 The laft is, That no King can prohibit 
 or enjoin any Religion, in his Country, 
 but every fubjeft Oiall enjoy the Liberty of 
 
 his 
 
A Defer ipt ion of the IJle Formofa. i6^ 
 
 his Confcience to worfhip his God after 
 his own way, except there fhall be any 
 found that are Chriftians^ for thedifcovery 
 of whom there fhall be Searchers appoint- 
 ed in all Cities and Villages, who fhall try 
 them by the Teft aforementioned. Andto 
 all thefe Laws this Sanction is added, That 
 if any Perfon fliall violate any one of thefe 
 Laws they fliall prefently be put to Death, 
 which is the true Reafon, why the Com- 
 mands of the Emperor are every where lo 
 exa6llyobey'd. 
 
 He made no new Laws relating to the 
 Subjects, but only revived the Natural and 
 Ancient Laws, which he enforced with new 
 Penalties proportionable to the Crimes. 
 
 The Firft is againft the Chriftians, That 
 if any Foreigner fliall be found who is a 
 Chriftian, and who hath fcduc'd or endea- 
 voured to feduce the Inhabitants to Chri- 
 ilianity, he fliall be impiifon'd, together 
 with all thofc whom he hath feduced. 
 And if he will Renounce the Chriftian 
 Faith, and worfhip Idols, he fliall not only 
 be pardon'd, but have a certain Penfion al- 
 lowed him for his Subfiftence; but if hs 
 refufe to do this, he fliall be burnt alive ^ 
 And as to thofe who have been feduc'd, if 
 they will return to their former Idolatry, 
 they fliall be fet at liberty ; but if they will 
 sot, they fliall be hang'd, 
 
 M ? The 
 
164 -A Defer ipt ion of the Ifle Formofa. 
 
 The Second isagainIl:Murderers,Thieves 
 and Robbers, ^viz. Wholbever lliall kill 
 anotlier Man unjuftly, (liall be hang'd up by 
 the Feet with his head downward, and after 
 this manner fliall hang alive a longer or 
 iliorter time, according to the aggravation 
 of his Crime, until he be Shot to Death 
 with Arrows : But if he be both a Robber 
 and a Murderer he fball be Crucified. A 
 Thief fhall be puniflied according to the 
 heinoufnefs of his Crime, either with Hang- 
 ing, or continual Imprifonment , or with 
 Whipping, or a Fine. 
 
 The Third Law is againft Adulterers, 
 T/^. They fliall for the tirft Offence pay a 
 pine of 100 CopA'ds ( each Copm being a 
 piece of Gold weighing a Pound) and thofe 
 who have not Money to pay fuch a Fine, 
 they fhall be publickiy Whipt by the Hand 
 of the Hangman : But if any Perfon be 
 guilty of the fam^e Crime a fecond time, 
 he or fne fliall be beheaded. For though, 
 as will appear in the following Chapter a- 
 bout Religion, every Man may have as 
 many Wives, as his Eilate is able to main- 
 tain ? yet if any Man fiiall carnally know 
 another Woman befides his own Wives, to 
 wbom he has promifed Fidelity, he is 
 guilty of Adultery. 7 he fame Law ob- 
 liges all thofe who are unmarried provi- 
 ded they be Nativesof the Country: But 
 
 this 
 
 Z' 
 
A Defcription of the Jjle Formofa ." 165 
 
 this Law does not extend to Foreigners, to 
 whom the Natives are wont to offer Virgins 
 or Whores, to be made ufe of at their Flea- 
 fure, with Impunity. 
 
 But here I mull dcdre the Reader to ob- 
 ferve, that the Husband has luch full power 
 over his Wife, that if he apprehend her in 
 the aO: of Adultery ; he may punifh her 
 after what manner, and to what degree he 
 pleafes, even unto Death : But if the thing 
 be not commonly known, he may fpare 
 her, if he thinks fit, upon her promife of 
 amendment for the future. 
 
 The Fourth Law is, Whofoever fliall 
 Suborn falfe Witnefsagainfbany Man, both 
 he and the falfe Witneffes fhall have their 
 Tongue cut out, and be further puniOfd 
 according to the heinoufnefs of the Crime, 
 and the damage done to the Party, againft 
 whom they teftified. 
 
 The Fifth Law is, Whofoever fliall balf- 
 pheme the God 01 the Country he fliall be 
 burnt alive. 
 
 The Sixth is, If a Son or a Daughter fliall 
 ftrike their Father or Mother, or one of 
 their Kindred that is Ancient, or one that 
 is fuperiour to them in Power, their Arms 
 and Legs fhall be cut cfF, and a Stone be- 
 ing tied about their Neck, they fliall be 
 thrown into the Sea, or a River. But if 
 any one Oiall firikea Pricft, their Arjns fhall 
 
 M ^ be 
 
1 66 A Defcripion of the J(/e Foimofa. 
 
 be burnt off, and then their Body fhall b^ 
 buried alive. 
 
 Whofoever fliall ft r ike his King, Inten- 
 dant or Governour, fhall be hang'd up by 
 the Feet till he die, having four Dogs faftcn'd 
 to his Body to tear it in pieces. 
 
 The Seventh is, Whofoever (hall Re- 
 proach or Slander any Man, fhall have his 
 Tongue bored through with a hot Iron: 
 But whofoever refufes to obey his Superiour 
 in things Lawful, fhall be beheaded. 
 
 The Eighth is, Whofoever fhall Plot any 
 Treafon againft the Emperor, or any of 
 the Kings, or fhall endeavour the Subver- 
 fion of the Religion eftablillf d, he (hall be 
 tortur'd with all imaginable Torments. 
 
 All thefe Laws MerjaAndmoo made, or 
 revived in the fourth Year of his Empire, at 
 a meeting of all the Kings of his Empire, 
 and of all the chief Prieits of every City: 
 And by verture of them, all the Inhabi- 
 tants enjoy a profound Peace ; for as the 
 Subje8:s do readily obey the Laws relating 
 to themfelves, fo the Governours and 01- 
 ficers are careful to put them in Execution 
 whenever there is occafion. 
 
 This is what I chiefly intended in this 
 Chapter, to give an account of the Laws 
 and their Sanftions, by whicli Merjaandanoo 
 governs his Deputy-Kings and their Sub^ 
 jeds J aud though there are other things 
 
 which 
 
A Defcription of the Ifle Formofa. 1 6j 
 
 which might be placed here under this hea^ 
 of Government, yet becaufe they are here- 
 after to be inferted in their proper places, 
 they are here omitted. 
 
 CHAP. IV. 
 
 Of the ^ligion of tht Formofans. 
 
 Since my dcfign is only to give an ac- 
 count of the Ifle Formofa^ Ifliall briefly 
 mention but three kinds of Religion that 
 are obferved in "J^tpAn^ becaufe of the Af- 
 finity fome of them have with that which 
 is efl:abliilied in Formofa. 
 
 The Fir ft kind of Religion is Idolatry, 
 or the Worfhip of Idols : And this kind 
 of Worfhip moft generally prevails above 
 all others in 'Japan^ fo that in one Temple 
 call'd Amiday in the Capital City oi Meaco^ 
 there are no fewer than 5 500 Idols 5 
 whereof 1000 are of Gold, 1000 of 
 6ilver, and 1000 of Brafs, and 500 of 
 Wood and Stone, and to thefe Idols they 
 i'acrifice Oxen, Rams, Goats, and fuch 
 like Beafts, and fometimes they Sacrifice 
 Infants to them, when their God is not ap- 
 peafed by other Sacrifices. 
 
 M 4 The 
 
^ 6S J Defer ipt ion of the J fie Formofa. 
 
 The fecond kind of Religion, is that of 
 thofc who acknowledge one God, whom 
 they believe to be fo Sublime and Great, 
 that they dare not Sacrifice to him ; and 
 therefore they have eftablifh'd the Sun 
 as the great Power of God which Rules 
 and Governs the World, and the Moon 
 and Stars as prowers inferior to the Sun, 
 which more exaQly infped and take care 
 ofTerreftrial affairs: Wherefore they Sa- 
 crifice Infants to the Sun, and Beaftstothe 
 Moon and Stars. 
 
 The 1 liird fort is rather a Seclof Atheifm 
 than Religion, for they deny the being of 
 God, and affirm that the World was from 
 Eternity and flmll continue to Eternity. 
 Hence fome of them think rhat the Soul is 
 Mortal and dies with the Body, like that 
 of Beafts ; but others of them fay that 
 the Soul is not Mortal, but informs another 
 Body after Death, and fo it palTes out of 
 one Body into another to Eternity. When- 
 Ibever the Soul has done well, they think 
 it Ipaifes into the Body of a Rich man who 
 lives in great eafe and plcafure, but if it has 
 done evil it paHes into the Body of fome 
 poor Wretch to fuffer Pain and Mifery ; 
 and'fo tliC Soulis liable to endlefs ViciiFi- 
 tudes of Vertue and Vice, of pleaiurcand 
 Fain. Thefe AtheiRs ufe no Religious 
 Wprfhip, faving that they all offer Sacrifice 
 
 to 
 
J Defer ipt ion of the Jjle Formofa. 169 
 
 to evil Spirits or Devils, that they may not 
 hurt them . But the Tranfmigration of 
 Souls, is believ'd not only by them but by- 
 all the Jappa/ir7efe, except thofe who think 
 that the Soul is Mortal. 
 
 Ikit my bufinefs is not to give a particular 
 account of their feveral opinions, and dif- 
 ferent ways of Worfliip, and therefore I 
 have noted thefe things only enpajfant to 
 fhow wherein they agree, and wherein they 
 differ from theReligioneftablididinFc^rw^?/^. 
 
 The Religion of the Formafaf2s was re- 
 veal'd by their God, if we may believe 
 their Jarlubadiorid (j, e, the Eledion of the 
 Land ) which makes mention of the Re- 
 velation upon which they found the Reli- 
 gious Worfliip now us'd among them, and 
 gives the following account of it : That 
 about 900 Years ago, the Inhabitants of For- 
 mofa knew no other Gods but the Sun 
 and the Moon, whom they believed to be 
 Supreme, and the Stars, which they looked 
 upon to be as it were Semidei^ or Subordi- 
 nate Gods ; and then their whole Worfhip 
 confifted in adoring them Morning and 
 Evening, and offering them the Sacrifices 
 of Beaffs, But after feme time there a- 
 rofe two Philofophers, who had led a 
 Pious and Auftere kind of Life in the De- 
 ferts, and pretended that God had appear'd 
 to them, and fpoke to them, to this purpofe 5 
 / am much Troubled for the Blindmjs of 
 
 this 
 
1 70 J Defcription of the IJle Formofa. 
 
 this People hecauje they Worjhip the Sun, 
 Moo» And, Stars fo devoutly^ as the Supreme 
 Deity-) go and tell them^ 1 am the hard of 
 the Sun, Moon and Stars, of the Heaven, the 
 Earthy the Sea and all things that are in them, 
 I Govern the Creatures by the Sun and Moon 
 and the lO Stars, and without me they cannot 
 exifl : Go and tell them, that God has ap- 
 fear'^d to ^ou, andfaid, if they will worship and 
 Adore him J he will be their Protector, and will 
 appear to them in the Churches, which they 
 Buk'd to his honour, and promife them in my 
 Nafne^ that if they Worpip and obay me, they 
 fha/l receive great rewards after this Life, 
 The Names of thefe two Philofophers, were 
 Z^roaboabel, which is a Name unknown to 
 toth^Japannefe, and Cher he Mathcin, which 
 in the Japan Language (ignifies Creator 
 Annunciat, k^^Chorhe fignifies the Creator, 
 ^nd Mat hcin declares.Now thefe two preten- 
 ding that God hadfpoke to them, came to a 
 certain Mountain call'd Tanalio near the 
 Capital City, where the People were met 
 together to offer Sacrifice to the Sun, and 
 told them to this Eflfecl. Oye Blind Mor- 
 tals, who H^orjhip the Tatars fo devoutly^ and 
 are ignorant of the God who is above them-, 
 that God who Created the Sun and Moon, and 
 ali tilings in Heaven and Earth, has this day 
 taken pity on you, and appeared to us, and com- 
 manded us to declare him unto you : And 
 
 after 
 
A Defer ipt ion of the IJle Formofa, 17 1 
 
 after they had faid this, they Demonftrated 
 by many Arguments, that there is one Su- 
 preme God, who is above all the vifible 
 things in this World. This dilcourfe fo 
 much affecled the People, that they defired 
 to know of them, how that God would be 
 Worfhiped,* whether they fliould Worfliip 
 him after the fame manner, as they now 
 Worlhiped the Sun. To which they an- 
 fwercd, no . But if they would Worfljip him 
 according to his mif/d^ in an acceptable manner y 
 they jhould prfl Btiild him a Temple^ and in 
 that they fjould make a Tabernacle^ and an 
 Altar, and upon the Altar they (hould Burn 
 200CO Hearts of young Children, under 9 
 Tears of Age, And when ye have done thefe 
 r/;/>^ j,faid they, then God will appear to you in 
 this Tabernacle^ and tell you what you are to 
 do further for his Service. When the Peo- 
 ple heard thefe things, they could no longer 
 refrain themfelves, but exclaimed againft 
 thefe two Prophets as Hypocrites and Im- 
 poflors; and asked them in great rage, 
 how can your God be fo Cruel as to require 
 us to kill fo many of our Sons, and offer 
 them up in Sacrifice to him : Whereupon 
 the two Prophets fled away into the Defert 
 again, having left thefe Threatning words 
 behind them. We have told you what our 
 God Commanded us to [ay unto you ; hut 
 if yi will not believe our words ^ 4nd obey 
 
 his 
 
1^2 A Defcription of the Ijte Formofa. 
 
 his willy ye (ball quickly find^ th/tt the Divine 
 Vengeance will purfue you. 
 
 A little while after it was obferv'd, that 
 the Sky was Darkned, there fell much Rain 
 with Hail, which dcftroyed the Fruits of 
 the Ground, innumerable claps of Thunder 
 were heard in the Air, there were great 
 Earth quakes in feveral places, and the Air 
 became fo Peftilential, that the greateft 
 part of the Inhabitants were vififted with 
 the Plague, the wild Beaftscame into their 
 Cities, and even into their Houfes, and de- 
 voured their young Children : And thefe 
 Calamities lafted for a day and a half, which 
 were fo Terrible, that the whole Ifland 
 feemed to be in danger of utter Ruin and 
 Deftruclion, Which fad Profped moved 
 all the Inhabitants to return Unanimoufly 
 to the Mountain aforefaid, and there they 
 confefTed their great fault inrefufingto be- 
 lievethe two Prophets, and cry'd earneftly 
 with all their Hearts to that God, who 
 had fpokenlto them by thofe Prophets, de- 
 precating his Wrath for their paft Offences, 
 and Promifing Sthey would do whatfoevcr 
 he fl)Ould command them if he would now 
 fpare them. And at length, after long and 
 humble Supplication, that God fent them a 
 Prophet, which (liould declare a new Peace 
 and Reconcilation between him and them, 
 upon which account they called him P/^/- 
 
 m&nAAzaxr^ 
 
Tap: 1^3 
 
A Defiriftion of theJp Formofa. 175 
 
 manaazdAr^ i. e. the Author of Peace. Af- 
 ter he had Publifhed this joyfull Meffage 
 unto them, he commanded them to;build a 
 Temple, and in it an Alter, above that Al- 
 ter to make a Tabernacle, and then to Sa- 
 crifice upon the Alter, 100 Oxen, 100 
 Rams and 100 Goats, and to Burn upon it 
 20000 Hearts of young Children under 9 
 Years of Age, and then God would appear 
 to them .- They built therefore a Temple, 
 !rer the foi-m defcribed in the Firfl: Figure. 
 
 The firjl Figure eocplaincd. 
 
 A. The Tower in which God appears in 
 
 the Tabernacle. 
 
 B. The Tower in which are the Singers 
 
 and Players upon Inftruments. 
 
 C. The Window-Tower,which lets in the 
 
 Sky-light. 
 
 D. The Head of an Oxe, or a Symbol of 
 
 God. 
 
 E. An Image of the Sun. 
 
 F. An Image of the Moon. 
 
 G. The Gate of the Temple. 
 H. The Windows. 
 
 1. The parts cover'd with Gold. 
 /C- The plajce for the Men. 
 jL. The place for the Women. 
 
 The 
 
1 74 -^ Defcripno» of the IJle Formofa. 
 
 The whole Temple is built of Four- 
 fquare Stones after an exadl Model, and is 
 a moft Finifli'd pieceof Architedure, being 
 of great Bignefsand Height. In the Tower 
 which looks towards the Eafl is the Taber- 
 nacle, wherein God appears, and the Altar • 
 all which they built by the Command of 
 the Prophet FjalmanAazAAr, 
 
 The Second Figure explainedi 
 
 1. A Crown hanging from the Roof over 
 the top of the Tabernacle. 
 
 2. The Head of an Oxe, or the Symbol of 
 their God. ^. The top of the Tabernacle 
 with 5 burning Lamps. /\. A little Py- 
 ramid upon which is the Figure of the Sun. 
 5. Another upon which is the Figure of the 
 Moon. 6. A lamp to the honour of the 
 Moon. 7. A Lamp to the honour of the 
 Sun. 8. 8. 2 Courtins which cover the Con- 
 cavity of the Tabernacle on the Ordinary 
 days. 9. The Concavity of the Taberna- 
 cle adorned with a Sky -colour and Stars of 
 Gold, reprefenting the Firmament, in which 
 God appears. 10. Their God lliowing 
 himfelf tothe People, in the ihapeof an Oxe. 
 I I.I I .Two Lamps burning to the honour of 
 their God. 12. 12. Two Pyramids upon 
 which are the 10 Stars> which are Wor- 
 fhiped. And all thefe things are to be 
 
 mad© 
 
lag: I/^ 
 
A Defcriftiottof the I/le Formofa 17^ 
 
 made ofGold or Silver. 1 3. The Gridiron 
 upon which the hearts of the young Chil- 
 dren are burnt. 14. i4.TheFurnace of Fire 
 for burning them. 15*15. The Chimmeys 
 by which the Smoke goes out. 16. The 
 Caldron in which the Flefh of the Sacrifice 
 is boy led. 17. 17. The Furnace of Fire for 
 boy ling them. 18. The Sanduary, or 
 the place in which the young Children are 
 Slain. 19. The pit in which their Blood 
 and Bodies are placed. 20. The holy 
 place wherein the Beafts are Slain for Sa- 
 crifice. 21. A Marble-ftru8:ure in which 
 is a Gridiron. 22. A Stone-ftru£lurc that 
 encompafleth the Caldron in the form of an 
 Altar. 2^. The fmoke of a Furnace. 24.The 
 round part of the Roof; 25. the Wall. 
 
 This is the Figure of the Tabernacle, ( as 
 the firft was of the Temple ; which Pfahm- 
 vxAZA&r, Commanded to be built. 
 
 The firft Temple was built in the Capi- 
 tal City Xternetft^ and the Tabernacle 
 was plac'd in it. And after thefe were 
 Finifhed , every Magiflrate in the feve- 
 ral Cities and Villages, took an ac» 
 count how many Sons there were in each 
 Family, that they might be obliged to Fur- 
 nilh their Proportion lor the Sacrifices, that 
 were to be offered to this new God, accord- 
 ing t-o the Number of Sons that was in eve- 
 ry Family. All thiirgs being thus prepared 
 a great Feftival of 10 days was Celebrated 
 
 and 
 
1^8 A Defer iptio>i of the Ifle Formofa. 
 
 and every day of the lo, 2000 Infants were 
 Sacrificed : And then after the Feftival 
 was ended, and the laft Sacrifice was offer d, 
 their new God begun to appear in the Oiape 
 of an Oxe, and fpoke to the People, and ro 
 V CdmnnxAz^iiAr ^ and dictated to him what- 
 ever he would have done to his honour. 
 
 He faid therefore ye fliall divide the Year 
 into 10 Months, which ye fhall call by the 
 Names of the 10 %x.zxs,\'VL.Dig^Dxmrn^And- 
 men^Anioul^ Dcittthes.Dahes^ Anaber.NQchemy 
 KjiriAm^ Turham. Everv Month fliall have 
 four weeks, and five of thefe Months fball 
 have ^7 days, viz. the firlt, 3^. <:,th.']th. and 
 9^A. the other 5 fliall have only 56 days. 
 Every week fliall have 9 days, but in the 
 Months which have ^7 days, the laft week 
 fball have 10 days, and the 10th, day (liall 
 be a day of Fafting. 
 
 Ye (hall begin the Year from this day^ 
 which is the firit day of the Month Dig^ and 
 the firft of the Feftival. of 10 days,and at this 
 Feftival ye fliail Sacrifice to me every Year 
 the hearts of 18000 young Boys, under the 
 Age of 9 Years, on the firft day of the Year 
 Every Month ye fhall Sacrifice in all your 
 Temple s 1000 Beafts, viz,. ^00 Bulls, 400 
 Sheep or Rams, and the reft in Calves or 
 Lambs: And every Parifh fhall Furnifh their 
 proportion for thefe Sacrifices, according to 
 their ability. Every week ye fliall offer 
 
 of 
 
j4 Defcriptiofi of the Ijle Formofa . 177 
 
 of Fowls as you are able , and all thefe 
 Things you fliall carefully obferve every 
 Yean 
 
 Of the VeflmU, 
 
 Ye (hall celebrate Two great Feftivals to 
 nny Honour, the Firfl: at the beginning of 
 the new Year, which fliall laft for a whole 
 Week, and the Second in the lad Week of 
 the 5th Month , which fhall alfo laft for 
 Nine Days. The firft and laft of thefe Days 
 fiiall be obfcrv'd by rifing early in the Morn- 
 ing and Adoring, and after ye have wor- 
 fliipp'd, ye fhall come into the Temple, 
 and Fray and Sing Hymns from One a 
 Clock until Tw^o : At Two a Clock ye fhall 
 go to a Fountain or River without the City, 
 and there ye flrall throw Water upon your 
 Head twelve Times, and then ye fliall re- 
 turn into the Temple, ye fhall go and re- 
 turn all together, and while ye are on the 
 way which fliall take up the fpace of an 
 Hour in going and returning, ye H^all be all 
 the while Praying. And after yc are re- 
 turned, then the Beafts fliall be Ha in, and 
 divided into parts, and purified, and boil'd 
 in their Blood 5 and every one fliall come 
 before the Altar , and take a Piece of the 
 Flelh from the Hand of the Prieft, and fliall 
 eat it, bending his left Knee and bowing 
 
 N \n^ 
 
178 ABsfcrtpion ofthelfle Formofa. 
 
 his Head down to the Ground , and during 
 all that time the Inftruments of Mufick fhall 
 Play, and the Singing Men and all the 
 People prefent fhall Ting Hymns together. 
 The time of flaying and offering the Sacri- 
 fices {hall laft: for three Hours, 1^/^. from 
 three a Clock till Six, and at Six there (hall 
 be a Sermon, or an Explication of the firft 
 Principles of Religion , and then a Thankf- 
 giving, which being ended, ye dial I return 
 Home , and continue there Eating and 
 Drinking until the fecond Hour : After 
 which ye fhall return to the Temple again, 
 and continue there until the fixth Hour, 
 Praying and Singing, with the Inftruments 
 of Mufick playing ^ and then there fliall be 
 again a LeQ:ure upon the Catechetical Do- 
 £lrins, which being ended, ye fhall return 
 Home and recreate your felves with any 
 lawful Di^erfions. 
 
 On other Days, between the firft and lafl 
 of the Month, ye fiiall rife in the Morning 
 and WorOiip, ye fhali throw Water upon 
 your Head three times, and then go to the 
 Temple and ftay there from the firft Hour 
 to the fixth. After the fixth ye lliall return 
 Home, and then ye may follow any law- 
 ful Employment. 
 
 But here the Reader is defir'd to take no- 
 tice, That the Day with them is divided 
 into four Parts, andeach Fart into fix Hoursj 
 
 whea 
 
A Defer iptior^ of the IJIe Ycxmo^di. ij4 
 
 when therefore it is faid, They fhall ftay 
 in the Temple from the fir ft Hour to the 
 fixth, it is to be underftood they flmll ftay 
 from 6 a Clock to 12, according to the 
 way of reckoning Time us'd in Europe, 
 
 Ye (hall call the firft andlaftDay of the 
 Feftival a double Feaft, and the other Days 
 limple Feafts. On the firft Day of the 
 Month ye fliall celebrate a double Feaft, 
 and on the fccond a fimple Feaft, and ye 
 fliall Sacrifice Oxen and Sheep, 6^0, and ye 
 fliall Eat of them. The firft Day of the 
 Week fliall be a double Feaft, and ye fliall 
 Sacrifice Fowls and eat of them. 
 
 Note, That a Feftival is therefore cali'd 
 double, becaufe the People go twice to the 
 Temple on that Day, and it is call d fimple 
 becaufe they go but once. 
 
 And further it is to be noted, that inftead 
 of our Clocks and Watches, they meafure 
 Time by an Inftrument made of Wood, in 
 the form of cur Hour>Glafs, which being 
 fill'd with Sand, runs all out in the fpace of 
 an Hour : And this being obferv'd by cei- 
 tain Watchmen appointed on purpofe for 
 that end, as foon as the Sand is run out, 
 they beat a Drum, and give notice what 
 Hour it is, which is the Cuftom us'd in alt 
 Cities, but the Country People judge as ex- 
 aQly as they can what Hour it is by the Sun 
 Moon or Stars. 
 
 M 2 C H A P^ 
 
1 8o J Defer ipt ion of the Ife Formofa, 
 
 CHAP. V. 
 
 Of Vajling-Vdys. 
 
 THeir God faid moreover to P/almanaa- 
 z.aar ; Befides thofe 5 Days aforefaid, 
 ye fhall obferve 2 Fafts : The firft fliall 
 be in the laft Week of the Year, which 
 lliall laft for 8 Days, and it Iliall be a Prepa- 
 ration for the New Year : The fecond fliall 
 be in the thiid Week of the fifth Month, 
 and it fhall alfo laft for eight Days. On 
 thefe Fafting-Days, ye fhall neither Eat nor 
 Drink any thing until the Sun fets, but af- 
 ter it is fet, every one may Eat and Drink 
 to the full until he fatiate himfelf. On thefe 
 Fafting-Days ye may Pray to me, but on 
 your common Days ye fhall not dare to 
 adore me. Thefe Fafts fhall be obferv'd 
 after this manner. When ye rife in the 
 Morning ye fhall Worfhip, and then wafh 
 your Head ajid Hands and Feet, and after 
 that every one fliall employ himfelf in fome 
 lawful Bulinefs ; but neither you nor your 
 Cattel fhall Eat or Drink any thing all that 
 Day until the Sun fet. Thefe Fafts fliall be 
 every Year obferv'd as tlicy are prefcrib'd : 
 A»d indeed phey are fo rigoroufly obferv'd, 
 
 that 
 
J Defer ij}t ion of the Jfle Formofa , 1 8 1 
 
 that a Man would fooner Die for Thirll 
 then tafte a drop of Water on thefe Days? 
 and all the Cattle are fliut up in fuch 
 Places, where they have nothing to eat all 
 Day; and all Eatables arc laid up where 
 they cannot be fccn, left any one fliould be 
 tempted to break tlic Fad ; In fine, thefe 
 are true Fafts and ftri6lly kept, as far as hu- 
 man frailty will permit, and not like the 
 Fafts of the Papifts, wherein they can Feafl: 
 upon Fifli and Wine. 
 
 CHAP. VI. 
 
 0/ tht Ceremonies to he ohferVd on Fc" 
 JlivaUVays. 
 
 N the double Feftivals the People 
 wafh their Head, Hands and Feet, 
 and then they go to the Temple, where 
 the Jarhahadior^d is publickly read before 
 them all by one of the Priefts -■, and after 
 that is Read, they all of them fall proftratc 
 on the Ground , and the Priefts return 
 Thanks to their God with a loud Voice, 
 who of his infinite Mercy has call'd them 
 to the true Knowledg of himfelf, the Peo- 
 
 N 5 pic 
 
1 82 J Defer ipt ion of the Jfe Formofa. 
 
 fie in the mean time joyning in tlieii' Hearts 
 with the Words of the Prieft. After the 
 Thankfgiving the People rife up, and fome 
 Hymns made by the Chief Priefts are fung, 
 the Flute andTymbreland other Inftruments 
 of Mufick playing all the while : Then the 
 Priefts begin to pray for the Sanftification 
 of the Viftims, and after that they Hay them 
 and receive the Blood into a Copper , they 
 divide the Flefh into Pieces, and then Boil 
 it with the Blood in a Chaldron which is 
 upon the Altar , while the Flefh is a Boil- 
 ing, the Chief Priefl: Prays to God, that he 
 would be pleas'd to accept of thefe Sacrifices 
 for the Remiflion of the Sins of the People : 
 And after the Flefh is BoiPd, the People 
 draw near before the Altar, and every one 
 of them receives a piece of it from the Hand 
 of the Prieft, bowing down his Head when 
 betakes it, and all this time the reft are Sing- 
 ing, and the Inftruments of Mufick play- 
 ing. After thefe Ceremonies are ended, a 
 Prieft goes up to a Place higher than the 
 Seats of the People, and there he Preaches 
 and inftrucls the People, who ask him 
 fjueftions, and he anfwers them. At laft 
 Thanks are returned, a^id Prayers are made 
 for all Things neceffary, and then all the 
 people go Home to Dinner, where they are 
 to continue only for the fpaee of two Hours, 
 Y;'hich is all the time allow'd them between 
 
 '' ^' ' Mom- 
 
ji Defer pptio}2 of the Ifle Formofa-. r 8 g 
 
 Morning and Evening Service, during 
 which time they muft not indulge them- 
 felves to excefs, or do any thing that's un- 
 lawful, but behave themfelves very modeft- 
 ly ; and then they return to the Temple, 
 where the fame Ceremonies are us'd as were 
 in the Morning, except the Sacrifices ; and 
 the Service being ended they go to their 
 own Houfes, and after Supper they may 
 Walk, Play, or ufc any other lawful Re- 
 creation ; but they muft not do any fervile 
 Work on that Day. 
 
 Simple Feftivals are celebrated after tha 
 iame manner as the Vefpers of the double 
 Feftivals. 
 
 It is further to be rcmark'd. That on Fe- 
 ftival Days , after the Sacrifice is ended, 
 and the Tabernacle in which their God 
 dwells is open'd, when God appears in the 
 form of a Lyon, or a Bear, or fome other 
 fierce Beaft, that then God is thought to be 
 Angry with the People : And therefore in 
 fuch a Cafe the Tabernacle is to be fhut up 
 again, and new Sacrifices of Beafts are to 
 be offer'd, until God fhall appear in ano- 
 ther Shape, viz. of an Ox, aCalf, aLamb, 
 or fuch like Beafts ; And if thefe Sacrifices 
 of Beafts are not fufficient to change the 
 angry God into another fhape, then Infants 
 are to be offer'd in Sacrifice unto him, un. 
 til fuch time as, their God appearing in ano- 
 
 N 4 cii 
 
1^4 -^ Defer ipt ion of the ]JIe Formofa. 
 
 tlier form, fhows liimfelf to be pacified and 
 reconcil'd unto the People : And if at any 
 time he appears in the form of an Elephant, 
 then we hope that he will do great Things 
 for us. 
 
 The Priefts are to prepare themfelves by 
 Fading and Prayer, before they prefume to 
 fpeak to God in fecret, and after they have 
 been with him, they declare to the People 
 what he fays. 
 
 'Tis yet further to be noted, That their 
 God always alfumes the fliape of a mafcu- 
 line Creature, and never of a Female, from 
 whence they have been indue d to believcj 
 that a Woiiian is fo impure, that flie can 
 never attain to Happinefs , until flie be 
 Transformed into the Body either of a Man, 
 or fome Male Ikaft, 
 
 CHAP. VIL 
 
 Of the EleBion of Triejls. 
 
 AFter this, their God fpoke to P/klma- 
 f7iiaz.aa}\ and faid, you fhall choofe 
 one Prielt, who fliall prefide over all the 
 reft in the whole Ifle, and he fhall give 
 Power to others to exescife the Prieflly 
 ' - • ' Office. 
 
A V^firipion of thelfle Formofa. 18^ 
 
 Office. This High-Pried fliaJl never Mar- 
 ry a Wife while he continues in his Office, 
 but if his Conftitution obliges him to Mar- 
 ry, then the other Priefts fhali choofe ano- 
 ther in his room, and he fhall refign his 
 Office, and Marry when he pleafes; The 
 other inferior Priefts may marry and keep 
 one Wife, except they be Regulars, and then 
 they are oblig'd to continue unmarried, and 
 to live in Convents with their Brethren un- 
 der one Superior, who fhall admit them to 
 the Prieftly Office. But ifthefe Regulars 
 alfo fliould have a violent Inclinatioo to 
 marry, then they muft firft leave the Con- 
 vent, and refign their Office, and after that 
 they may marry. The Office of thefe 
 Regulars, is to inftruft the Youth in the 
 Principles of their Religion, to teach them 
 to Read and Write , and whatfoever elfe 
 may conduce to their Edification. Befides, 
 thefe Regulars areoblig'd to lead Religi- 
 ous Lives, and to Cloath themfelvcs in 
 diftinguifliing Habits ^ they are to fiiave 
 their Head, but not to cut their Beard . 
 They are to wear a Gown that does noc' 
 open before or behind, and a H«od upo 
 their Heads : And laftly, they may retir^ 
 from the World, and live in defert Places, 
 if they think fit to choofe fuch an auftere 
 liind of Life. 
 
 As 
 
I S(5 A Defcription of the IJte Formofa. 
 
 As their God had Commanded, fo did 
 V^dmmAtizaAr, He created one ancient 
 Philofopher of the Royal Progeny High- 
 prieft, to whom he gave the power of or- 
 daining all the other inferior Priefts : This 
 High-prieft therefore chofe three out of the 
 Citizens of every City, whom heordain'd 
 Priefls, and one in every Village, until fuch 
 time as Temples were every where built : 
 And then the number of Priefts was more 
 encieas'd, infomuch that in the City Xter- \ 
 net fa the number grew at laft to 1 60, and 
 was proportionably augmented in other 
 places, whether Cities or Villages. Vfd- 
 man^.'.t:^aar eftablifh'd alfo a Monaftery in 
 Xtermtfay and in many other Cities, in 
 which the Regulars were to live according 
 to the Rules abovemention'd, which were 
 prefcrib'd by their God. Laftly he gave 
 order, That this High-prieft ihould ordain 
 in every City one Prieft, who might ordain 
 others 3 and he was call'd the Chief Sacri- 
 ficator, and has the power to ordain other 
 fubordinate Priefts and Sacrificators. Thefe 
 are the Rites and Ceremonies delivered to 
 the Formofms from their God, by his Pro- 
 phet Pfahnanaaznar, which have been ^ever 
 fince obferved in their Country. 
 
 Now the Names of all the feveral kinds 
 of Priefts in our Language are thefe : The 
 High prieft is call'd Gnotoy Bonzo , the 
 
 Chief 
 
J Defcriptwn of the JJle Formofa. 1 87 
 
 Chief Sacrificator is call'd G/totoy Tarhmiar 
 ;z,ay^ the inferior Sacrifica.ors, are call'd 
 Os Tarhadiazors ; the Piielts who read the 
 Book of the Law and the Prayers, are call'd' 
 Ches BoKzos, The fecular Prielis are call'd 
 Bonzos Ley do s , and the Regular Bonzos 
 Roches^ and the Superior who isfet over the 
 Regulars is call'd Bonzo Souhto ; the Ma- 
 kers who tesch the young Children, are 
 call'd Gnofophes Bofjzos , and laflly the 
 Preachers are call'd Boftzos Jdtupinos. 
 
 The Office of the High-priefl: is to ordain 
 others, to fpeak to God in private, and de- 
 clare his Will to all the other Priefts, and 
 to chaftife thofe who do not faithfully dif- 
 charge their Office. 
 
 The Office of the Chief-Sacrificator is to 
 ordain other Priefts within his own PrecinS: , 
 which is as it were hisDiocefe, to rule over 
 them, and to take care of the Sacnfices, but 
 chiefly of the Infants that are to be Sacri- 
 fic d ; for which end he is to take an ac- 
 compt how many Boys each Family can 
 furnifh , and to admonifh them in time to 
 fend in their number. 
 
 Moreover he alone is to cut the Throats 
 of the Infants, and pluck out their Hearts s 
 others are to lay them upon the Gridiron, 
 but he is to Pray publickly all the time they 
 are a Burning. 
 
 The 
 
The Office of the Subordinate Sacrifica- 
 tors, is to flay the Beafts, to wafh and Boil 
 them, and diftribute pieces of their Flefli 
 to the People 5 and fome of them are oblig'd 
 to pray with the High-prieft all the time that 
 thefe things are a doing. 
 
 The Office of the fecular Priefts is vari- 
 ous, for fome of them are Readers, others 
 Preachers , or Inftrudors of Youth , and 
 others of them look after the Temple and 
 Tabernacle, to fee that all the Utenfils be- 
 longing to them be kept in good Order. 
 
 The regular Priefts, as I have already 
 told you, ufe to inftruft Youth, ^ and to 
 Preach ; but moreover they fhould live re- 
 tired from the World, prefervc Chaftity, 
 and continue in Celibacy ; they (hould fub- 
 init themfelves to their fuperiors, faft once 
 a Week, and by all means improve in Ver- 
 tue. But if once they be debauch'd, they 
 do no longer obferve the Rule deliver'd as 
 they believe, by their God, and their Ance- 
 
 ftors. 
 
 And here it is to be noted. That thefe 
 Regulars do not make fuch Vows as the 
 Popifh Monks do , for they only take the 
 Vow of Celibacy , neither do they Vow 
 That fo abfolutely,but that they are ftill left 
 at liberty, if they find that they cannot re- 
 frain from Women, to leave the Monafte- 
 ry, and then to marry a Wife : But they 
 
 make 
 
J Defcription of the Ijh Formofa. 1 8^ 
 
 make no Vows of a blind obedience to 
 tfieir Supcriois, of an affedled poverty, and 
 Humility, and of renouncing the Riches of 
 this World. The only general Law of thefe 
 Societies is this, whofoever finds himfelf fir 
 and difpofed to embrace a retir'd kind of 
 Life, provided he be Pious, Learned and 
 fincei'c, whether he be Rich or Poor, is to 
 be admitted into a Convent, and when he 
 enters, he is to bring with him that part 
 of his Fathers Eftate that belongs to him, 
 and add it to the Revenues of the Convent. 
 But if he be oblig'd, out of a defirc of 
 MaiTying, to leave it, then all the Goods 
 he brought with him into the Convent 
 are rertofd to him, and necefiary Food 
 and Raiment are gratis gwtn him, while 
 he continued in it. But if he require 
 any thing extraordinary, over and above 
 the common allowance of the Convent, as 
 fome do, then this is to be Furnifiied at his 
 own proper Charge, yet he is never permit- 
 ted to go out of the bounds of the Convent, 
 until he leave it for good and all. If any one 
 die ia the Convent, he is to leave all his 
 Goods to it, and while he lives in it, he is to 
 obey his Superior in all things which concern 
 their Rules, but no further : For if any Su- 
 perior fliould command one of the Regulars 
 to Eat only Rogts, while others fare Deli- 
 
 cioufly 
 
1 90 J Defcrlftion of the I fie Formofa » 
 
 ciouflyi he may refufe to obey him : Bat. 
 this isaCafe that has never happen'd. 
 
 Thus all Religious Rites and Ceremonies^ 
 areAdminiftred by one High-prieft, by feme 
 Sacrificators, and feme that are Subordi- 
 nate to them, and by Regular and Secular 
 Pricfts. But becaufe all that has been hi- 
 therto faid, relates only to the Worfhip of 
 their God, we (ball now add fomething con- 
 cerning the way of Worfliipping the Sun, 
 Moon and Stars, which are their Ancient 
 Vifible Deities. 
 
 CHAP. VIII. 
 
 CmctYYmg the Worjhip _of the Sun^l\ioon 
 and Stars, 
 
 Moreover the God of Formofa faid un- 
 to Pfalmazaaraar, it fhall not be 
 Lawful for you on common days to invoke 
 or worfhip me, but only the Sun, Moon and 
 lo Stars, which I have appointed Governors 
 to Rule the World, and to provide all things 
 neceffary for you, and ye fhall Sacrifice the 
 fame Beafts to them as ye do to [me, but 
 none of your Infants flnall be offered up in 
 .Sacrifice to them, for this is my peculiar 
 
 wor«^ 
 
A Defer IptiofJ of the Ijle Formofa 69 1 
 
 Worfhip, which belongs to me only : And 
 after this manner ye fhall Worfhip and a- 
 d ore them. 
 
 In the Morning, at the firft hour, at lead 
 on the common days, ye fliall rife up, and 
 throw Water thrice upon your Head, and 
 then ye fhall afcend to the Roof of your 
 Houfe, and there ye fliall adore tlie Sun and 
 5 Stars, and pray to them, rot for any thing 
 in particular, but only in general, that they 
 would grant you fuch things as they 
 know to be neceffary for you, and return 
 them thanks for the Favours ye have 
 formerly Receiv'd from them. And in 
 the night time, at the firft hour ye fhall 
 Worfhip the Moon and the other five 
 Stars, after the fame manner. For ye mud 
 know that the Sun is the firfl and moft ex- 
 cellent Creature, which 1 have Created to 
 govern you, and to him I have given power 
 of conferring Benefits upon you, according 
 as you deferve wellof meand him. The 
 Moon I have plac'd in the next degree be- 
 low him, and the 10 Stars like wife in their 
 proper Places, as being Inferior to the 0- 
 ther two. But if ye negle^l to Woifiiip 
 them, I have given them power iiot only 
 to keep back the good things they can be- 
 ftow, but alfo to do you mifchief, "by afflic- 
 ting your Bodies with Grievous difeafcs, 
 by deflroyirg the Fruits of your Ground, 
 
 and 
 
xc^2 A Defer ipHon of the I fie Formofa. 
 and Poyfoning the Air you Breath with 
 Peftilential Vapors : And therefore ye fliali 
 account it vour daily Duty, on the common 
 days toWOTfhip and Adore them, after the 
 manner afore prefcribed : Moreover ye 
 lliall obferve three Feftivals in the Year, 
 one to the honour of the Sun, another to 
 the honour of the xMoon, and a Third to the 
 honour of the lo Stars. The Firft fliall 
 be in the Firft week of the Second Month 
 called Dimen^-acci^ fhall laft from the Third 
 until the Ninth day of the week. The 
 Second fliall be in the Firft week of the 
 5?/a Month called Dattihes^ and fliall laft 
 from the Third unto the ()th, day of the 
 week* The 2^^, fliall be m the Third 
 week of the %ih. Month called Kj)riam, and 
 fhalllaft from the 'yth. to the 9^/;. day of 
 the week. 
 
 Ye fhall make choice of a Mountain on 
 whichye fliall build three Alters, one to the 
 honour of the Sun, another to the honour 
 of the Moon, and the 3^. to the honour of 
 the 10 Stars. Every City fliall choofe 
 fuch a Mountain to it felf, in fome place 
 near adjoyning,in which all the Citizens and 
 Country- men iliall meet together on the Firft 
 and laft day of their Feftival, and there ye 
 fhall Sacrifice the fame Number of Beafts 
 as ye do to me. Ye fhall not Eat of the 
 Flefh of them, but confumeit wholly in the 
 
 Fire 
 
Jl Defer if t ion of the Ifle Formofa . 195 
 
 Fire, and every one (liall carry home with 
 him part of the Allies. During all thefe 
 Feftival days yc fliali not Work at your 
 -ordinary Trades; but after the Sacrifice is 
 ended, ye may ufe any lawful RecreatioHo 
 The Sacrifice fliall begin at the -id. hour in 
 the Morning, and fhall lafl: until the 6th : 
 But at night, every Family, fliall VVorfliip 
 on the Top of their Houfc, as they ufe to do 
 on the common days, the Sun, Moon and 
 Stars, at leaft all of them together. On the 
 days between the firftand laft of the Fefti- 
 val ye fliall go to the Mountain, not to of- 
 fer Sacrifice there, but for Adoration, and 
 then ye Ihall Sing and Play upon Inftru- 
 ments of Mufick. The High Prieft fliall 
 take care to appoint other Priefts to do Sa- 
 crifice to them, they are employ'd to offer 
 Sacrifice to me 5 And thefe Priefts fliall have 
 leave to keep 2 Wives and no more. 
 
 Thefe Rules of worfhip PfalmA^taazaar 
 delivered as from our God to the People, 
 whereupon the Citizens of every City built 
 3 Altars upon a Mountain, after the fa- 
 fliioia reprefentedin the following Figure. 
 
 The third Figure e^pUimd. 
 
 I. The Image of the Sun, 2. 2. Two Pots 
 of Incenfe, wherein Incenfe is burnt before 
 the Sun on its Feaft Days. ^. The top of the 
 
 O AM: 
 
Altar. 4. The Altar. 5. The Holy Place in 
 which the Beafts are flain. 6. The Place in 
 which they are burnt. 7. and 8. 8, 8. The 
 Stone- wall wherewith it is encompafs d. 
 
 The Fourth Figure ex^Lind. 
 
 a. The Image of the Moon. h. two In- 
 ccnfe-pots fmoking on the Feftival Days, c, 
 the top of the Altar. D. the Altar, e. the 
 Holy Place wherein the Beafts are llain. F. 
 the Place where they are burnt, g. g. the 
 Wall that encompailes the Altar. 
 
 The Fifth Figure explairrd 
 
 A. Dig, B. Darnell, C, Pndmcn, D, Ani' 
 out, E, DAttibes, F. Dabes, G. /inaber. H. 
 NecPjem. I. }\priam. IQ. Turbatr/, which are 
 the Names of the Stars that are ador'd. L. 
 the top of the Altar, m. m. two Incenfe-pots. 
 A^. the Altar. 0. the Holy Place in which 
 the Beafts are flain. /?. the Place in which 
 they are burnt, q. q. the Wall. 
 
 Let us fuppofe then that the Paper is the 
 Mountain, on the top of it is built an Altar 
 to the Sun, and in a Place a little below that, 
 is built one to the Moon, and in a Place yet 
 lower, there is one to the i o Stars. 
 
 Thus the People did pundually obey the 
 Commands of our God, and his Orders as 
 to Religious WoriLip, are ftri£tly obferv'd 
 to tliis very Day. C H A P» 
 
-^^" 19^- 
 
 jy-3 
 
 
 Th£ ^lliRr of 
 -die. Sun 
 
J Defcription of the IJle Formofa. 195 
 
 CHAP. IX. 
 
 Of the Tojlures of the 'Body in Jiorlng, 
 
 TH E Formofans in Adoiiag God, ufe 
 various Poftures of Body according to 
 -the feveral Parts of Religious Worlliip they 
 are performing : For ift, When thejT^r//^- 
 bctdiond is publickly read in their Temples, 
 every one of them, at leaft if he be capa- 
 ble of doing it, bends a little the right Knee, 
 and lifts up the right Hand towards Heaven. 
 2. When Thanks are given to God, then 
 all of them fall prortrate on the Ground, 
 ^. After the Thankfgiving, when they Sing 
 Songs or Hymns, they are to fland up with 
 their Hands joyn'd together* 4. When 
 Prayers are made for the Sanftification of 
 the Sacrifices, then every one bends the left 
 Knee, and ftretches out his Arms wide open. 
 But when the Viciims are a flaying, every 
 one may fit upon the ground (for they have 
 no Seats or Pews, fuch as you ufe here ia 
 EngUnd ) only the Richer fort have a Cu- 
 fliion to fit on ; while the Flefh is a boyling, 
 every one (lands with his Hands joyn'd to- 
 gether, looking towards the upper Part of 
 the Tabernacle. Aikr the Fielli is boyl'dj 
 O « every 
 
1 96 A Defiription of the Ifle Formofa. 
 
 every one of the People tal<es a piece of the 
 Flefli from the Prieft and eats it, and what 
 remains, the Friefts keep for themfelves. 
 
 When all thefe Ceremonies are ended, the 
 Tabernacle is opened, and then every one 
 for fometime lies proftrate on the ground to 
 adore ; and after they rife up, they may look 
 upon their God, and it he appears in the 
 flnape of an Ox, or fuch-like tame Beaft, 
 then they leap for Joy, becaufe they believe 
 that God is well-pleas'd with them : But if 
 he appears in the fhape of a Lyon, then they 
 think fome Great Crime has been commit- 
 ted, whereby God is much offended, and 
 therefore they endeavour by New Sacrifices 
 to appeafe him^. After the Tabernacle is 
 open'd and every one hasador'd, then there 
 is a Sermon, and while that lafts, the People 
 iiand ; and after Sermon, there is a fhort 
 Prayer, and then a Thanfgiving ; after which 
 the Fcople bow down their Body, and touch 
 the ground with the fore- finger of their 
 right Hand, and then depart. 
 
 When the Sun, Moon and Stars, are 
 ador\l upon the Mountain, then they bend 
 the right Knee, and hold up the right Hand 
 toward Heaven ^ when that Chaptei'of jF^r- 
 habddiond'xs read, wherein our God' com- 
 mands thetP to Worfliip^ the faVnp'^pfture 
 of Body is obferv'd iiHherr ' JSpngs ^.nd 
 Hymns, they iland with their llarid^ joy nd 
 
 - together, 
 
A Defcripion of the Ifle Formofa. 197 
 
 together. In their Prayers they bend the left 
 Knee and ftretch out their Arms. At their 
 Thanfgiving the People (land, looking to- 
 wards Heaven with their Arms extended 
 and wide open ; and the fame poflifle they 
 life on their common Days, when they wor- 
 fliip the Sun and the 5 Stars ; but at Night 
 when they worfhip the Moon and the 5 Stars, 
 they ftand with their Hands joyn d together. 
 And this is all tliat is remarkable, as to the 
 fevcral poflures of Body they ufe in their 
 Religious Worfliip. 
 
 CHAP. X. 
 
 Of the Cerevionkf that are ob fervid at the 
 BM of Children, 
 
 BY the Command of our God, the fol- 
 low^ing Ceremonies are obferv'd at the 
 Birth of Children, ift, When the Mother 
 feels the time of Birth approaching, fhc 
 ought to offer Sacrifices to the 10 Stars, more 
 or lefs precious according to her Ability. 
 After file is brought to Bed of a Child, fhe 
 is to keep the Infant until the i ft Day oFthc 
 Week, and on that Day l]]c is to wafh her 
 O 3 felf 
 
ig% 4 Defer fptm of the Jfe Formofa. 
 
 felf and the Infant, and go unto the Tem- 
 ple with her Husband, and to carry the In- 
 fant with her, and there to offer a Sacrifice 
 to our God. Then Prayers are made for 
 the Infant, and thanks are returned for her 
 lafe delivery : Then the Mother and Father 
 do folemnly promife, that they fhall be rea- 
 dy to deUver up the Child, ( if it be a Son 
 and not the firft-born) to be Sacrific'd to 
 the Honour of God, whenfoever it fhall be 
 caird for. Then a fmall fire being kindled 
 of ftraw, the chief Sacrificator takes the 
 Child, and makes it pafs through the flame 
 1 2 times 5 after which there comes another 
 Fried, and anoints the Child's skin with Oyl, 
 leaft it fiiould fuffer any prejudice by the 
 flame. All thefe things bping ended, the 
 Mother takes the Chilo, anil the Priefl: hav- 
 ing read the Thankfgiving, fhe returns 
 I^ome with it ^ where it is ufual upon fuch 
 occafions, for the Father and Mother to 
 make an Entertainment for their Kindred, 
 Friends, and fome of the priefts. 
 
 When the Child arrives at 9 Years of 
 Age, then the Child is to go on aFeftival 
 Day unto the Temple with its Father and 
 Morher, and there to make a Vow unto 
 God, that fince he was pleas'd not to defire 
 him for a Sacrifice, he will faithfully obferve 
 whatfoeveris commanded him in "Jarhaba- 
 fiiopid : And the Father and Mother do prq^ 
 
 mite 
 
J Defcription of the Jp Formofa. 199 
 
 mife on their part, that they will do what- 
 ever lies in their Power for the Honour of 
 our God. And then the Prieft reads a 
 prayer and Thanfgiving, and they all return 
 Home. The i ft Ceremony is call'd Jlfda- 
 Uw, or the Purification ; the 2d is caH'cf 
 Biado, or the Vow. 
 
 But here it is to be Noted, that tho we 
 ufe this Ceremony of Purification, yet we 
 do it not upon the account of any Original 
 Sin in the Infant, which we are altogether 
 Ignorant of : And yet becaufe our God has 
 commanded this Purification to be us'd, fomc 
 of them believe that it is for the Corruption 
 of our Nature ; and others that it is for the 
 Sins of our Anceftors, and chiefly of our 
 Father and Mother : For we think that 
 God Created this World in time, and re- 
 plenifh'd it with Men j but we believe that 
 God did not Create Mankind in the fame 
 Corrupt State in which it now is, but that 
 Men by degrees Corrupted themfelves, and 
 that they do daily more and more degene- 
 rate from their Primitive State, as we find 
 too plainly by experience. This is no Arti- 
 cle of our Faith, but only the Opinion of 
 fome concerning the Creation of the World, 
 and the State of the ift Men Created by 
 God : But our Scripture makes no menti- 
 on of thefe things. 
 
 O 4 CHAP, 
 
200 A Defcrlptiorf of the Jjle Formofa. 
 
 CHAP. XI. 
 
 Of our 
 
 }Adrmge^ or Groutacho. 
 
 Since our God requires the Hearts of fo 
 many young Boy's to be offered up in Sa- 
 crifice, therefore left the \^ hole Race of Man- 
 kind, iliould by degrees be extirpated, he has 
 permitted the Men, at lea ft thofe of the Lai- 
 ty, to keep more Wives than one : And fo 
 fome of them have ^, 4, 5, 6, or more 
 Wives, every one according to his Eftate, 
 whereby he is able to maintain a greater or 
 leffer number ; but if any one takes more 
 Waives then his means will maintain, he is to 
 be beheaded : And therefore to prevent this, 
 before any one Marries a Wife, he is to be 
 examined whether lie has fufficient means to 
 maintain her: Thus they m.ay have many 
 Wives, that they may beget many Chil- 
 dren every Year :, of whom fome of the 
 Sons are Sacrif^c'd, but the Daughters are all 
 preferv'd for Matrimony, as will appear 
 more fully hereafter. 
 
 In the mean time tl.is is well worthy to 
 be obferv'd, that neither the Brother can 
 Marry his Sifter, nor the Brother's Son his 
 Own Brother's Daughter ; all Marriage 
 ' ■ ' witliin 
 
J Defer i^t ion of the Ife Formofa. £o i 
 
 within thefe 2 degrees of Confanguinlty 
 (but not within the other degrees) being 
 fo abfolutely forbidden, that the High prieft 
 himfelf cannot diipenfe with it. ' 
 
 Whenever therefore a Man has ^ mindf 
 to take a Wife, whether he has one or more 
 Wives before or no, he is firft to agree with 
 the Father and Mother for their good will, 
 and then to get the confent of the Daughter. 
 After this, before he is Married, he is to 
 make known his defign to the Sacrificator, 
 who is to enquire whether he has fufficient 
 means to maintain this Wife he intends to 
 Marry : And if he has, then all the Friends 
 and Relations are call'd together, and the 
 Bridegroom and Bride come along with them 
 to the Gate of the Temple, wliere they are 
 met by a Frieft, or the chief Sacrificator, 
 who asks them, what they defire to have 
 done 5 to which the Bridegroom and Bride 
 anfwcr, they defire to be joyn'd together in 
 Matrimony, after which anfwer they are 
 permitted to enter into the Temple. The 
 reafon why they are thus interrogated be- 
 fore their AdmilTion is this, becaufe no Man 
 may enter into the Temple with any Wo- 
 man but his Wife, except at the time when 
 he is to be Married. Being thus introduc'd 
 into the Temple in order to their Marriage, 
 which is always to be Celebrated on a fim- 
 ple Fefiival-Day, i>iz,.On the 2d Day of the 
 
 Month, 
 
202 A Defer ipt ion of the IJle Formofa. 
 
 Month, they are firft to fay their Prayers, 
 and then to offer Sacrifice ; after which the 
 Husband promifes to be faithful to his Wife, 
 tp. e. That he will know no other Woman 
 befides thofe to whom he is joyn'd in Ma- 
 trimony, that he will exercife no Tyranny 
 over this Woman, nor do any thing to her 
 contrary to the Law of Nature, of God, or 
 of Man, &c. Like wife the Wife pro- 
 mifes to be faithful to her Husband, that 
 fhe will know no other Man befides him, 
 tbnt fhe will be obedient to him in all 
 things, &c. Then they are both to fwear be- 
 fore their God, the Sun, Moon and Stars, 
 that they will faithfully keep this Promife, 
 and to imprecate the Divine Vengeance if 
 they fliall break this folemn Vow. 1 hen 
 Prayers are faid for them, after which they 
 return Home with all their Company ; at 
 which time it is Cuftomary to make a great 
 Feaft for them, according to the Eftate of 
 the Bridegroom. Thefe things concern the 
 Ceremony of Marrying, but as to other 
 things relating to a Married State, they (hall 
 be mention'd in their proper Places. 
 
 CHAP. 
 
J Defiription of the IJle Formofa. 20 j 
 
 C H A P. XII. 
 
 Of the Cercjnonles towards the Dead. 
 
 THE fame Ceremonies are obferv'd 
 towards every one that is Dead, whe- 
 ther it be a Man or a Woman. 
 
 In the firft place, many Prayers are put 
 up and Sacrifices offer'd for the lick Perfon : 
 But after Death, the Dead Body is to be kept 
 ^2 Hours, and to be anointed with Oyl, 
 whether it be to be burnt by Day or by 
 Night. After this, a little while before the 
 Hour wherein it is to be burnt, all the 
 Friends and Relations of the Decas'd are 
 fent for, and in their prefence the Dead Bo- 
 dy is plac'd in a Coffin, which Coffin is 
 plac'd upon a Table : And then all the Com- 
 pany that had been invited, fit down at this 
 Table which is furniflfd with all forts of 
 Meat, of which they eat freely. At laft, 
 when the Hour is come that the Body muft 
 be carried away to the place of Burial, then 
 come the Priefts both Regular and Secular, 
 and the Players upon Mufical Inftruments, 
 and the Mourners, t, e. thofe who AQ the 
 Part of Mourners for Money ; And all thefe 
 being come, t!ie Coffin is laid upon a Litter 
 
 carried 
 
r204 -^ Defer ipt ion ofthe Ifle Formola. 
 
 carried by 2 Elephants : All which may be 
 better under ftood by the Figure here an- 
 nex'd. But it is to be remark'd, that in the 
 Defcription we have given of the Funeral 
 Rites, we fuppofe the Perfon DeceasM to 
 die Rich , for as to others, the Poorer they 
 are, the fewer Ceremonies are obferv'd at 
 their Ftuieral. Suppofing therefore that the 
 iPerfoii? Deceased ^was Rich, after all the 
 aforefaid Ceremonies are ended, which are 
 to beTpbferv'd at Home, then all the Com- 
 pany which ought to be prefent at the Fu- 
 nerals, meet together in the Houfe of 
 the Deceas'd, aod having plac'd the Dead 
 Body in a Litter, they walk from the Houfe 
 to the place where the Body is burnt in this 
 oi-der ; Firft, one of the Officers of the City 
 leads the Van, carrying the banner of the 
 Deceas'd, then follow federal Players upon 
 Inftruments making a doleful noife : After 
 tl^em (if the Perfon DeceasM be a Noble- 
 man, but not elfej follow the Souldiers who 
 are to guard the Body, whereof fome are 
 Arm'd with Lances, fome with Bows and 
 Arrows, and others walk with naked Swords 
 in their Hands : After them follow the Re- 
 gulars, before whom goes the Officer of the 
 Convent, carrying the Arms of God and of 
 the Abby ; after him follows the Monks, and 
 laft of all comes the Abbot. After them 
 come the Secular Priefts, and before theni 
 
 the- 
 
J Defcri^tton of the IJIe Formora. 205 
 
 the Officer of the Panfh Walks, carrying 
 the Enfigns of God and of the Temple, 
 then come all the common Priefts, and after 
 them the Sacrificator of the Sun, and then 
 of the Moon and of the 10 Stars ; after 
 them come the Sacrificators of our God, 
 and laft of all the Chief Sacrificator witli 
 his Servants attending him : As to th.e High- 
 Priefl:, he never ufes to be prefent at any- 
 Funeral, but when a King or a Vice-Roy 
 are Dead ; but after the Chief Sacrificator 
 follow the Priefts, and then come the Chari- 
 ots full of Beafts for Sacrifice, which arecar^ 
 ricd by Elephants or Camels : .After them 
 come the Mourners who walk before the 
 Dead Body, which is carried in a black Lit- 
 ter hke yours, (favingthat the middle is 
 rais'd up to a point like the top of a Turret,^ 
 by 2 Elephants, thefirft whereof, that which 
 goes before the Corps, is covered all over 
 With black Cloth, fo that nothing of it is to 
 be feen but the Head ; and on the Cloth, are 
 faften'd the Coats of Arms of all the Ance- 
 Itors of the Deceafed, as his Grand-Fathers, 
 Great Grandfathers, and his Parent?, all 
 which are diftin£lly plac'd ; And laftly, af- 
 ter the Litter, follow firft the Parents and 
 Kindred, and then the Friends of the De- 
 ceafed. Now when all this Company is 
 come to the place where the Dead Body is 
 "to be burnt,, then the Priefts Regular and 
 
 Secular 
 
2o6 ADefcriptioH of the IfieVovmo^z. 
 
 Secular are to pray for the purification of 
 the Sacrifices : After this the Beafts are flain 
 and burnt, upon an Altar which is built 
 there upon this occafion, and the aflies of the 
 burnt Sacrifices, are thrown upon the Pile ol 
 Wood, in which the Dead Body is to be 
 burnt '•) and after the Coffin containing the 
 Dead Body is plac'd upon the Pile, the fire 
 is put to it, which burns till all is confum'd 
 to aQies ^ and then the aQies are buried in a 
 place under ground, near the place where 
 the Pile of wood flood. And thus the whole 
 Ceremony is ended, and all the Company 
 having Saluted one another return Home. 
 
 CHAP. XIII. 
 
 Of our Opmon concerning the State of 
 Souls after Death, 
 
 Since our Scripture or the Book, which 
 they call Jarhahadio/id, promifes great 
 happinefs after this Life, to thofe who have 
 liv'd according to the Natural, Divine and 
 Human Laws, but fays nothing exprelly of 
 the State of Souls after Death, hence we 
 are divided into various Opinions about it. 
 
 The 
 
Pfl^. ZoS. 
 
 ( i\ 
 
r 
 
A Defcriftiort of the Ife Foitrofa 107 
 
 The Tranfmig ration of Souls is generally 
 believ'd by all of them, which appears to 
 have been the common and ancient Opinion 
 of almoft all Pagatjs ^ but as to the manner 
 of this Tranfmigration we differ : For 
 fome believe that the Soul after Death, pafles 
 into the Body of fome Eeaft, either wild or 
 tame, fome that it pafTes into the Body of 
 another Man, either Poor or Rich, Happy or 
 Miferable, according to its behaviour in the 
 former body good or bad, and fo it conti- 
 nues to pafs out of the body of one Beail 
 into another, or of one Man into another, in 
 endlefs circuits of happinefs and mifery. 
 Others have more fublime Notions of a de- 
 parted Soul, for they believe that the Soul 
 w^hich is to be rewarded with Happinefs af- 
 ter this Life, fliall at laft be transform'd into 
 a Star, and then being placd in Heaven, it 
 fliall enjoy all imaginable Happinefs, which 
 will confiu in the vifion and fruition of our 
 God : But becaufe the Sins of fuch a Soul 
 defign'd for this Happinefs, which have been 
 committed in this Life, are not always fully 
 and perfectly blotted out before Death, but 
 only cover'd, by the Sacrifices that have been 
 O0er'd for them -, therefore tliey appoint a 
 certain place, in which the Soul, before it 
 arrives at this Happinefs, may do penance 
 for its Sins, which place they think to be the 
 bodies of fomeBcafts; And for this reafon, 
 
 they 
 
2o8 J Defer ipt ion of the jjle Formofa. 
 they believe that God tbrbids the ufe 
 of thefe ikafts for Food, and will not fufFer 
 them i^ be killd, but only for Sacrifices, 
 tnz. Oxen, Rams, Elephants, Harts, Goats, 
 Doves,,Dogs Horfes, Camels, d"^. All which 
 Eeafts are forbidden to be flain by any one, 
 but only for Sacrifices 5 and if any of them 
 die of themfelves, then they are Buried after 
 their Death, leaft they fhould be devour'd 
 by wild Beafts. They believe therefore, 
 that thefe Souls defign'd for Happinefs, fhall 
 remain in the bodies of Beafts, until they 
 have done penance for the Sins committed in 
 their former bodies ; But after fuch a Bead 
 dies of it felf, or is offer'd in Sacrifice to 
 our God, then they believe that the Soul 
 which was in it, fhall be transform'd into a 
 Star in Heaven, where it fliall enjoy eternal 
 Happinefs. 
 
 But all this fcems to me to be a fi6lion in- 
 vented by our Priefts, becaufe they reap 
 great profit and advantage by it , for when 
 any one dies, the Relations of the Deceafed, 
 are to pay them a great Summ of Money, 
 more or lefs, according to their Ability, 
 which they promife to convey to the Soul 
 under penance : For they perfwade the Peo- 
 ple, that the Souls under penance ftand in 
 need of Money, which none know how to 
 tranfmit to them but themfelves : And be- 
 fides, they receive as much Money for the 
 
 Prayers 
 
ji Defer ipt ion of the Ifle Formofa. 209 
 
 Prayers and Sacrifices, that are ofFcr'd for 
 thefe Souls while they continue in a State of 
 penance. 
 
 As for the damn'd Souls, they determine 
 nothing for a certain truth, but are divided 
 into various Opinions. For fome think that 
 thefe Souls fliall inform the Bodies of evil 
 Beafts, as they call the Lyons, Wolfs, Ti« 
 gers, Apes, Cats, Svi'ine, Serpents, and other 
 luch like Beads. Others believe that they 
 are in a manner annihilated, after they de- 
 part out of the Body of a Man : But the 
 more common Opinion is that of thofe, who 
 believe that they wander eternally in the Air, 
 and that God Creates in them fuch a pain 
 for the lofs of their Happinefs, and fuch a 
 .fhame for the Sins they have committed, as 
 fills them with a grief too great for Human 
 Nature to bear. And thefe damn'd Souls 
 they believe to be, what here in Europe you 
 call Devils, and there they call as Pagojtos : 
 And therefore they offer Sacrifices to thefe 
 evil Spirits, becaufe they believe that thefe 
 Sacrifices give them fome eafe of their pain, 
 and fo hinder them from doing themfelves a 
 mifchief. 
 
 CHAP. 
 
210 A Defer iption of the Ifle Forraofa. 
 
 CHAR XIV. 
 
 Of the friejilj Garments, 
 
 TH E Priefts were formeily kft at their 
 liberty to wear any kind of Garments 
 they pleas'd, provided they were fuch as 
 would diftinguifh them from the Laity : But 
 now they have different kinds of Garments, 
 every one according to their feveral Offices 5 
 which Cuftom is never any more to be al- 
 ter'd. What thefe Garments are may appear 
 by the following defcriprion of them. 
 
 The High Prieft has a Sky-colourM Mitre, 
 the lower part of which is fhap'd like a 
 Crown, and is plac d upon a Bonnet ; the 
 Hair of his Head is Oiort, and of his Beard 
 long ; he wears a little Cloak of a sky- 
 eolour, which is round before, tapering be- 
 hind, and reaches down only to the Elbow. 
 Hs wears alfo a long Cloak hke a Gown, 
 which hath fleeves open in the middle thro' 
 which he puts his Arms, and that alfo is of 
 a Sky-colour. Under this Cloak there is a 
 Cloth of a Violet-colour, which hangs down 
 before and behind, and alfo a white funick. 
 His ftockins are fuch as are commonly worn, 
 but he has no breeches. He wears fhoes 
 
 like 
 
J Defer ipt ion cf the Ijle FoaUDfa. 2 [ i 
 
 like Sanddsy fuch as are commonly us'd by 
 the Captdchines in the Romijlj Church. He 
 carries an Iron-Rod in his Hand, being a 
 Cubit long, having a round Head on which 
 his Coat of Arms is Engraven. 
 
 The chief Sacrificator has alfo a Mitre 
 upon his Bonnet, but no fliape of a Crown, 
 and from the round part of the Bonnet there 
 hangs a Cloth which reaches down to the 
 ground : He has alfo a long Gown which is 
 tied about with a Girdle. The Mitre is of 
 a Sky-colour, (ignifying his dignity, and the 
 Bonnet of a Red colour, fignifying his Of- 
 fice of Sacrificator. The Cloth which hangs 
 down from his Bonnet is of a Sky- colour, 
 and his Gown is Red : He always carries a 
 Sword in his Hand, in token of his bloody 
 OiRce ; his fliocs and ftockens are like thofe 
 of the High-Prieft, and his Girdle is ufually 
 of a White-colour. 
 
 The common Sacrificator of our God, 
 has a Oiarp-pointed Bonnet of a Red-colour, 
 bending a little downward behind : He 
 wears a Cloak like that of the High-Prieft, 
 but of a Red-colour, and it is fo fhort be- 
 fore, that it covers only the Knee ; but be- 
 hind, it hangs down to the ground : He h^s 
 alfo a Red Gown under his Cloak. 
 
 F » tfi« 
 
212 J Defcription of the IJle Formofa. 
 
 The Sacrificators of the Sun, Moon and 
 lo Stars, have the fan[ie Garments, but of a 
 different colour* The Sacrificator of the 
 Sun, has a white Bonnet with the figure of 
 the Sun on the top of it : He wears alfo a 
 red Cloak and a white Tunick. I'he Sa- 
 crificator of the Moon has a white Bonnet, 
 and the figure of the Moon for diftindion 
 upon the top of it, a white Cloak and a red 
 Gown. The Sacrificator of the lo Stars, 
 has the figure of them upon a white Bonnet, 
 and behind, there is a ihort piece of Cloth 
 hanging down from the Bonnet, he wears a 
 red Cloak with a white Sleeve, and a white 
 Tunick. All Sacrificators carry a Sword in 
 their Hand. 
 
 The common Priefts have a kind of a 
 Bonnet, upon which there is a fliort Mitre, 
 fliorter behind then before: They wear a 
 long Gown of a white colour, whofe Sleeves 
 are long and broad; they do not tye their 
 Gown with a Girdle, but they have a fhort 
 Tunick under it made of Cotton. 
 
 The Officers or Servants belonging to the 
 Temples, have alfo a habit diftintl from the 
 Laity, for they wear a Bonnet different from 
 the common People, a black Gow'n, and a 
 black Rod about a Cubit long ; and at all 
 the common Meetings they carry the Arms 
 of the Parifh, and of Religion like a Ban- 
 ner. 
 
 The 
 
J JDefcription of the IJIe Formofa. 215 
 
 The Regular Priefts wear the like Gar 
 ments with the Secular, but they are of a 
 different colour, according to their feveral 
 Abbies. They have a fharp- pointed Cowle 
 upon their Head 5 they fhave the hair of 
 their Head often, but never their Beard : 
 They have a long Tunick, and over it a 
 fliort one, but both of them are clofe : The 
 fleeve of their upper Gown, which is (hort, 
 but large, ufually hangs down low. Their 
 ftockens and fhces are like thofe of other 
 Priefts. Their Superior at publick Meetings 
 has a Mitre upon his Head, and his Cowle 
 hangs down behind : Befides, he has a little 
 fhort Cloak like that of the High-Priefts, 
 but it is of a Violet- colour 5 and a Violets 
 coloufd Cloth hanging down before and 
 behind, and a long Tunick of a white- 
 colour, and laftly a long Cloak between the 
 Tunick and the little Cloak, which ufually 
 is of Divers Colours : He ought to have a 
 long Beard and fliort Hair on his Head, he 
 carries an Iron-rod in his Hand like thcHigh- 
 Prieft ; his fiioes and breeches are like the 
 reft of the Regulars : But when he is in the 
 Abby, he wears the fame kind of Cloaths as 
 the other Mold's. 
 
 The Servants of the Abby are Cloth'd af^ 
 
 ter the fame manner, as the Servants of the 
 
 Temple, except as to the Bonnet, which is 
 
 fuch a Bonnet as the Boys wear here in Lo^- 
 
 P 3 don ; 
 
214 ^ Defcriftio-a of the l(le Formofa. 
 
 ^on ; their other Garments are diftinguiflVd 
 only by their Colours. And this is all that 
 occurs to me at prefent, as to their Habits 
 and Religion. 
 
 All which habits may be feen in the Figure 
 of their Funerals, where all thefe habits of 
 jthe Friefts are exa£lly reprefented. 
 
 CHAP. XV. 
 
 Concerning their 'Manners and Cujloms, 
 
 ? >-|— V I s certain that the Manners of the 
 _l Formofans, are not fo Corrupt as the 
 People are in other Places ; and the reafon 
 isj becaufe they are If ridly oblig'd to ob- 
 ferve the Laws of their Policy and Religion 
 under fevere Penalties, with which the Laws 
 are enforc'd againft the Commiffion of 
 any Villany or Impiety ; To that none dare 
 to violate them, being reftrain'd by the 
 dread of their Penalties, which are certainly 
 and impartially Executed. 
 
 They have diyers Cuftoms which will 
 pleafe (bme, and difpleafe others : For firft, 
 'tis cuftomary with them to adore the Em- 
 peror as a God : He never fets his Foot upon. 
 ^ ' the 
 
A Defcription of t he Ijle Formofa. 2 1 5 
 
 the ground, nor fufFers the Sun to fhine upon 
 his Face. None but Noblemen are permit- 
 ted to Vifit him, nor are the Inferior People 
 admitted to fee him, except at the Great Fe- 
 ftivals, which are but j in a Year ; and then 
 he fhows himfclf to al] the People : But 
 firft, they are to bend their Knees and fall 
 proftrate on the ground, and adore him : 
 After they have done this, they may rife up 
 and look upon him. 
 
 They Salute the Kings by bending their 
 Knee, joyning their Hands and bowing their 
 Head. They Salute the Vice Roys alfo by 
 bending one Knee, ( viz.. The Left, if he be 
 the Vice-Roy of a Foreign King, and the 
 Right if he be Vice-Roy of one of his own 
 Kings ^ and alfo by carrying his Right 
 Hand from his Head down to the ground. 
 
 They Salute an High-Prieft as they do a 
 King, and the chief Sacrificators as they do 
 Vice-Roys. The Noblemen and Priefts are 
 Saluted by carrying the Hand from the Head 
 down to the flioc, and by bowing the Head. 
 One Friend Salutes another by kifFing both 
 his Hands, and joyning them with his 
 Friends. Superiors do not Salute an Infe* 
 rior, but by a nod of their Head they fig- 
 nify, that they have feen him Saluting them. 
 Servants Salute their Mafters, by carrying 
 their Hand from their Mouth down to the 
 ground, and falling prollrate on their Face. 
 
 P 4 Wives 
 
2 1 6 J Defcription of the lj!e Formofa. 
 
 Wives do Salute, and are Saluted after the 
 fame manner as their Husbands. In fpeak- 
 ing to Noblemen, they ufe not any particu- 
 lar diftin6\ Language as the Chineje do, nor 
 any Circum locutions, or different way of 
 Conftru6lion from what is us'd to Inferior 
 Perfons, but calling them by their Title 5 and 
 in fpeaking to them, and even to the Empe- 
 ror himfelf, they make ufe of the fecond 
 Perfon of the fingular Number : And this is 
 the Cuftomary way of fpeaking to Great 
 Men, which is obferv'd in all 'Japan, 
 
 No Converfation is allow'd between any 
 Man and another Man's Wife, nor between 
 ti Batchelor and a Maid, but in the greatetl 
 Feafts and Diverfions everyone keeps among 
 thofe of their own Familv, the Wives with 
 their own Husband, the Sons and Daughters 
 with their Father and Mother ^ for if any 
 Man fhould fee one Man with another's 
 W^ife, or a Maid with a Batchelor that is a 
 liranger, he would certainly account them 
 Adulterers. 
 
 Suppofing that a Man has 6 Wives, each 
 Wife has a private Chamber for her felf, in 
 which Ihe lives with her own Sons and 
 Daughters, arid takes pains in fome kind of 
 work, and when the hour of Dinner or Sup- 
 per comes, a Servant goes and knocks at 
 their Doors ; and then tliey come out of 
 their Chambers into the Parlour where they 
 
 are 
 
J Defer if tion of the Ijle Formofa. 21 7 
 
 are to eat. After Dinner, they may walk 
 for fometime with their Husband in the Gar- 
 den, and then every one of them returns to 
 her own Chamber again, and continues there 
 until the time of Supper ; only fometimes 
 they are illow'd to meet, and drink toge- 
 ther, fuch Liquors as Thee^ ChiU^ rrc, AfToon 
 as the iiour of Supper is come, hen a Ser- 
 vant goes and calls them all, and they come 
 to Supper. After Supper they walk, and 
 divert themfelves with Dancing, Singing, or 
 telling old stories, or any fuch like Recrea- 
 tion. At laft, at the third hour of the Night 
 (which is the 9th hour here in E-ngUnd) 
 every one of them goes to her own Cham- 
 ber, and the Husband fends for one of them 
 whom he has a mind to lye with that Night; 
 and in the Day-time he lometimes Vifitsone 
 of them, fometimes another, according to 
 his fancy. This kind of Life is fweetand 
 pleafant enough, as long as every one of 
 them is of an agreeable humor ; but if the 
 Husband begins to love one Wife more then 
 another, then arifes Envy and Emulation 
 againft that Woman whom he loves 
 moft, and hence ftrifeand difcord is fpread 
 thro' the whole Family : But when the Hus- 
 band is civil and difcreet, and imparts to 
 each of them an equal lliare of his good 
 will and friend Hiip, then all the Waives en- 
 deavour to picafc him in all things, and the 
 
 Houfc 
 
2 1 8 ji Defer ij>tio» of the I/!e Formofa. 
 
 Houfe is like a ParadifCjby their good agree- 
 ment, and dutiful care of their Husband. 
 The Women employ themfelves in fome 
 kind of work proper for them, in teaching 
 and taking care of their Children : And 
 fometimes they Vifit one another, or fpend 
 their time in Innocent Recreations. And 
 while they continue dutiful and peaceable, 
 they may have any thing of their Husbands 
 that they defire : Who always Marry them 
 when they arc very young, viz. Between 
 10 and 1 5 Years of Age, that they may the 
 more eafily bend them to comply with their 
 humor. Every Wife takes care of her own 
 Children ; but if one die and leave Children 
 behind her, then the Husband Marries ano- 
 ther and commits the care of them to her. 
 
 This Prerogative is granted to the firft 
 Wife above all the reft : That flie is to take 
 care of the Family, and is not fo much fub- 
 je£t to the Husband as the others are ; for the 
 other Wives cannot go out of the Houfe, 
 iinlefs the Husband be with them, but the 
 firft Wife may. Befides, her firft Son is ne- 
 ver to be SacrificM, but is the Heir of the Fa- 
 mily, as we fhal] fliCAV hereafter ^ and when 
 the Husband dies, the firft Wife governs the 
 Family, and the reft are fubjcct to her. And 
 this Cuftom prevails alfo among the Japari- 
 mrs, but with this difference : That the Ja- 
 fan Women after the Death of their Hus- 
 band 
 
A Defcription of the Jfe Formofa. 219 
 
 band may Marry again, but the Formofatf 
 cannot ; the former receives fome Portion of 
 their Father's Eftate, but the latter do not. 
 
 When any Man has a mind to Marry a 
 Maid, with whom he is in love, he muft 
 firft acquaint the Father and Mother with 
 his defign, and difcover to them what Eftate 
 he has, &c. And if the Father and Mother 
 confent to give him their Daughter in Mar- 
 riage, then he is permitted to fpeak to the 
 Daughter, but never before : Neither then 
 is he allowed to converle with her in private, 
 but only in the prefence of the Father or Mo- 
 ther, or one of the Maids Kindred : And if 
 the Daughter confent, then the Father and 
 Mother prefent him with fome Gift of fmall 
 Value, as a Ring, fome Clothes, or the like, 
 but they give him no Portion out of the Fa- 
 ther's Eftate with her. 
 
 The firft Born Son of the firft Wife, as 
 has been already noted, is not to be Sacri- 
 fic'd, and is the Heir of the Family : Now 
 the Right of Inheritance confifts in this, 
 that he receives one half of the Eftate after 
 the Father's Death : But the Brethren di- 
 vide the other half among them ; and if 
 any one of them will Marry a Wife before 
 the Death of the Father, then the Wife 
 whom he Marries, continues in the Hus- 
 band's Family until the Father be Dead, and 
 then tiie Eftate is divided, and each Brother 
 
 takes 
 
220 A Defer ip ion of the Ifle Formofa. 
 
 takes his fliare of it, and lives by himfelf. 
 
 'Tis Cuftomary on Solemn Days, between 
 the firft and laft Day of a Feftival, for all 
 forts of People, to Feaft their Relations and 
 Friends, as they ufe to do at Births, Mar- 
 riages and Burials, which has been already 
 obferv'd. 
 
 The Poor are not fuffer'd to beg in the 
 Ifle Formofiz, but every Precinft has fome 
 Publick Houfe, wherein they keep all their 
 Poor, who are Fed and Cloth'd at the 
 Charge of the whole Pfecind ; and thofe 
 of them who are able, are put to Work and 
 Labour, but others who are difabled by Age 
 or Sicknefs, are maintain'd Gratis. This 
 Publick Houfe is call'd the Houfe of God 
 for the Poor, or in the Language of the Na- 
 tives, Cao. tuen pagot ack chdhis-co/Iixos, If 
 any ftranger, who comes from fome other 
 Ifland of the Japan Empire, happens to want 
 fubliftence while he is Travelling thro' the 
 Country, he is furnifh'd with neceflaries in 
 every City and Village that he pafTes thro' 
 at the expence of the publick. 
 
 They have alfo Taverns and Vicfcualling- 
 Houfes, which Men frequent for Eating and 
 Drinking, Smoking and Playing, &c. But 
 no Woman muft come into any of tliefe 
 Publick Houfes. 
 
 All 
 
A Defcripm of the IJle Formofa. 221 
 
 All Japaf7?ters were wont to be very curi- 
 ous to fee ftrangers, and to entertain them 
 very civilly ; but ever fmce the great flaugh- 
 ter was made of the Chriftians that were 
 there, they hate all ftrangers that come into 
 their Country, unlefs they come from fome 
 other Ifland of Japar^, as will appear mor« 
 fully hereafter: 
 
 CHAP. XVI. 
 
 A Defcription of the Uen in Formofa. 
 
 ALtho' the Country be very hot, yet the 
 Men in all FormoJ'a are very fair,at lea ft 
 thofe who can live upon their Means , but 
 the Country People, Servants, and others, 
 who are expos'd to the heat of the Sun, and 
 are forc'd to work in the open AiralliDay, 
 are very much tawn'd by the burning heat. 
 The Men of Eftates, but efpeeially the Wo- 
 men, are very fair ; for they during the hot 
 feafon, live under ground in places that are 
 very cold : They have alfo Gardens and 
 Groves in them fo thick fet with Trees, that 
 the Sun cannot penetrate thro' them ; and 
 they have Tents which they ufe to fprinkle 
 with water, fo that the heat can do them no 
 
 hurt : 
 
222 ADefcription of the IJle Vormofa, 
 
 hurt : And hence it comes to pafs, that altho 
 the Formofam live in a hotter Country than 
 the EngUfli, yet they cannot fo well endure 
 heat. 
 
 They ufe Diftill'd Waters, not only to 
 wafh themfelves, but alfo to remove any 
 fpeck upon the skin, which is not rooted in 
 the flefh : And this is one means which 
 makes them fo fair. 
 
 And here I mud not omit to give fome 
 account of a Controverfie, between the Chi- 
 nefe and Japafwefe on the one fide, and the 
 Natives of Formofa on the other, relating to 
 the Cuftoms of thefe Countries. Ye muft 
 know then that the Chinefe and 'Japanneje 
 make their Teeth artificially black, but the 
 Formofans preferve theirs white. The "Jap- 
 pamj'e plead for their Cufl:om, that all Beau- 
 ty confifts in Variety of Colours, and there- 
 fore as an Ethiopian is counted moft Beauti- 
 ful, who has a black Face and white Teeth 5 
 So the Beauty of the Natives in our Coun- 
 try who have a fair Face, mult confifl: in 
 having black Teeth. But the Formofiws 
 granting this argument, anfwer for them- 
 felves, that Beauty may confift in fomc 
 things, which cannot be had : Thus it would 
 be Beautiful to have black Eyes, which yet 
 cannot be made fo, and therefore, fay they, 
 nothing artificial ought to be made ufe of, 
 to make us appear other wife than Nature has 
 fram'd us- Hence 
 
A Defcripiorf of the Ijle Formofa 223 
 
 Hence the Reader may obfcrve, that the 
 Formofam arc alfo white and very fair, but 
 chiefly the Women ; and if we may believe 
 the Proverb, Turkey and Japarf breeds the 
 faireft Women in the World. The Formo- 
 yrf» J, generally fpeaking,arc of a (liort ftature, 
 but they make up in thicknefs what they 
 want in tallnefs. They are commonly 
 ftrong-bodied Men and indefatigable in La- 
 bour f they are very good Souldiers, and 
 love War better then Peace. They are very 
 kind and good-natur'd towards their Coun- 
 trymen : Whom they love, they love fo 
 well, that they would lofe their Lives for 
 them in a cafe of neccflity ; but whom they 
 hate, they hate mortally, and ufually con- 
 trive their Death in any way that's poflible 
 to them. They are very Induftrious and 
 Cunning, and quickly learn any thing they 
 fee done before them. They abhor all falfe- 
 hood and lying, and therefore they have no 
 value for Merchants, becaufe they ufe many 
 lies to commend their Wares, and put them 
 off at a better Price. 
 
 CHAP, 
 
224 -^ Defer iptiofi of the IJle Formofa.- 
 
 CHAP. xvn. 
 
 of th Qo^ihs worn in Formofa, by all 
 ^anksof Veople, 
 
 THE Formofam are certainly very curi- 
 ous in their Cloaths, but they affect no 
 new iafhions as the EaropUns do ; wherefore 
 they feem to be ftill Cloathed according to 
 their Ancient Cufiom. In this they excel 
 the Europeans, that the Qualities and Condi- 
 tions of Men may be difcern'd there by the 
 diftindion of their Habits, whereas here a 
 Nobleman cannot be known from a Tradef- 
 man by his Cloaths. The Habits of the 
 Formal ans are not much different from thofe 
 of the Jappamefej efpecially as to the com- 
 mon fort of People ; but the Kings and 
 Vice-Roys, and Noblemen have different 
 forts of Garbs. The great difference be- 
 tween the Jappan^efe and Formafam^ confifts 
 in this, that the Jappamefe wear 2 or ^ Coats, 
 which they tye about with a Girdle ; but 
 the Formofam have only one Coat, and ufe 
 no Girdle. They walk with their Breaft 
 open, and cover their Privy parts with a 
 Plate tied about them made of Brafs, Gold, 
 or Silver. The Jappamefe alfo wear little 
 
 light 
 
J'cU: Z Z-^. 
 
.PmI: J.^4- 
 
 Thc^ 9ueerL 
 
A Defcription of the J fie Formofa. 225 
 
 JIglit Bonnets, but the Formofans ufe larger 
 Bonnets, with a train hanging down to the 
 ground, made of fome light ftufF, as Silk, 
 Cotton, &c. And when they walk, they 
 wrap it about their Arm. 
 
 We fliall add no more about the fappan- 
 riefe, fince our dcfign is only to give an ac- 
 count of the lOe F.rmofi : And feeing, as I 
 have faid, the dignity and condition of every 
 one may be difcern'd by their different Ha- 
 bits, I fhall now briefly defcribe them. 
 
 The King wears a fliort Coat of Silk, 
 which he ties with a mofl: precious Girdle, 
 and above that a long open Gown made of 
 very coftly Silk, wrought with Gold and 
 Silver : He has a Scarf that hangs over the 
 Right Shoulder, and reaches down to the 
 left fide, of Cloth ot Gold or Silver curioufly 
 wrought with the Needle, which is the 
 Badge of his Dignity. He wears alfo a 
 Bonnet, from whofe top the ftuff hangs 
 down to the ground, which Bonnet is en- 
 compafs'd with a kind of a Crown, thatgli- 
 fters with precious Stones and Carbuncles. 
 He has no Breeches, but his Knees are nak- 
 ed ; he wears ftockens made of Silk, adorn'd 
 with many Ribbons. Hii^ fhocs like thofc 
 o^ the Priefts afore-mention'd, are a fort of 
 Sandals, but moft curioufly wrought. When 
 he or any Nobleman Rides, then he wears 
 Stockens and Bteeches together in one piece, 
 
226. A Defer ipt ion of tfje IJle Formora. 
 
 and a little Bonnet. His Collar is made of 
 Silk, but fet with precious Stones ; the Hair 
 of his Head is fliort, as is ufual thro' all fn- 
 fAn, and his Beard is about a Thumb's 
 length. 
 
 The Queen wears mofl: Ikautiful Gar- 
 ments, that glifter witli precious Stones ; 
 fhe has no fuch Headgccr as rlie Women 
 wear here in England^ but forncthing made 
 of Gold or Silver wrought with Silk, and fo 
 adorn'd with Diamonds, that it feems to be 
 a Crown. Her Neck-cloth is made of fome 
 precious matter : Her Garments are very 
 precious, curioufly wrought with the Nee- 
 dle, and long enough to reach down to her 
 Heel ; and the upper part of her lleeve is fo 
 broad that it touches the ground, as does alfo 
 her Manto which hangs down fo low be- 
 hind. Her flioes and icockens are like her 
 Hubband's, but of a lefs fize, and have a 
 higher Heel. She wears her Hair hanging 
 down behind, over her Gown vv hich is not 
 wide, nor hath many plaits. She wears a 
 Girdle tied about her body very preciousi. 
 
 The Sons are clad after the lame manner 
 as the Father ; only inflead of the iliort 
 Gown, they go with their Brcaih wide open, 
 and have a half girdle about their Loyns. 
 They wear not a Bonnet until they be 9 
 Years old. The Daughters alfo are Cloath'd 
 after the fame mamaer as ths Mother, except 
 
 as 
 
J\uf: ZZ6. 
 
'^I'iliJ 2^2f6. 
 
J Defer ipt ion of the Ifie Formofa. 227 
 
 as to their Head-gear, for they wear nothing; 
 upon their Head, but a little Crown made 
 of flowers, or the feathers of fome Bird ; 
 and they have no Manto. 
 
 The Vice Roy who had formerly been a 
 King, is ftill very fplendid in his Cloaths. 
 His Bonnet is very great and precious, both 
 for the matter of it, and the Curiofity of the 
 Workmanfhip, and it is adorn'd with preci- 
 ous Stones ; the Hair of his Head, and his 
 Beard is fhort ; his Collar is of black Silk 
 finely wrought with Silver. He wears a 
 fliort Coat of white Silk, which is tied 
 about with a precious Girdle, and over that 
 a long Gown open and wide ; he has alfo a 
 Scarf like the King, which hangs on the 
 right-fhoulder down to the left-fide 5 and 
 laftly, over his fhoulders he has a little 
 Cloak made of red and black Silk ; his Veft 
 is lin'd with the skin of fome Tyger or Leo- 
 pard ; he has no breeches, but only ftockens, 
 and his (hoes are like thofe afore menti- 
 on'd. 
 
 The Vice-Roys Queen is Drefs'd much 
 after the fame manner as the Queen, faving 
 that the Queen has a CoyfT, fuch as above- 
 defcrib'd ; but the Vice-Roy's Queen, wears 
 only her own Hair adorn'd with Silk and 
 Ribbons : Her Gown is made after the fame 
 fafhion as the Queen's ^ but her Manto is 
 different in this, that the Queen's Manto 
 Q 2 ha'ngfi 
 
2 28 A Defer ipt ion of the I fie Formofa. 
 
 hangs down behind only from her fhoul- 
 ders but that of the Yice-Roy's Qiieen is 
 ]ikealarge Morning-Gown, which is. worn 
 here in E?igland : Only it wants llcevcs, and 
 is lin'd with fome Beautiful skin. The Vice- 
 Roy's Son has 2 Coats, a fliort one and ano- 
 ther long ; but the fliorter one is iippermofl:, 
 and comes down only to the Knee : His 
 Daughters are clad after the fame manner a;; 
 the Mother, faving that they have no Man- 
 to. 
 
 The Noblemen wear the fame Coats as 
 the Vice-Roy, but with this difference, that 
 the Vice-Roy has no Girdle about liis long 
 Coat, which the Noblemen have : They 
 wear a Scarf of Silk from the right-fhoulder 
 to the left- fide, but their Bonret is like that 
 of the Citizens. 
 
 The CartlU'fj^ or Chief-6eneral, has a Bon- 
 net like the Vice Roy s, but not fo Great: In 
 the fore-part it is adorn d with a Diamond 
 and Precious Stones : His Collar is of Silk, 
 which encompafTes his Neck, but does not 
 hang down. Inftead of a Scarf, he has a 
 fhort Cloak of Silk, which covers only his 
 fhoulders ^ and a fliort Tunick of Silk; his 
 breeches and ftockens are tied together s his 
 fhoes are like other Men'^s : And laftly, he 
 has a long and wide open Gown, like the 
 Morning Gowns that are w^orn here, but 
 much larger, whofe fleevcs being open in 
 
 the 
 
JPa^: zz^. 
 
J Defer ipt ion of the Ifle Formofa. 229 
 
 the middle, \.^ puts his Arms througli, and 
 the reft of the flceves hang low down to- 
 wards the Ground. His Wife is clad like 
 the Vice-Roy's ()ueen, faving that flie does 
 not wear a Manto : His Sons and Daughters, 
 are Cloath'd after the fame manner as the 
 Vice-Roy's. 
 
 The Wives of Noblemen, wear a little 
 Bonnet made of artificial flowers : They 
 have 2 T unicks, one that's long, and a fhort 
 one over that which comes down only to the 
 Knee, which they tie about with a Girdle. 
 There is an Handkerchief faften'd to their 
 J^onnet, which hangs down to their flioul- 
 ders. Their Sons and Daughters are 
 Cloath'd after the fame manner as thofe of 
 the CdrilUn. 
 
 The Citizens wear one Gown only, 
 ought to keep the Hair of their Head fliort, 
 have a Bonnet like the Noblemen, whole 
 top made of Silk or Cotton, reaches down 
 to the ground : They wear a Collar, but no 
 riiirt, except in the Night-time when they 
 go to Bed, which is the Cuftom of themalL 
 Ihey walk in a long Gown with Naked 
 Brealt and Thighs, but their Privy parts are 
 cover'd with a Plate tied about them made 
 of Brafs or Silver, or Gold : Their ftockens 
 and fliocs are fuch as are commonly Ub'd by 
 others. 
 
 Ct? Their 
 
2^0 A Defcrlftion of the 1(le Formofa. 
 
 Their Sons have a little Bonnet, a fhort 
 Gown tied about with a Girdle, which 
 reaches down to the middle of their Thigh : 
 They have flioes like their Father, but nei- 
 ther breeches nor ftockens. 
 
 The Country People who dwell in Vil- 
 lages and Defert-places, wear nothing but a • 
 Bears skin upon their fl^oulders, and a Plate 
 to cover their Privy-parts made of Brafs 
 or the fhells of Fifh, or the bark of Trees. 
 Their Sons have nothing but a Scarf hang- 
 ing on their right flioulder down to their 
 left fide, but other wife they are ftark Naked. 
 When the Countrymen are Rich, they and 
 tlieir Sons wear a Girdle about their Loyns, 
 which half covers their Thighs inftead of a 
 Plate tied with a Girdle to cover their Privy-^ 
 parts. 
 
 The Female Sex is diflinguifli'd alfo 
 among the common fort of People by 
 5 kinds of Habits, Infants, Virgins, Brides, 
 Married Women and Widows, all which 
 are clad in different Apparel. Infants wear 
 a fiioi t Gown that reaches down to the mid- 
 dle of their Thigh , they have ftockens and 
 flioes like others, but they do not cover their 
 Head until they be 9 Years old. Virgins 
 after they are 9 Years old, adorn their Head 
 with Buds feathers, or artificial flowers 
 done up wiih Ribbons : They wear a fliorc 
 Gown above another, that is long and 
 / reaches 
 
JIsS^ 
 
•-^ Z.SC 
 -3 , 
 
A Defer ipt ion of the J fie Formofa. 2^1 
 
 reaches to the ground, both whicli they tie 
 about them with a green Girdle. The long 
 Gown is divided into two in the lower part, 
 fo that tlieir Legs appear as high as their 
 Knee. They have ftockens and llioes like 
 other Women. 
 
 The Brides at the time of their Marriage 
 do wonderfully adorn themfelves ; their 
 Head is encompafs'd round with Flowers, 
 Laurels and Feathers, which make a great 
 fliow : They have two Coats equally long, 
 whereof the under Coat is white and the 
 upper black, and both of them are tied with 
 a black Girdle. They wear a Scarf of red 
 Silk hanging on the left fhouldcr down to 
 the right lide. The black Gown which is 
 uppermofl: is open, fo that the white Petti- 
 coat underneath may be feen. And after 
 this manner they are clad during all the time 
 of CourtOiip, but 9 Days after the Celebra- 
 tion of Marriage, they put on the Habit of 
 Married Women. 
 
 The Married Women wear a long open 
 Gown, and below it a fliort Coat which 
 reaches down to their Knee. They have a 
 kind of a Cap upon their Head like a Flat- 
 ter, and let their Hair hang down in wreaths 
 before their Breafl: ^ and when they go our, 
 they fo cover their Face, that it can hardly 
 be feen. 
 
 0^4 Widdows 
 
232 -^ Defcrtption of the JJle Formofa . 
 
 Widdows have another kind of a Cap 
 whjcli is twofold : The firrt which they put 
 on their Head, is almoil; round like an English 
 Woman's Coyflf, the other is a little fliarp- 
 pointcd. They drefs their Hair in wreaths ; 
 they wear 2 Gowns, one long and another 
 fhort one over it ; the fliort one ought always 
 to be of a black colour, but the other, which 
 may be of any other colour, has long and 
 broad fleeves, which reach down to the 
 Knee ; and both the Gowns are tied about 
 with a Girdle. 
 
 The Country Women have nothing but 
 a Bear's skin upon their flioulders, and a 
 Cloth about their middle which reaches 
 (down to their Knee : They tye a piece of 
 i>innen about their Head and Hair ^ they 
 have no ftockens, but fhoes, fuch as are worn 
 by others. 1 heir Daughters wear nothing 
 but a Cloth about their middle, and a Scarf 
 on the right flioulder hanging down to the 
 left fide, and they have flioes like their Mo- 
 ther. 
 
 And here 'tis to be obfery'd, tliat all of 
 them generally wear a Bracelet about their 
 Arm ^ but the W omen wear it both about 
 their Arm and their Neck. And this is all 
 that I know to be remarkable as to their 
 Apparel ; I fliall now only add fomcthing as 
 to the Military Habit. 
 
 ThQ 
 
-I^'if' ^33- 
 
 TU VkezR^ilc Ccuhl 
 
 m 
 
 iiiiiiiiieiii I till 
 
 ■ 1 lllirii B ■ ■ B 'iIBFii ■ ■ ■ ■llii ■ ■ 
 
 ^^ Cith" IwuJd 
 
 */i Ccunireir.manir 
 
ji Vefcriftion of the JJle Formofa. 23^ 
 
 The King of the ifle Formofa has his own 
 Guards, and fo has the Vice-Roy, and there- 
 fore for dittindion-fake they are differently 
 dad. All the Officers in the King's Guards 
 are clad like the CarilUn, faving that • t^ Ct- 
 rillan wears a Carbuncle upon his Bonnet 
 which they have not, and they wear a 
 Scarf which he has not. 
 
 The King's Guards have a round Bonnet, 
 whofe forepart is like a Mitre, and has the 
 King's Arms upon it : The Hair of their 
 Head is fhort, and of tiicir Beard long ; and 
 they have alfo a Breall-plate or Stomacher 
 made of Silver on which are the King's 
 Arms ; a Belt made of Silk, a fliort Gown, 
 and ftockens and breeches in a piece : They 
 wear a Sword hanging by their left fide, 
 and the Weapons they ufe when they Guard 
 the King, are the Halberd or Lance. 
 
 The Officers of the Vice-Roys Guards 
 are Cloathed like the Tam\ or Noblemen, 
 faving that they have not a Scarf, and ufe a 
 fhort Bonnet like the King's Guards. All 
 the feveral Degrees of Officers are diftin* 
 guinfd by Colours, at the pleafure of the 
 King or Vice-Roy. 
 
 The Guards of the Vice-Roy wear a 
 large long Bonnet liaving 2 Wings, a long 
 Gown which they take up behind when 
 they walk, breeches and ftockens in a piece, 
 the common fort of flioes : The Hair of their 
 
 Head 
 
2^4 -^ Defcrtption of the JJle Formofa. 
 
 Head and Beard is fhort, anifheir Arms are 
 fliort Lances, Arrows, and a Sword by their 
 fide. 
 
 All the Souldiers which ferve to Guard the 
 Cities are Cloath'd after the fame manner, 
 viz. They have a fhort Bonnet with a Creft 
 of 2 or 5 feathers, a fliort Gown, llockens 
 and breeches in a piece. All of them wear 
 black Cloaths : Some are Archers and carry 
 a Bow under their Arm, and have a Quiver 
 full of Arrows ; others are Spearmen, and 
 carry a long Spear upon their fiioulders ; 
 but others have fhort Spears. 
 
 The Drummers have a Bonnet fharp- 
 pointed at top, with a piece of Brafs in the 
 Frontifpiece of it, whereon are Engraven 
 the Arms of the Ifle. They wear a fliort 
 Gown and a long one underneath it, which 
 they throw behind them : Their Cloaths are 
 of a light red colour. 
 
 The Enfigns have a Bonnet like the No- 
 blemen, and they are all fuch who are in 
 this Poll. They wear a long Gown and a 
 il:ort one over it. 
 
 This is all that I thought worthy to be re- 
 mark'd as to their Apparel, which altho it 
 may appear ridiculous to the Europe/ins^ yet 
 is there accounted very Beautiful and Splen- 
 did, both for the Colours and the materials 
 of which it is made, fuch as Hair, Silk, Cot- 
 ton, which aie curioufly wrought with the 
 
 Needle y 
 
J Defittftion of the JJ!e Formofa. 255 
 
 Needle '-, for tho they do not affeft new fa- 
 ihionsof Cloths, yet they are veiy nice in 
 choofing the fincft Stuff, or Cloth whereof 
 to make them 
 
 CHAR XVIII. 
 
 Of their Cities^ Houjes, Talaces^ Cajlki. 
 
 THere are only fix Towns in the Ifle 
 Formofa^ which deferve the Name of 
 a City ; Two of them are in the Principal 
 Ifland, and they are calFd Xternetfa. and B/g- 
 ?w s there is one in great Feorko, which is 
 caird Chahat ^ and the 4th is in one of the 
 Ides of Robbers, and is call'd Arriow : The 
 <;th and 6th are in the other Ifle of Robbers, 
 and they are caird Pineto and "Jar abut : But 
 in the little Ifle Peorko there are none, as will 
 appear afterwards. 
 
 Xternetla^ as it is the Capital City, fo it 
 is the mod Beautiful of all the reft ; being fi- 
 tuated in a very pleafant Plain : It's Walls 
 are 20 Cubits high and 8 broad 5 It's 
 length is about 1 2 Day's Journey for an Ele- 
 phant, /. f . about fix EiigUjh Miles. There 
 are in it Ddert-places, Fields and Moun- 
 tains, 
 
2i6 A Definition of the IpV ovmo^d.. 
 
 tains, Orchards, Meadows, and the like 
 Places which are not Inhabited ; but about 
 the middle of it, the Houfes are very mag- 
 nificent and {lately : Not far from it, there is 
 a Mountain which abounds with many 
 wholefom Springs. It is built by the fide 
 of a River, which was made there on pur- 
 pofe for its convenience ^ It abounds with 
 Fifli and runs over the whole Ifle. That 
 which contributes much to make it Beauti- 
 ful, are th**- many Palaces that are in it, viz. 
 Of the King, the Vice Roy, and the No- 
 bles ; of the High-Prieft and Chief Sacrifi- 
 caior ; all which are built after a wonderful 
 manner, as may appear by the Figure here 
 annex'd, which is a Reprefentation of the 
 Vice-Roy's Palace. 
 
 This Palace is built of four-fquare ftones, 
 curioufly cut, as all the reft are, whereof the 
 greatcft part is cover'd with Gold : This 
 Houfe alone is t\\xQ^Englf{hMik.s in Circum- 
 ference, having a great Ditch round about 
 it. Befides there belong to it. Greens, Gar- 
 dens, Walks, Groves, all which are enclos'd 
 with a Wall. 
 
 The High-Prieft and Vice-Roy have Pa- 
 laces there almoft as good ; but the King 
 and CarifUn^ whofe Offices do not defcend 
 by SuccefTion to their Pofterity, do not care 
 to have fuch ftately Houfes. But the No- 
 bles have there very Beautiful and Magnifi- 
 cent 
 
A Defcription of the IJle Formofa. 237 
 
 cent Houfes. There are alfo in the City Xter- 
 mtfa 3 great Abbies, and 5 Temples,and ma- 
 ny Beautiful Houfes of the Citizens. 'Tis ob- 
 fervable, that in the whole Ifle Formofa there 
 are no Houfes very high, but in moft Great 
 Houfes there are 2 ftories, one above ground 
 for the Cold feafon, and the other under 
 ground for the Hot feafon 5 which in all re- 
 fpefts are very Magnificent, whether you 
 look upon them within or without. 
 
 The Rich Men and Nobles, build their 
 Houfes of four-fquare Stones ; but others 
 build the outer-part of plain Timber, while 
 the inner-part is adorn'd with Painted Wood, 
 or fine Earthen Ware Gilded and Painted, 
 which the Natives there call PorchelUno^ but 
 the Engliflj China^VJ^vQ, The Citizens 
 Houfes are long, and the Country People's 
 round, in fuch manner as they appear in the 
 Figures here annex'd. 
 
 X The Place above the Roof of the 
 Houfe, where they adore the Sun, Moon and 
 Stars twice a Day. B, The Roof of the 
 Houfe. C. The Place above ground. D, 
 The Place of the Houfe which is under 
 ground. 
 
 Neverthelefs, fuch long Houfes are fome- 
 times to be found in the Villages, and thofc 
 that are round in the Cities, at katt in the 
 remote Places of them- 
 
258 A Defer ipt ion of the 1/leV oi'mok, 
 
 Bigno is a fine City, but has nothing pe- 
 culiar that is remarkable. In-the fame Prin- 
 cipal Ifland, is the Sea-Port Town call'd 
 li^adzejy which is very large and contains 
 many Villages, and yet becauie it is not 
 Wall'd about, it is accounted only a Vil- 
 lage. 
 
 Chabaty Arriow and Pweto are Cities, 
 which have nothing peculiar that is remark* 
 able, but in 'f ay abut 'tis worth obfervation, 
 that the City is build round about a Moun- 
 tain, which is a Mile high ; And upon 
 the top of it, is built the Palace of the Go- 
 vernour, who from his Houfe can fee the 
 whole City, and fo can every Citizen from 
 the Roof of his Houfe behold the Gover- 
 nour's Palace. Befidesin the fame City, there 
 is a Fountain reprefenting an Elephant Dan- 
 cing upon 2 Feec, which is 20 Cubits high, 
 and throws forth water out of all the Parts 
 of the Body. 
 
 This Fountain is believ'd by the Jappan- 
 nefe to have been built above 1 1 500 Years 
 ago, by a certain God or Hero, who had 
 been Banifh'd thither when the Ifle was yet 
 uninhabited. This God was call'd Arb^lo, 
 or Wanderer : And the ftory fays, that 
 when he had built this Fountain there, it 
 furnifh'd him with Fruit, flefli and fweet 
 Wine ; but that after fuch time as he left 
 the IQand, it became barren, and produc'd 
 
 none 
 
A Defcriptionof the Jfle Formofa 2^9 
 
 none of thefe things. After this Ifland came 
 to be Inhabited, fome Men coming there 
 and finding the curious fabrick of this Foun- 
 tain, convey'd water into it by Aquxdufts, 
 from a Mountain which is in the midft of 
 the city : From whence the 'Jappanneje have 
 ftill in their Temple Jmida, the God Jrba/a 
 with a Painted Fountain. But the Natives 
 of the Ifle Formofa give no credit to this fto- 
 ry : Tho they know not by whom, nor 
 when this Fountain was built, yet they call 
 the Place of the Fountain by the Name 
 
 The Hiftory I do not deliver for a certain 
 Truth, but neither do 1 account it altogether 
 fabulous 5 for it feems to me very probable, 
 that there is fomething of truth in it, and 
 therefore for the explication of it, I fhali 
 add the following remarks. 
 
 And firft, the Reader is to take notice, 
 that all the Gods which arc call'd by any 
 particular Name, fuch as Amida, Xakha, Na- 
 koHy ArbalOy d'c. Are only Saints, or Heroes 
 and Illuftrious Mea, who in former times 
 were deified, either for their reputed San£li- 
 ty or fome Noble Exploits, or wonderful 
 Feats which they had perform'd. Such an 
 one was Arhalo^ who is the God of Harveft 
 among the Japo^efe, and whofe Image is 
 commonly fet in the husk of a Grain of Bar- 
 ley. He is called AMo, i. e. a Wanderer, 
 
 becaufc 
 
240 A Defcription of the Ijle Formofa. 
 becaufe he continually went about the Fields 
 and Woods, blefling the Fruits of the 
 Ground. 
 
 Now Vis polTible, that this Man while he 
 was alive did fomething that difpleas'd the 
 Emperor, or the D^/V^, for which reafonhe 
 was Banifh'd from his Native Country, and 
 there is no difficulty in conceiving this : But 
 how he fhould Travel from ^xpan to For* 
 mofk, which is 200 Leagues diftant from if, 
 and was then unknown to the Japomfe, and 
 uninhabited, is fomething difficult to appre- 
 hend. Let us therefore fuppofe, that this 
 God Jrbalo was defcended of fome Noble 
 Race, for fuch are all the Heroes in JaPa», 
 who were either come of fomc Illultrious 
 Family, or had been promoted to fome Emi- 
 nent Port of Honour : And this is the more 
 probable, becaufe if he had been fome infe- 
 rior and mean Family, he would rather 
 have been puniHV.d with Death,than fent in- 
 to Banilbment for his offence. This being 
 granted, we may fuppofe further, that this 
 Honourable Perfon carried along with him 
 as his Retinue a great Multitude of Servants, 
 and was fent at firil:,at an lile next adjoyning 
 to Japan, and from thence paffing on in a 
 direct Line through many little Ifles, (which 
 are fo near, that you may fee from one to 
 the other in a clear Day ) he came at laft in 
 fjght of Formofa, where out ot Curiofity he 
 
 Landed 
 
Jl Defcription of the I/le Formofa, 2 4 1 
 
 landed with his Servants ; and finding it a 
 pleafant and fruitful Country, he fettled 
 there tor foine time, and built the Fountain 
 above- mention'd. And then we may fup- 
 pofc, that he return'd again to Japa», and 
 fent liom thence fome Colonies to Inhabit 
 Formofa. But I muft confefs, that we have 
 no Hiftory in Formofa^ fo Ancient as this, 
 which is only to be found in 'Jdpan, and 
 therefore we can give no account of any 
 thing that happen'd between us and thej^- 
 poneje^ after thisfirft Settlement ^ for we have 
 Joft all the Memoirs of our firft Original, 
 and the tranfa6lions which happen'd after 
 the firft Plantation of our Country, until the 
 Japonefe ravifh'd our Kingdom from us, and 
 rcftor'd it to the Empire of Japa». How- 
 ever it may appear from what has been faid, 
 that the ftory of Arbalo is not fabulous, nor 
 fo improbable as at firfl blufh it may feem 
 to be. 
 
 Befides thefe Cities already Nam'd, there 
 are ^ Sea- Fort Towns which exceed fome 
 Cities for bignefs ; but becaufe they are not 
 Waird about, they are held only Villages or 
 Towns. Thefe 3 are call'd Aok^ Lou&aUy 
 and Fog, and befides them, there are many 
 other Villages of the like bignefs. But this 
 is to be noted of Villages, Sea-Port Towns 
 and others, that they all depend on their 
 
 R is 
 
242 ADefcript'tGn ofthelJIeVormo^a, 
 
 own Cities, and tlmt the other Cities depend 
 upon the Capital City Xtermtfd. 
 
 In the little Peorko, there is neither City 
 nor Village to be found : But concerning 
 this Ifland it is to be obfervM, that at firft it 
 belong'd to the King who is now Vice-Roy, 
 but afterwards the Priefts purchasM it, to 
 teed in it the four-footed Beaih which are 
 defign'd for Sacrifice : And now every one 
 is oblig'd to give not the firft Fruits of their 
 flocks, but one out of every three Beafts 
 that fall, which is to be kept there until it be 
 fit to be Sacrificed : And therefore in little 
 Feorko, there are only fome Shepherd's who 
 look after the Beafts that are fed in that 
 Idand, which is very fruitful in Grafs and 
 Hay, and might perhaps produce many other 
 things if they were Planted there : But this 
 is not done becaufe it is defign'd only for the 
 Beafts aforefa id 
 
 Thefe are all the notable things that oc- 
 cur to me concerning their Cities, Villages 
 and Houfes ; yet it muft be acknowledged 
 that there is a great deal of difference be- 
 tween the Cities of hormvfa, and thofe of 
 Japan^ both for their Bignefs and the Rich- 
 nefs of their Materials, tho the "Japfannefe 
 when they come to Fon»ofa, cannot fuffici- 
 cntly admire its Cities, for their Beauty, Si- 
 tuation and Conveniences. 
 
 CHAF. 
 
A Defer ipt ion of the Ijle Formofa, 24 J 
 
 CHAP. XIX. 
 
 Of the Commodities ivhich they haVe^ and 
 jomt that they want, 
 
 TH E great quantity of Gold and Silver 
 that is in Formoja^ is that which brings 
 them the greatelt ProHt ; tor in the Princi- 
 pal Ifland, they have two Mines of Gold 
 and two of Brafs, tho none of Silver ; In 
 Great Peorko there are 2 iMines, one of Gold 
 and another of Silver. In one of the Ifes 
 of Robbers there is a Mine call'd a Gold- 
 Mine, which is not valued in otiiers Coun- 
 ties becaufe it is not truly and properly- 
 Gold ; but it is highly efteem'd in the Ifle 
 where it is found, becaufe it is fitter for ma- 
 ny neceffary ufes among them than Gold it 
 felf is. In the other Ijle of Robbers there 
 are 2 little Silver-Mines s So that in all, 
 there are 5 Mines of Gold and ^ of Silver. 
 All thefe Mines formerly pertain d to the 
 Tice-Roy, but now the King has one third 
 Part, and the Emperor another. 
 
 Silver in Formofa is ajmoft efteem'd as much 
 as Goldjbecaufe it is fitter for ufe,being a fof- 
 ter Mettal which is more eafily wix)ught in- 
 to any Ihape. They have no kon or Steel, 
 R 2 but 
 
244- -^ Defcription of the J fie Formofa. 
 
 but what the "Jaf/pannefe bring thither, who 
 have one Mine of Iron : And therefore Iron, 
 and alfo Copper, which is brought from 
 other Parts, is more efleem'd there than 
 Gold and Silver : But Brafs is very common 
 among them. 
 
 Utenfils and Difhes, are ufually made of 
 Gold or China, Earth : Their Temples and 
 Houfes are often cover'd with Gold, both 
 in Cities and Villages : But fince the Hoi- 
 ladders came there and exchanged their 
 Iron tor our Gold, the Natives have more- 
 rarely made any Gold. 
 
 Lead and Tinn are not the produQ of 
 the lOe, but they are abundantly fupplied 
 with it from the Neighbouring Countries. 
 Stlksy and Cotton ft^ two forts,they have in 
 great quantities, which are very Artificially 
 Inter-woven with Gold and Silver : One 
 fort of Gotten grows upon Trees in bags 
 and is the finer fort , another grows up- 
 on a Shrub like a Thillle and is a coarfer 
 fort. And this is the great Employment of 
 the Women, who of thefe Materials make 
 Clothes, Carpets, Tapeifry, and fuch kind 
 of things; wonderfully fine. Of Silk aud Hair 
 are made Velvet and Flufli: But this kind 
 of Work belongs to the Men and not to the 
 Women. They have not Woollen.-cloth 
 bccaufe they know not how to make it 
 but they receive great quantities of this 
 
 Cloth 
 
A Defer if t ion of the JJle Formofa. 245 
 
 Cloth from the Hollanders, They make 
 Stuffs of Hair and Cotton, but no Cloth of 
 . t1ax, which does not grow there ; but Flax- 
 en Cloth they receive from the Dutch, 
 They Work, paint, and Gild China Earth 
 very Wonderfully, nay even much finer then 
 they do in China, They have learn'd from 
 the Hollanders to make a kind of Paper, 
 which they knew not how to do before ; 
 for they wrote either upon plates of Copper 
 or upon Parchment. Bur now they Write 
 on Paper made of Silk after the fame man- 
 ner as it is made here. 
 
 Inftead of Leather to make Shoes of,they 
 ufe the bark ot Trees for the Soles, and 
 fome skins of Bealfs to ferve for the Upper- 
 leather. 
 
 CHAP. XX. 
 
 Of Weights and Meafures. 
 
 BEforc the Dutch arriv'd on our Coafts, 
 wc had a certain way of reckoning 
 things, whereby we could know when their 
 Numbers were equal or unequal ^ but we 
 had no kind of weight, fuch as a Pound or 
 an Ounce, and therefore we bought and fold 
 R 5 things 
 
24 6 ^ Defcriftion of the Jfe FormofaJ 
 
 things by View, and not by Weight. But 
 after the Hollanders came among us, and 
 fhow'd us how Profitable the ufe of Pounds 
 and Ounces would be in Commerce, we be- 
 gun to weigh things that are rate by Ounces, 
 and Pounds ; but things that arc common 
 and lefs valuable, by 50, or 100/. weight at 
 a time, as the Buyer and Seller had a mind : 
 Our Pound agrees with t\\Q Dutch Pound, 
 which confifts of 16 Ounces, and is more 
 then that Pound which is us'd in Frame : 
 Which I found by a Copan of our Money 
 tliat I brought with me to Frame ^ which 
 weigh'd more then one of the Fremh Pounds, 
 tho it was but a Dutch Pound. 
 
 Things are meafur'd in Formofa, accord- 
 ing to the People's various humors, for fome 
 ufe a greater, fome a lefs meafure ; but the 
 .price is always fix'd according to the Great- 
 iiefs of the meafure. 
 
 The Inflrument wherewith they weigh 
 things, is fuch as is us'd by the Butchers here 
 in hngUnd when they weigh their Meat, 
 but fome are Bigger, fome lefs as their oc- 
 cafions require. 
 
 They had no Names for Numbers be- 
 tbre the Dutch came here, but they fuffici- 
 ently declar'd to one another what Num- 
 ber they meant by their Signs and Fingers ; 
 but becaufe the Dutch did not underftand 
 :his way of Reckoning, they perfwad^d us 
 
 to 
 
A Defcriftton of the Jfle Formofa. 247 
 
 to invent names to Signify Numbers, which 
 now we ufe after the fame Manner as they 
 do, proceeding from One to Ten, from Ten 
 to Twenty, and fo to a Hundred, a Thou- 
 {diudiyd'c. As appears in this example. 
 
 Taufb Bogio Char he KJorh Nokin Dekie 
 
 7 8 9 10 II 11 
 
 Meni Thenio Sonio Kj)>t Amkon orTauf- 
 
 12 15 14 IS 
 
 kon Bogiokon Charhekon Kjorhkon Nokie- 
 
 \6 17 18 19 
 
 kon Dckiekon Menikon Thertikon Soniokon 
 
 20 21 2 
 
 Borhnj after this Borhny-tnuf or am Borhny 
 
 2 30 41 ^o 
 
 Bogio y and foon to Chorhny IQorhny Nokiorh^ 
 
 60 17 80 90 
 
 ny Dekiorhfjy Meniorhnj Thenhrhny Somorh' 
 
 IGO 1000 
 
 7ty Ptommftomw2Lnd hptate fo 1000, 2000. 
 O'c. And this may fufficefor this Article. 
 
 CHAP. XXL 
 
 Of the Suferflitious Cufloms of the 
 common Teo^Ie, 
 
 THe common People are fo much ad- 
 difted to the Supeftitious ways of 
 foretelling things Future, that nothing 
 happens to them either Ordinary or Extra- 
 ordinary 
 
24S A Defer ip ion of the Ifle Formofa. 
 
 Ordinary, of which they do not make a 
 good or bad Omen, and Particularly they 
 lay a great ftrefs on Dreams ; of all which 
 I fball give fome Inftances, fo far as I can 
 Remember. If any one Dreams that he is 
 at a great Feaft among Women, this Sig- 
 nifies that he has many Enemies, who are 
 Contriving to kill him or do him fome 
 Mifchief. If any one Dreams that he is 
 bit or hurt by a Lyon, a Serpent , or fome fuch 
 Beall,he ought to have a care of a certain E- 
 nemy who will attempt to do him an Injury; 
 but if he Dreams that he has kilPd a Wild 
 Beaft, then he thinks himfelf Secure from 
 all Danger until a contrary Dream happens: 
 If any one Dreams that one of his Relations 
 or himfelf is Dead, they believe that 
 God is angry with him, and therefore they 
 ufually confult the Priefts what they are 
 to do in this cafe, who always advife them 
 to give fomething wherewithal to Atone 
 their angry God. If any one Dreams that 
 he has Lice, Gnats, or Ants, upon his Body, 
 then they think that the Soul of fome of 
 their deceas'd Relations is detain'd in the 
 Body of fome Bead, ( as was before-men- 
 tioned) and wants Money and other 
 things; which they therefore take care to give 
 to the Prieiis, that they may convey them to 
 the Soul indiftrefs. If any onedreamsthat he 
 h^s lain with another man's Wife, then 
 i.e is ajraid ltd k me man lie with one 
 
 of 
 
J Defer if t ton of the J fie Formofa . 249 
 
 of bis Wives, and therefore he more 
 narrowly obferves them then at other times. 
 And fo much may fufficeconcerningOreams. 
 They obferve alfo other Omens, as the 
 firft thought that comes into their mind 
 in a Morning after Oeep, and the firft Beaft 
 they fee in a Morning : But then they 
 iay, if fuch a thing which comes into their 
 mind do not ftrike their Fancy, the Omen 
 concerns fome other Body, but if it ftrikes 
 the Imagination, then they apply it to them- 
 felves. There were a certain fort of men 
 who pretended to explain very clearly all 
 kinds of Omens for a very fmall Matter , 
 but being for the mofb part miihken in 
 their Conjedurcs, the People complaind of 
 them to the Prielis, who accufed them to 
 the Viceroy as Guilty of a Capital Crime, 
 for whicli the Viceroy Condemned them 
 to Dye: And ever fince the Priefts alone 
 Challenge to themfelves the Priviledge, 
 who fo explain all forts of Omens, that 
 they can never be convicted of Lying in 
 what they Say ; For either they pretend 
 that their God is well-pleas"d, or that he 
 is angry with fuch a Man, or that the Souls 
 of fome of his Deceased Relations want 
 Money, or that in the fame Inftant when 
 they faw fuch an Omen the Soul of fome 
 of his Relations was Transform'd into 
 a Stari all which the People do eafily 
 believe, who arc therefore perfwaded by 
 
 the 
 
2 5o J Defcripioft of the I/le Formofa, 
 
 the Priefts to acquaint them with all the 
 Omens they meet with. 
 
 And here I fhall briefly relate a Not- 
 able Story concerning this Matter. A cer- 
 tain Rich Countryman being much Ad- 
 dicted to this kind of Superftition, had 
 us'd for a long time to confult the Priefts, 
 ^vho were wont very often to expound 
 his Omens of the need fome of his Rela- 
 tions Souls flood in of Money, becaufe he 
 was Rich. The Countryman atlaftgrew 
 weary of fuch expenfive Enquiries , and 
 thought l.e had given Money enough to Re- 
 deem all the Souls that belonged to the 
 I fie, and therefore contriv'd a way to cheat 
 the Prieft : For which end he went and 
 told him, that in the Morning he had feen 
 in his Garden more then a loo Birds Sing- 
 ing, which after a fhort ftay Flew away : 
 But the Prieft told him, If thefe Birds had 
 continued a Longer time in the Garden,then 
 for certain the Souls of your Deceas'd 
 Relations had been Transform'd into Stars, 
 bur their fudden departure Signified that 
 they flill wanted fomething, which being 
 Furnilh'd, then, fays he you may fee them, 
 this night afcending into Heaven 5 For 
 which end you muft give me fo much 
 Gold, fo much Rice, and fo much of other 
 Commodities, and then you may remain 
 two hours upon the Roof of the Houfe, and 
 
 you 
 
jl Defer ipt ion of the ]jle Formofa. 251 
 
 you (hall fee the Stars, as it were, moving 
 themfelves, which are the Souls fignified by 
 the Birds you faw in the Garden. The 
 Country-man , tho' much againft his 
 Will, gave the Priefl: what he demanded, 
 and perhaps did ftill believe that there was 
 fomething of Trutli in what he faid ; and 
 therefore he went up to the top of his Houfe, 
 and as the Prieft Iiad faid, he faw the Stars 
 moving themfelves ; but having continu'd 
 there all night, he obfervcd a great Multi- 
 tude of Stars thus moving; And this ob- 
 fervation he renew'd every night for a 
 whole week, untill at laft he reccl^oned 
 more Stars thus moving, then the Number 
 of Men who were known to be Dead in the 
 whole Ifland for the fpace of three Years 
 amounted to: Whereupon he went to the 
 Prieft and told him of it, and the Prieft, 
 perceiving that he had deteded the Im- 
 pofture, carried him before the chief Sacri- 
 ficator, who carried them both before the 
 High Prieft, or their Pope, who upon hear- 
 ing the whole matter condemned the Prieft 
 to perpetual Imprifonment, becaufe he had 
 expofs'd to the Country-man the Miftery 
 of Transforming Souls into Stars, but con- 
 demned the Countryman to death for not 
 yeilding due Deference and Submiflionto 
 the Prieft; from whence everyone may clear- 
 ly perceive, what Tyranny the Priertsexcr- 
 
 cife 
 
2 < 2 A Defer i^t ion of the Ijle Formofa. 
 
 cife over the common People, who are not: 
 j^erniittcd to declare Publickly any doubt 
 they have even of thofe things they know 
 to be falfe. I could add feveral other thmgs 
 to the fame purpofe, but that I think they 
 will be Tedious to the Reader; as the Noife 
 which is made by the Dogs when they Bark 
 aloud or Houle, the Crowing of a Hen like 
 a Cock, the time when the Serpents hifs in 
 the Fields, when the Bears do not go out of 
 the Wood, when the Eagles fit upon fome 
 Turrets, Houfes or Trees, all which are in- 
 terpreted to be 2pod or bad Omens. But I 
 have faid enough of thefe Fopperies. 
 
 C H A P. XXII. 
 
 OftheV'tfeafes m Formofa ^/id their 
 Cures » 
 
 THe greatefi: Difeafe to which the Na- 
 tives are SubjeQ: is the Plague^ 
 which they believe does not proceed from 
 Natural Caufes, but from the common 
 confent of the Sun Moon and Stars, who 
 agree in fending k for a PuniOiment to 
 Men, and therefore they rather make ufc 
 of Sacrifices than Medicins for the cure of 
 it. This does not happen frequently, for 
 
 'tis 
 
A Defcription of the JJle Forrnofa. 25^ 
 
 'tis now 170 years, flnce there was a Pla- 
 gue in Formojky if we may believe their 
 written Books and Tradition. One Culbm 
 they have during tlie time of the Plague 
 which is very remarkable ^ They afcend to 
 the Tops of the Higheft Mountains, that 
 at other times are not Inhabited for the 
 thinncfs of the Air,which is then accounted 
 very wholefom , and there they feek out 
 a Fountain of Water, of which they drink 
 to excefs, Eating notliing but herbs and 
 certain Fruits: And this they continue 
 to do till they think that the Plague is 
 ceaf d, and then every one returns to his 
 own Houfe. 
 
 As to otiier Difeafes which are very com- 
 mon here, as the Gout, the Tertian and 
 Quartan Ague, they are not at all known 
 there, yet they are fometimes, but very 
 feldom , troubled with burning Fevers; 
 at other times they have a pain in the 
 Head or Stomach, but it lafis not long. 
 If at any time they find themfelves indif- 
 pos'd, or any Difeafe coming upon them, 
 they commonly ufe this Method tor a Cure. 
 They run 2 or 3 Miles asfwiltly as they 
 can, and in the mean time one prepares 
 a Potion for him that runs, made of feme 
 Herbs and Roots, which he drinks off, 
 after he has run his Race, while he is 
 very hot, and Immediately goes to Bed, 
 
 whcie 
 
254 A Djfcriptio^ oftljeJ/Ie¥oi'mo{k, 
 
 where he fweats till he has cured the Dif 
 cafe. And befides, their temperate way ot 
 Living conduces very much either to pre- 
 vent or cure their Difeafes, efpecially when 
 they take Tobacco, which purges the 
 Head and Body of ill humours. Here 
 in EftgUnd the generality of People fre- 
 quent Taverns or Alehoufes, and the con- 
 ftant cuftom of Drinking fuch Liquors 
 as are fold there, proves prejudicial to the 
 Health s but in Formofa they commonly 
 fpend their Idle hours, in Walking or Chat - 
 ting together, and Smoking a Pipe of To- 
 bacco ; and if they drink any thing, it is 
 only adifh or two o^ Tea or C/;/7.«, which if 
 it does not any good, at leail is no ways 
 hurtful to the Health : And hence it comes 
 to pafs, that Men generally Live longer 
 there than they do here, and arc free from 
 many difeafes to which Englifljmen are lia- 
 ble. 'Tis a miftake to think that the Air 
 alone will prcfervcour Health, unlcfs we be 
 alfo Temperate in Eating and Drinking , 
 And this I have found true by experience, 
 that no diftindion of Climates has ever 
 deprav'd my Temper and Coiiftitution of 
 Body, but by the help of Temperance I 
 have ftill preferved my Health, thanks be 
 to God, not only in my own Country, but 
 in all the other Countries thro' which I have 
 Travelled. But to return to the difeafes 
 
 of 
 
A Defcriftion of the Ijle Formofa 255 
 
 of Formofa, the fmall Pox is very rife there, 
 and fcarce oneefcapes them ; but they have 
 them commonly whilft they are very young 
 as in the 1/?. or 6th. Month, or the i/.or 
 ad. Year after they are Rom, but they very 
 feldom have them after they are three Years 
 old, neither do I remember that I have ever 
 heard of one that died of that difeafe. 
 
 After the Small-pox, there commonly 
 Succeeds a certain Difeafe which we call 
 ^chimpjo which is only a Rednefs of the 
 Flefh, together with a great Internal 
 heat: And the Infants which are troubled 
 with this Difeafe run the hazard of Death, 
 unlefs they be kept at a diftance from a 
 Serene Air, and muft live in places that 
 are very warm until they becur'd. Butthclb 
 2 Difeafes Incident to Childixn laft no 
 longer then ^ , or at mofl 4 Weeks. 
 
 Colicks are alfo very frequent in Formofa, 
 in which the pain is fometimes fo Intc- 
 lerable,thatfome kill themfelves,others Com- 
 mand another to kill them. 
 
 Women in Child-bed are in great danger 
 oi Death. Which f think proceeds from 
 want of Exercife, becaufe when they are 
 with Child they never Stir out of the 
 Chamber, but fit and Work there all the 
 day long : Many of them die before they 
 bring forth, or if they efcape iJeath yet 
 at leaft they are Cruelly Tormented with 
 
 pains 
 
2 5^ J Defer ipt ton of 
 
 pains, which fome of rhem endure for a 
 whole Month before they are brought to 
 Bed. 
 
 Maids, for the moft part, when they 
 come to be 18 or 20 years Old, are trou^ 
 bled with a certain Difeafe, which we call 
 Chaurskoy and here in England is called 
 thtGreen-ficknefs^ which makes them xMe- 
 lancholy, and deftroys all their appetite to 
 any thing except Matrimony, corrupts the 
 Blood , and makes them pale-colour'd. 
 This Difeafe is peculiar to the Female Sex," 
 for wliich there is no other Remedy but ■ 
 Marriage. 
 
 Thefe are ail the Difeafes which I can 
 Remember; but there may be others un- 
 known to me. I will conclude with this 
 General Obfervation, that both Men and 
 Women, for the moft part, die rather of 
 a great Old Age, than of any other pains, 
 except in Chiid-bearing and fits of the 
 Colick; and you may frequently fee Men 
 a 1 00 years Old, without Labouring un- 
 der any grievous Difeafe. If any ask me 
 whether there be any fuch thing as the 
 French- pox there, I anfwer I never heard 
 of any fuch Difeafe, and probably there 
 is no fuch thing in Formofa ; becaufe they 
 allow Polygamy and prohibit Adultery. 
 
 CHAP. 
 
the Ijle Formofa. 257 
 
 CHAP. XXIII. 
 
 Of the Kcz>emtes of the Kirig^ the 
 Vice-Kjy^ the General of the Army^ 
 and of all others in high Places of 
 Power and Iruft. 
 
 THE King, befides the third part 
 of the Gold and Silver dug out of 
 the Mines, which is paid him by the Vice- 
 Roy, as has been obferv'd in the Chapter 
 of Metals , receives alfo from the Empe- 
 ror of Japan 400000 Copans 5 out of which 
 Revenue he is to pay 1 5000 Japan Soldi- 
 ers above mentioned, his own Guards, and 
 to maintain the Port of his Court. The Caril- 
 Z^;; or General has every Year about 700CO 
 Copans. TheVice-Roy has 1 68 7 60 Copans 5 
 out of which he pays to the Gnotoy Bon- 
 zo, or the High Prieft, 50000 for himfelf: 
 To the feven Gnotoi, Tarhadiazos, or chief 
 Sacrificators 7700 : To the four Governours 
 of the four Illes 3600, vi%, to each of them 
 900 : To the fix Governours of the fix Cities 
 3000,-^/2,. to each of them 500: To the fix- 
 teen Governours of the Villages and Towns 
 40C0, viz. to fome of them 500, to 
 others 250, and to others 200. But the 
 
 S Secular 
 
i^S A D-efcnplion of 
 
 Secular Priefts are maintain d by the People. 
 After all which Disburlements, there re- 
 mains in the Hands of the Vice-Roy 
 100460 ^ out of which he is to pay his Sol- 
 diers, and all Officers employ 'd by the 
 Government, as Searchers, Guards, and 
 fuch-like: But this Revenue of the Vice- 
 Roy is not always a certain ftatedfum, for 
 fometimes he receives more, fometiraes 
 lefs^ but the others above-mentiond re- 
 ceive always the fame Salaries. 
 
 This Revenue of the Vice-Roy arifes 
 partly from the Mines, partly from a Tax 
 of a fifth part of all Goods, which is paid 
 by Merchants, Countrymen, and all others 
 who have no Office under the Govenment, 
 and is call'd Tnen Koon Bogio, i. e. two 
 parts out of ten ^ and from another Tax 
 which is rais'd upon all Goods exported 
 and imported, v/hich is call'd Tuefi Dck^Je 
 Bogio, becaufe they pay a third part to 
 the Vice-Roy. 
 
 CHAP. 
 
the Ifle Formofa. 25^ 
 
 CHAP. XXIV. 
 
 Of all the Fruits of the Gromid, 
 
 "l\^l O Corn, fuch as Wheat and Barley 
 I Ni does grow in the Ifle Formofu 5 and 
 the reafon of it is this, becaufe the Sun 
 being very hot, the Soil is Tandy and dry, 
 and fo the Grain is dry'd up, not having 
 fufficient moifture, before it is fully ripen'd: 
 Butinftead of Corn they make ufe of Roots 
 to make Bread withal. There are two 
 Roc3ts of which they make Bread, where- 
 of one is call'd Chitok. and the other Mag- 
 nok .* Both thefe Roots are fown like Rape- 
 Seed, and when they are grown ripe they 
 are as big as a Man's Thigh. Thefv^ 
 Roots grow twice, and fometimcs thrice 
 m a Year, when it is a good feafon 5 and 
 as foon as they are fully ripe, they are 
 cut ofFand laid in the Sun to be dried, and 
 when they are dried they are cut in pieces 
 and ground into a kind of Flower : And 
 then this Flower being mix'd with Milk, 
 Water, Sugar and Spices, isbak'd^ and fo 
 it makes a very good fort of Bread, which 
 is as white as Snow, and is call'd by the 
 'Natives- Khutzcidao. They have Bread 
 
 S 2 aUb 
 
26q a Defcription of 
 
 alio made of Wheat, which is brought 
 thither from Foreign Parts ^ but that is 
 too dear for the common fort of People. 
 They have a kind of Bread alfo made of 
 Pvice boil'd with Saffron, which Bread is 
 like an EngUJIj Pudding, and is call'd by 
 the Natives KcUkh-^ but this Bread will 
 not keep like the former. 
 
 They have Vines alfo, and make Wine 
 of the Grapes in fom.e few places 5 but this 
 Wine is not fo fweet as the SpamJJ} Wine in 
 Europe '. from whence they have that and 
 other Wines, and alfo Ale, brought thither 
 by iht Dutch 5 but they are very dear, and 
 are not fo much lov'd by the Natives as 
 they are by the Europeans. They have 
 many other kinds of Drink, as Ar-wag- 
 vok. , Pu^/tet , Charpok , ChiLik, , Cajfe and 
 Tea. Ar-magnol\^ t. e. the fellow ot Mag- 
 vok^ becaufe thefe two are an agree- 
 able mixture for health, which Liquor is 
 made after this manner. They boil a 
 great quantity of Rice in fpring-Water 
 till it grows very thick, and then they 
 make Balls of it as big as a Man's Fift , 
 which they dry in the Sun, and then 
 boil them in frelh fpring-Water 5 and 
 when it is boil'd enough, tlw put it into 
 great earthen Veilels, and let it ferment, 
 and after that, it is as ftrong or rather 
 ftronger than £^;^////j Beer; and the longer 
 . it 
 
the Iflc Formofa. 261 
 
 , it is kept the ftronger it grows. Puf^tct is 
 ! a Liquor that runs from fome Trees , 
 which they tap at a certain feafon of the 
 Year: And the Liquor that comes from 
 them they receive into Veifels , and mix 
 it with Sugar, and then having kept it for 
 fome time, it has the fame tafte as foft Ale 
 made of Oat-Malt. Charpok is the name of 
 the Fruit of a Tree, and oi the Liquor that 
 comes out of it: The Tree is like a Wall- 
 nut Tree, but in this differs from all other 
 Trees, that whereas their Fruit hangs 
 downward, the Fruit of this ibnds up- 
 right. The Fruit in (liape and bignefs re- 
 fembles a Gourd, and when it is ripe, it 
 is cut off and picrc'd through, that the 
 Liquor may run out of it, which is very 
 ftrong ^ for if it be not prefs'd, the Li- 
 quor is more intoxicating than di(\illed 
 Waters, or Brandy-Wine. QjilaJ^ is a kind 
 of a Powder made like Coffee, and is 
 boil'd after the fame manner, cither with 
 Milk or Water ^ but in this it differs from 
 Coffee, that it may be drunk cold, where- 
 as Coffee is alway drunk hot. Tea and 
 Coffee are of the fame fort , and the Li^ 
 quors are made after the lame manner 
 there as every-where elfe. Befides thefe 
 Liquors they have many other forts : Such 
 are the BulUft, which is made of Apples 
 and Pears, or of Oranges and Lemmons, 
 
 S 3 and 
 
i6i A Defcription of 
 
 and another Liquor, which is made like the 
 Orgeat of the fame Materials : And laftly, 
 they who can get no other Liquor drink 
 Milk and Water. 
 
 Befides all forts of Fruits which are to 
 be found here in Er?gLwd^ as Apples, Pears, 
 Cherries, Nuts, Plums, &c. they have 
 many other things, fuch as Oranges, Lem- 
 mons, Sugar in great quantities, and Spices, 
 as Pepper, Cinamon, Cloves, Nutmegs, 
 Tea, Coco's, Coffee, and the like, which 
 are either wholly wanting here, or at leaft 
 grow very rarely in England. Their Trees 
 bear tvvice in a Year, and the Fig-tree 
 three or four times : And thefe Fruits ye 
 have here of the fame kind with theirs, 
 are not half fo good or fo great, or fo 
 well-tafted 3 fo that the Ground there (eems 
 to have a peculiar virtue for ripening and 
 iriproving the Fruit, which here it has 
 nor. As for inftance, ye have here the 
 fame fort of Trees, which are there calVd 
 Puntet ^ but pierce thefe Trees here when 
 you will, and ye will find they will not 
 run the 20th part of the Liquor which 
 they yield there, neither is itfov/ell-tafted. 
 And this is confirmed by the experience of 
 
 CHAP- 
 
- the Ifle Formofa. 26^ 
 
 CHAP. XXV, 
 
 Of the Things tvhich they commonly 
 eat, 
 
 BEfides Bread and Fruit, of which we 
 have fpoken already, they eat alfo 
 Flcfh, but not of all forts of Beafts, for 
 thQ Fleih of feveral Beafts, as has been 
 formerly obferv'd, is forbidden : But they 
 are permitted to eat of Swine's Flclh, of 
 all forts of Fowl, except Pigeons and Tur- 
 tles 5 of all forts of Venifon, except the 
 Hart and the Doe, of all the FiQi that 
 fwims in the Sea or the Rivers witliout 
 any exception. They fome times roalt or 
 boil their Flefti, but rhey know not what 
 it is to (lew any Meat, and therefore do 
 not nfe it, though it is not forbidden. 
 They commonly eat the FleOi of Venifon 
 and of Fowls raw : And, whicli may lecm 
 ftrange herein EfjgLwd, they eat Serpents 
 alfo, which they look upon as very good 
 Meat and very favoury, bci!ig broil'd up- 
 on the Coals: But before they eat them, 
 rhey take care to extrad" all the Poifon out 
 of them, which they do alter this man- 
 ner : They take them when they are alive 
 
 S 4 and 
 
76^ \ A Defer iptio?2 of 
 
 and beat them with Rods until they be 
 very angry ^ and when they are in this 
 furious paffion, all the Venom that was in 
 the Body afcends to the Head, which be- 
 ing then cut off, there remains no more 
 Poifon in the Body, which may therefore 
 be fafely eaten. They feed alfo upon 
 Hen-eggs, Goofe-eggs and the like, and 
 all forts of wholefome Herbs and Roots. 
 
 CHAP. XXVI. 
 
 Of the Animals in Formofa, which 
 do not bued here in England. 
 
 GEnerally fpeaking all the Animals 
 which breed here, are to be found 
 in Formofa-^ but there are many others 
 there which do not breed here, as Ele- 
 phants, Rhinocerots, Camels, Sea-Horfes, 
 all which are tame, and very ufeful for 
 the fervice of Man. But they have other 
 wild Beafts there which are not bred here, 
 as Lyons, Boars, Wolves, Leopards, 
 Apes, Tygers, Crocodiles 5 and there 
 are alfo wild Bulls, which are more fierce 
 than any Lyon or Boar, vvhich the Na- 
 tives believe to be the Souls of feme Sinners 
 
 u n dergoing 
 
the IJle Fojrmofa. ^261^ 
 
 undergoing a great Penance ; But they 
 know nothing of Dragons or LatKi-Uni- 
 corns, only they have a Fifli that has 
 one Horn: And they never faw any 
 Griphons , which they believe to be 
 rather fiftions of the Brain than real 
 Creatures. 
 
 Befides the Animals abovementioned, 
 they have alfo familiar Serpents, which 
 they carry about their Body 5 and Toads 
 which they keep in their Houfcs to at- 
 trad all the Venom that may happen to 
 be there 5 and Weafels for eating of Mice, 
 and Tortoifes for their Gardens. There is 
 alfo a kind of Animal much like a Liz- 
 zard, but not fo big, which the Natives 
 csiW Farchiero, i.e. the Perfecutorof Flies, 
 its Skin is fmooth and clear like Glafs, and 
 appears in various colours according to 
 the lituation of its Body : Tis wonder- 
 ful to fee how eagerly and induftrioufly it 
 purfues the Flies wherefoever it fees them, 
 upon a Table, or on Fle(h, or in Drink, 
 and it feldom fails of catching them. This 
 kind of Animal is to be found only in 
 Japan and Awericuj belides the Ille For- 
 mofci. 
 
 Though the forefaid Animals do not 
 l.)reed here in EvgLvrd , yet they arc 
 too well known here to need any parti- 
 cular defcription. 
 
 CHAP, 
 
266 A Description of 
 
 CHAP. XXVII. 
 
 Of the Language of the Formo(ans. 
 
 THE Language of Ff?r«/f?/rf is the fame 
 with that of Japa^/, but with this 
 difference that the JapaKnefe do not pro- 
 nounce fome Letters gutturally as the for- 
 mofans do: And they pronounce the Auxi- 
 liary Verbs without that elevation and de- 
 prefiion of the Voice which is ufed in For- 
 mofa. Thus for inftance, the Formofans 
 pronounce the prefent Tenfe without any 
 elevation or falling of the Voice, as 
 jfer^ Chato^ ego amo-^ and the preterperfcct 
 they pronounce by raifing the Voice, and 
 the future Tenfe by falling it^ but the 
 preterimperfed, the flufquam perfe^um^ and 
 paulopoft futurHm, they pronounce by ad- 
 ding the auxiliary Verb : Thus tlie Verb 
 Jerh Chato^ ego amo , in the preterimperfett 
 Tenfe is Jervieje chato^ Ego eram amans^ or 
 according to the Letter, Ego eram awo ^ in 
 the preterperfed Tenfe it is Jerh Chato^ 
 and the Voice is railed in the pronunci- 
 ation of the firft Syllable, but falls in pro- 
 nouncing the other two 5 and in the pluf^ 
 mam perfe&Hfft the auxiliary Verb vieji is 
 
 added. 
 
the Ijle Formofa, i6y 
 
 added, and the fame elevation and faUing 
 of the Voice is obferv'd as in the preterit. 
 The future Tenfe of 'jerh Chato is pronoun- 
 ced by falling the Voice in the firft Syl- 
 lable, and railing it in the reft 5 and the 
 paido pofl fittHrum is pronounced after the 
 fame manner, only adding the Verb Viar^ 
 as Jerh viar Chato^ ego ero amo. But the jf^- 
 pitnnefe fay, Jerh Chato, Jerh Chut aye, Jeyh 
 Chatar, pronouncing the auxiliary Verb 
 always after the fame m?inner. 
 
 The JdP(t7t Language has three Genders 5 
 all forts of Animals are cither of the Ma f- 
 culine or Feminine Gender, and all inani- 
 mate Creatures are of the Neuter : But the 
 Gender is only known by the Articles, e. g* 
 pi hie, ey h/Pc, and ay hoc ^ but in the Plural 
 number all the three Articles are alike. 
 
 They have no Cafes, and they ufe only 
 the fingular and plural Number, but not 
 the Dual : As for example, oi hanajo., hie ho^ 
 mo, OS t)Uf?ajos. hi homines. But (ince I do 
 nor intend to write a Grammar of the 
 Language but only to give fome Idea of it, 
 it may be fufficient to add this general Ob- 
 fervation. That it is very eafy, founds tau- 
 hcally,and is very copious. If any one fiiall 
 ask from what Language it is deriv'd ? I 
 anfwer, That I know of no other Lan- 
 guage, except that of Japan, that has any 
 great affinity with it 3 but I find many 
 
 Words 
 
i68 A Defer iptiofi of 
 
 Words in it which feem to be deriv'd 
 fromfeveral other Languages, only chang- 
 ing either the fignification or termina- 
 tion. 
 
 ■..;The Japanftefe wrote formerly in a fort 
 of Charaders moft like thofeof the Chine- 
 fes 5 but (ince they have held correfpon- 
 dence with the Formofafjs^ they have ge- 
 nerally made ufe of tiieir way of writing, 
 as more eafy and more beautiful ^ infomuch 
 that there are few now in Japan who un^ 
 derftand the Ch'mefe Charafters. 
 
 But here it is to be noted, that the fame 
 Prophet Pfalmanaazar^ who delivered the 
 Law to the Formofans, did alfo teach them 
 this way of writing, as is commonly be- 
 lieved. 
 
 They ufe only twenty Letters in their 
 Language, which are to be read from the 
 fight Hand to the left ^ whofe Names and 
 Figures are as follows. 
 
 The 
 
T rSlatojculp, I 
 
T 
 
 -^-^.— 4- 
 
 Vf^.,. . — I 
 
 T7:. 
 
 <tt 
 
 
 Tl*-r: 
 
 M 
 
 i «? 
 
 ! Ofgtrs 
 
 C 
 
 
 
 i 
 
 li 
 
 *f 
 
 -4- 
 
 X 
 
 
 X 
 
 jji«lfc' 
 
the Ifle Formofa. 26^ 
 
 They have many particular Rules, as 
 to the ufe of thefe Letters, which it would 
 be endlefs as well as ufelefs here to fet 
 down, and therefore I (hall only add 
 the names of fome things that are raoft 
 common, and fubjoin to them the Lord's 
 Prayer, the Creed, and ten Command- 
 ments in that Language, to give the Reader 
 fome Idea of it. 
 
 The Emperor is call'd in that Language, 
 Bagbathaan Cheverad, i. e. the moft high 
 Monarch ^ the King, Bagalo, or Angon 5 
 the Vice-Roy, BagiiUndro^ or Bagale//der ^ 
 the Nobles, Tanos-^ the Govcrnours of Ci- 
 ties or liles, OS Tanos Soulletof 5 the Citi- 
 zens, Poul'wos -J tlic Countrymen, Barhavp , 
 the Soldiers, Plejfios -^ a Man, Ba?jajo -^ a 
 Woman, Baj.we -^ aSon, jB^?^^ a Daughter, 
 Boti '^ a Father, Pormo-^ a Mother, For- 
 vihf :, a Brother, Gcovrco -^ a Sifter. Javraijn ^ 
 Kinfmcn, Arvattros-^ an Klc, J^;/;?^ a City, 
 TJllo-^ a Village, Cajjeo-^ the Heaven, Orh^ 
 Kto ^ the Earth, Budi-^ the Sea, Anfo ^ 
 Water, OniUo. 
 
 The realon why the JjpiW Language 
 differs from that of the Cbinefe and Fin-- 
 mofans^ is this, becaufe the Jap.wr/efe be- 
 ing baniQi'd from Chhja, fctled in the Kles 
 oi jdpiW 'j upon which account they {^o 
 much hate the Cbh7efc, thnt they have 
 t hang'd all tbijigs they had in common 
 
 with 
 
fijO A Defcription of 
 
 with them, as to their Language, Religi- 
 on, &c. So that there is no affinity be- 
 tween the Japa^ and Chinefe Language. 
 But the Japannefe being the firft Inhabi- 
 tants of Forwofd^ brought their Language 
 along with them into that Ifland, which 
 is now much more perfed: than it was at 
 their firft coming. Yet the Formofans pre- 
 ferve dill the purity of their Language 
 without any confiderable alteration, where- 
 as the JapuK?tefe are continually changing 
 and improving it every Day. 
 
 But that the Reader may have fome 
 Idea of the Formofan Language, I have 
 here fubjoin d the Lord's Prayer, the Apo- 
 ftles Creed, and the ten Commandments 
 in that Language, printed in Roman Cha- 
 raders. 
 
 r/. 
 
 ye 
 
the J/Ze Formofa. 271 
 
 The Lord's Prayer. 
 Koriakia Vomera. 
 
 /^ ZJ R Father who in Heaven art, Hal- 
 ^ Amy Pernio dan chin Ornio viey,Gnay- 
 
 lowed he thy Name^ Come thy King- 
 jorhe fai Lory, Eyfodere fai Ba- 
 
 do/n. Be done thy Will as in Heaven^ 
 galin, Jorhe fai domionapochin Ornio, 
 alfo in Earth fo^ Our bread dai- 
 
 kay chin Badi eyen, Amy khatfada nadak- 
 Iji give us to day, and forgive ns 
 
 chion royeant nadayi, kay Radonaye ant 
 our trcfpaffes^as ire forgive our trefpaf- 
 amy Sochin, apo ant radonem amy Sochia- 
 /erj, do lead us not into temptation^ but 
 khin, bagne ant kau chin malaboski, ali 
 deliver us front Evil, for thine is the 
 abinaye ant tucn Broskacy, kens fai vie 
 Kingdom, and Glory, and Omnipotence to 
 Bngalin, kay Fary, kay Barhaniaanchi- 
 all ages. Amen. 
 
 nania fendabev. Amien. 
 
 v. 
 
 ^JC 
 
2 72 A Defcription of 
 
 The Apoflles Creed, 
 
 /Believe in God the almghty Father, 
 Jerh noskionchin Pagot Barhanian Pornio 
 Creator of Heaven and of Earth : 
 Chorbe tuen Ornio kay tuen Badi : 
 
 And in Refits Chriji his beloved Son 
 
 Ray chin J. Chrifto ande ebdoulamin bot 
 
 our Lord, who conceived was of 
 
 amy Koriam, dan vienen jorh tuen 
 
 the Holy Ghofi, horn of Mary the 
 
 gnay Piches, ziesken tuen Maria 
 T'trgin, fnffered under Pontiffs Pilate , was 
 boty, lakchen bard Pontio Pilato, jorh 
 crucified, dead and buried, defcended 
 carokhen, bosken, kay badakhen, mal-fion 
 to the infrnal places, on the third day 
 chinn xana Khie, charby nade 
 
 rofe from the dead, afcended into Hea- 
 jandafien tuen bosken, Kan-ficn chinn Or- 
 ven, fitteth at the right hand of God 
 nio, xaken chin teftar-olab tuen Pagot 
 his Father almighty, who will come to 
 ande Pornio barhaniaa, dan foder 
 
 judge quicks aiid dead. 
 banaar tonien kay bosken. 
 
 / believe i?t the Holy Ghojl, 
 Jerh noskion chin Gnay Piches, 
 
 the 
 
the Ijle Formofa. 273 
 
 the Holy CathoHck Church, 
 
 Gnay Ardanay Chflae, 
 the Com f?/ union of Saint f, 
 
 Ardaan tuenGnayji, 
 the R.emijJion of Sins, 
 
 Radonayun tuen Sochin. 
 the Refurre&ion of the Flejh, 
 
 Jandafiond tuen Krikin 
 the Life Eternal, Amen, 
 
 Ledum Chalminajey. Amien. 
 
 The Ten Commandments. 
 
 TjEdr Ifrael, I am the Lord thy 
 •^ Giftaye Olfrael, Jerh vieoi Korian fai 
 God who brought thee out of the Land of 
 Pagot dan bayneye fen tuen badi tuen 
 Egypt, and out of the houfe of bondage, 
 Egypto, kay tuen Kaa tuen llapat, 
 1. Not have another God before me, 
 
 Kau zexe apin Pagot oyto Jenrh. 
 IT. Not make to thee a graven Image, 
 Kau Gnadey fen Tandatou 
 not an Image like to thofe things which in 
 kau adiato bfekoy oios day chin 
 
 Heaven are, or in Earth, or under the 
 Ornio vicn, ey chin Badi, ey mal 
 Earthy not jvorfiip, not ferve it, for 
 
 Badi, kau ey vomere kau conraye oion, kens 
 / am thy Lord God jealous^ and I 
 Jerh vie fay Korian Pagot fpadou, kay Jerh 
 
 T viftt 
 
274 -^ Defer ipt ion of 
 
 TJiJft the (ins of the Father Jtpon the 
 lournou os fochin tuen Pornio janda los 
 SonSy until the third and fourth gemra,- 
 botos pei chin charby kai kiorbi Grebia- 
 t'ton of thofe who /»& hate , atid mer- 
 chim dos oios dos genr videgan, kai teltul- 
 cy I do to thoufand generations of 
 da Jerh gnadou chin janateGrebiachitn dos 
 them who me leve^ and my pre- 
 
 oios dos genr chataan kai mios beloftos- 
 cepts kf^ep, 
 nautuolaan. 
 
 III. Not take the name of God thy 
 Kau chexner ai lory tuen Pa got fai 
 
 Lord in vain, for • the Lord will not hold 
 Korian bejray, kens oi Korian kau avitere 
 innocent him who his name JJyall take 
 azaton oion dan ande Lory chexneer 
 in vain. 
 bejray. 
 
 IV. Remember that thou func^ify the Sab- 
 Vehnen ido fen mandaarai Che- 
 
 hath 5 fx days labour and do all thy 
 naber, dekienados farbeykaiynadea?jia(ai 
 vpork 5 but the feventh is the day of 
 Farbout, ai ai meniobi vie ai nade tuen 
 Sabbath of thy Lord, fjot labour in 
 
 Chenaber tuen fai Korian kau farbey chin 
 that day, thou not thy fon, not thy daughter^ 
 ai nade fen kau fai bot, kau fai boti, 
 
 not 
 
the I fie Formofa. 275 
 
 ftot thy man-fervunt, not thy maid-fervant^ not 
 kau fai fger-bot, kau fai fger-boti, kau 
 the fir anger who before thy gates is , for 
 oi janfiero dan fplan fai brachos viey, kens 
 the Lord created Heaven^ Eearth, Sea. 
 oi Korian chorheye Ornio, Badi, Anfo, 
 and all things which in them are in fix 
 kai ania dai chin oios vien chin dekie 
 
 days^ and on the feventh rcfied, therefore 
 nados, kai ai meniobe ftedello, kenzoy 
 he yiefied the feventh day and hallow- 
 oi skneaye ai meniobe nado kay gnay- 
 ed if. 
 
 frataye oion. 
 
 V. Honour Father and Mother thine 
 Eyvomere Pernio kai Porniin foios, 
 
 that may he prolong d thy days in land^ 
 ido areo jorhen os foios nados chin badi 
 whicl) the Lord thy God fioall give thee, 
 dnay oi Korian fai Pagot toye fen. 
 
 VI. Not Murder. 
 Kau anakhounie. 
 
 VII. Not Fornicate. 
 Kau verfierie. 
 
 VIII. Not fieal. 
 Kau lokieyr. 
 
 IX. Not fay a falfe teflimony againfi thy 
 Kau demech del modiou nadaan fai 
 
 Brother. 
 Geovreo. 
 
 T 2 X. 
 
27^ A Defaiption of 
 
 X. Not covet the honfe of thy Bro- 
 Kau voliamene ai kaa tuen fai Geo- 
 ther, vot covet the wife of thy Bro- 
 vreo, kau voliamene ey bajane tuen fai Geo- 
 ther^ not covet his man-fervant or his 
 vreo, kau voliamene ande fger-bot, ey ande 
 maid-fervant^ or his oxe, or his afs, 
 fger-boti, ey ande macho, ey ande fignou, 
 or whatfoever to him belongs. 
 ey ichnay oyon tavede. 
 
 CHAP. XXVIII. 
 
 Of the Shippifjg of the Formofans. 
 
 BEfides the Ships they have for making 
 long Voyages into remote Parts, they 
 have other Veliels which they call Balco- 
 nos and Floating Villages , or Arcacajfeos^ 
 which belong only to Noblemen, and are 
 made ufe of by them to travel, or take 
 their pleafure upon the River. The Em- 
 peror, the King, Vice-Roy, and the Noble- 
 men, have every one a Balcon for himfelf, 
 and a Floating Village for their Guards: 
 Which Veflels will be beft explain'd by the 
 following Figures. 
 
 You 
 
Tan- P.p'b. 
 
 V- ^z- 
 
 TAd Kin^s JPlB^gTL 
 
 .^ Thatvy yUlaqe^ 
 
T.yj 2, To. 
 
 ^£ {ren£eTimns 3dlccTL 
 
 ^4 Liikr 
 
the Ijle Formofa . 277 
 
 You muft note. That there is no diffe- 
 rence between the Balcon of the Emneror, 
 a King, and a Vice- Roy, but that one is 
 a little more magnificent than the other : 
 The Arcacajfeos or Floatwg Villages^ in 
 which are the Guards of him to whom the 
 Baloon belongs, are all alike 5 only the o- 
 thers are not fo long, nor fo broad and 
 fplendid as that of the King. 
 
 They have no Coaches to travel in by 
 Land, but they have another kind of Car- 
 riage which is much more convenient, 
 for they are carried by two Elephants or 
 Camels, or Horfes, in a thing like a Lit- 
 ter, call'd by the Natives iVrnw^/;//^/, in* 
 to which tliirty or forty Men may enter ^ 
 the Figure whereof is to be feen in the fol- 
 lowing Cut. 
 
 All thefe Litters, whether they belong 
 to Noblemen, or inferiour People , are 
 made after the fame manner, faving that 
 Tome of them are more ftately than 
 others, 
 
 T 3 CHAP, 
 
QjS A Defer iption of 
 
 CHAP. XXIX, 
 
 Of the Money of the Formofans. 
 
 THE Japanticfe have three forts of 
 Money, whereof fonie is made of 
 Gold, and the other two forts are of Sil- 
 ver and Brafs. All thefe kinds of Money 
 are current in the Ifle Fort^ofa-^ and bcfides 
 them they have fome of Iron and Steel. 
 
 The higheft piece of Gold that's Coin d at 
 Jdpan is call'd Rochmoo^ and is in value nine 
 Copans and a half A Copan is a piece of 
 coin'd Gold worth feven Talos, and a Tab 
 is a piece of Silver coin worth 58 Stivers, 
 according to the 'Dutch way of reckoning, 
 and very near worth an Englijfj Crown ^ 
 But the Brafs Money is of little value, as 
 the Cax£, which are only worth about two 
 Pence of Engliflj Monty^ and yet there 
 are half Caxs and quarter Cax£'^ but this 
 laft kind of Money is only us'd in Japan 
 and not in For^ofa. 
 
 But in the Ille Formofa a Rochmoo is va- 
 lued only at eight Copans, and each Copatf^ 
 at fix Tjilos^ and a Tdlo at forty eight Sti- 
 vers -^ hot that thefe feveral pieces of Mo- 
 fiey weigh lefs in Formofa^ for they are 
 pf the fame weight, but becaufe Gold and 
 
 ' ''" Silvcf 
 
4 ' /- — ————— 
 
 iia xb. 
 
 Thi jcvdvd fyuvej of Jiomy 
 
 Tajik 
 
 Tailb 
 
the IjJe Formofa. 279 
 
 Silver is more plentiful there than in Jo' 
 pan : And belides them the Formofiws have 
 a piece of Steel Money, which they call 
 CoUn^ and is of the fame value with a 
 Tdo^ though it is not fo big. They have 
 alfo Money made of Iron, which they call 
 Kidon^ a half Rjaon and a quarter Riaoft, 
 Now a Riaon is worth fifteen Dntch Sfi^ 
 vers. They have a little piece of Brafs 
 Money which they call CapcLm, worth a- 
 bout feven Farthings. The Figures of all 
 which may leen in the following Table. 
 
 A Rochwoo which weighs eight pound 
 and half of Gold, is of this (hape. A is 
 the upper part of it, vv^hereon is the Head 
 of the Emperor ^ on the lower part of it 
 are his Arms. But on the other fide are 
 the Arms of the King, who reigns in that 
 Province where the Money is coin'd. 
 There are alfo half Rocbmoos of the fame 
 fhape, and of half the weight. 
 
 A Copan is a piece of Gold which weighs 
 one pound. In the upper part on one fide 
 it has the Head of the Emperor, and in 
 the lower part the Head of the King : But 
 on the other fide it has their Arms. There 
 are alfo half CopMs ^ and both thefe forts 
 of Money have a hole in the middle. 
 
 A Talo is a piece of Silver Coin which 
 weighs four Ounces, and on one fide it 
 has a Sword 5 and on the other are the an^ 
 
 T 4 tient 
 
aSp A Defcriftion of 
 
 cient Characters of the Japannefe, denoting 
 its value. 
 
 Of the Cax£, fome are round, others 
 four fquar'dand triangular 5 but thefe are 
 coined only in Japan. 
 
 The Steel Money which is peculiar to 
 the Ifle Formofa, weighs one ounce and 
 three quarters of an ounce. It is four 
 fquar'd» and is call'd CoUm : On the one 
 fide it has the Arms of Religion, with this 
 Infcription in Formofan Letters, Honour to 
 God : And on the other lide are the Arms 
 of the King. 
 
 A Riaon is a piece of Iron Money, al- 
 moft of the fame bignefs as a Kolan, and 
 is worth (ifteen Dutch Stivers. It has the 
 fame Infcription with a Kolan^ h\M its Fi- 
 gure is almoft round. 
 
 The Kapchau is a piece of Brafs Money 
 
 almoft of the fame value with a Japan Ca- 
 
 fiens or Caxd ^ its Figure is almoft round, 
 
 but it has no Infcription. There are alfo 
 
 half Kapchaus and quarter Kapcfjafa. 
 
 CHAP. 
 
the IJle Formofa. aSi 
 
 CHAP. XXX. 
 
 Of the Arms of the Japanners aitd 
 Formofans. 
 
 Every one I think knows that the Ja^ 
 pannefe life no fuch Arms as are com-^ 
 monly us'd here in Europe : But after the 
 Jefuits and Dutch came there, they gave 
 them fome Guns and Muskets, which are 
 not fo many as to be ferviceable to them 
 in making War againfl: their Enemies, but 
 are laid up and kept as Curiofities to be 
 (hewn. The warlike Inftruments which 
 they make ufe of, are as follows. 
 
 Firft, the Battering-Ram ^ which is an 
 Engine they make ufe of for deftroying the 
 Walls of a City. Fachos which are made of 
 a certain tough Wood, to which are faftned 
 many (harp plates of Steel, and are cover'd 
 all over with Pitch, Rolin, and fuch-like 
 combuftible ingredients : And when it is 
 kindled , it is thrown out of an Engin 
 with fo much force, that the (harp plates 
 of Steel will cut three Men through the 
 middle, (landing diredly behind one ano- 
 ther. Next, they ufe in fighting long and 
 (hort Spears, Bows and Arrows, and Cy- 
 fniters. This 
 
282 A Defcription of 
 
 This muft be confelTed by all that know 
 them, that they are wonderfully skilful in 
 all the ways of exercifing their Arms, efpe- 
 cially in (hooting an Arrow, which they 
 will dired'as exadly to the Mark intended, 
 as any Europsaft can a Bullet-fliot out of a 
 ^usket. 
 
 They msikQSriPords and Daggers fo vvon- 
 derfully fine, that they are highly efteem- 
 ed in all the Eaftern Countries. Metals 
 are there fo plentiful, and they are fo skil- 
 ful in melting and mixing, purging and 
 tempering them, that in thefe arts of pre- 
 paring Metal, they far excel the Ettropeans, 
 Iron is the Metal of which the Japannefe 
 make their Swords and Daggers, of which 
 they have one Mine ^ and their Swords 
 are fo curioufly and exadly temper'd, that 
 one of them is more precious than a Sword 
 macje of the pureft Gold 5 for fome of 
 thenl are found to have fo good an edge, 
 that they will cut the biggeft Tree in two 
 with one blow, or divide a piece of Iron 
 in two without blunting their edge. Their 
 Daggers are made of fuch a mixture of 
 Metals, that if any one be but flightly 
 wounded with them, unlefs he cut off the 
 wounded Flelh in the fame indant, the 
 wound becomes incurable. Of the fame 
 Materials they make the heads of their 
 Lances, Arrows and Spears , fo that their 
 
 wounds 
 
the Ifle Formofa. 283 
 
 wounds are always mortal, unlefs the 
 fprcading of the Poyfon beprefently flop- 
 ped 5 which pradice feeih^ to be unjuftly 
 condemn'd by the Enropeans , fince. they 
 themfelves make u(e of more deadly WeA 
 pons than are ufual there: Neither is it 
 any great matter when we intend to de- 
 ftroy an Enemy, after what manner we 
 kill him; Nay, in this refped the moft 
 deadly Weapons feem the beft, becaufe the 
 more they kill, the fooner War is ended, 
 which is the beft for all parties. 
 
 However, all over the Eaft the Soldier^ 
 formerly made ufe of thefe Jitpan Weapons : 
 But now the Emperor has prohibited to ex- 
 port them under the pain of Death, fo 
 that none dare bring them into Formofa j 
 yet the King who is fent thither has a 
 Magazine full of thefe Arms, which are 
 laid up for a time of War 3 and fo they 
 are far from being very rare and precious 
 there; Nay, notwithilanding the prohi- 
 bition, there are fome who venture to exr 
 port them clandeftinely 5 for I remember I 
 law many of them in Goa, which are there 
 publickly exposed to Sale. They ufe alfo 
 Slings, wherewith they throw Stones ^ yef 
 this they do but very feldora. 
 
 CHAR 
 
284 A Defcription of 
 
 ;, CHAP- XXXI. 
 
 PfjheMuJlcal Inflruments of the Ja- 
 ■r r pannefe and Formofans. 
 
 All 3V7 
 
 If muft be acknowledg'd that the Art of 
 Mufick was not known for many Years 
 ih any of the Eaftern Countries, neither 
 had they any certain method of finging 
 and playing upon Inftruments of Mufick, 
 though they had then fuch as refembled 
 the Drum and the Tabor^ the Trumpef and 
 Flagdlet, the Lute and Harp : But fince the 
 time that the Europeans came thither, they 
 have learn d the way of making and ufing 
 thefe Inftruments, which are now made 
 almoft after the fame falhion as they are 
 here in England: For when they heard 
 the Jefuits play upon the Organs in their 
 Churches, and fing Mufically after the 
 manner of the Romijh Church, they were 
 mightily taken with it, and intiam'd with 
 a defire of learning the Art of Mufick , 
 which now by their induftry and ingenui- 
 ty they have attained, tho' not in perfefti- 
 on, yet to fuch a degree as wonderfully 
 pleafes themfelves^ and therefore they 
 commonly ufe both vocal and inftrumen- 
 t^l Mufick at their Marriages, Funerals, 
 
 Sports 
 
the Ifle Formofa. ^85 
 
 Sports and Recreations 5 and at their of- 
 fering Sacrifices, chiefly when they Sacri- 
 fice Infants. 
 
 Thus it is in Japa» ^ but in the Ifland 
 Formofa^ the Natives ftill obferve their 
 ancient method of finging and playing up- 
 on Mufical Inftruments, if their way of fing- 
 ing may be call'd a method 5 for except fome 
 few particular Prayers, which are fung by 
 the Priefts only, the People fing all other 
 things, every one after a different man- 
 ner, according to his fancy 5 which they 
 do not look upon as ridiculous, becaufe 
 they know no better 5 but on the contrary 
 the different voices and tones, which every 
 one ufes at pleafure, ftems to them to make 
 a pleafant harmony. After the fame irregu- 
 lar manner they play upon the Inftru- 
 ments of Mufick, which are us'd in 
 Temples, fuch as the Drum, the Ta- 
 bor, &c. 
 
 In which A is the Hand that ftrikes 5 B 
 the Finger vvhidi makes the found 5 £ £ 
 the Skin or Parchment which is ftruck^ 
 DD the Plates of Gold or Silver, or fome 
 other Metal, which make a tinkling like a 
 Cynthal. They ufe alfo the Harpfichord 
 and L«/e, Trumpet s^ndFlagellets-^ but the 
 Harp they do not ufe in their Temples. 
 They have alfo Keulc-Drums , which 
 make a harfh and warlike found when they 
 
 go 
 
2 8^ A Defcription of 
 
 go to Battle 5 but they are fo big that they 
 muft be carried by an Elephant. Other 
 Inftruments of Mufick they have not. 
 
 X:^di I. ■•■;-! !') I'nil 
 
 X/ii. 
 
 CHAP. XXXII. 
 
 Of the way of Educating their Children, 
 
 I Have already faid, that every Wife takes 
 care of her own Children, but if fhe 
 be the Wife of a Nobleman, (he has Ser- 
 vant-Maids to look after them. They be- 
 gin to teach a Child to read at three Years 
 of age, and fome of them will both read 
 and write very well when they come to 
 be five Years old 5 and from five to 
 eight they inftrud them in the Principles 
 of Religion and Morality, and teach them 
 how to behave themfelves in company : 
 After eight they fend them to the Schools 
 or Academies, which they do not before 
 that time, becaufe they think their Un- 
 derftanding is not ripe enough to appre- 
 hend fuch things as are taught there, tho* 
 many of them go to Schools before they 
 are feven Years of age. The Mothers take 
 a great deal of care in their Education, 
 and their Fathers often examine them what 
 
 progrefs 
 
the Ifle Formofa. 287 
 
 progrefs they have made in their Learning: 
 But their Parents never beat them, which 
 they think improper, even when it may 
 feem neceffary to reform their manners, and 
 deter them from the Vices to which they 
 are addifted, ( much lefs do they ufe fuch 
 imprecations upOn them as fome Europeans 
 do upon their Children,) but they inftrud 
 them the more carefully in their Duty, 
 admonifti them of their Faults, and by the 
 mod winning Perfuafives exhort them to' 
 amend 5 for they hope that as their Rea- 
 fon encrea(es with their Years, they will 
 of themfelves abandon their Vices. And 
 indeed this gentle method of Admonition 
 and Exhortation does commonly prove fo 
 efFcdtial , that young Men of fix or nine 
 Years of age will behave themfelves with 
 as much civility and modefty in their 
 Difcourfes and Geftures as an old Man 
 can do, which deferves no finall admira^- 
 tion. 
 
 They have a very (liarp natural Wit, 
 which readily learns the Languages and li- 
 beral Arts : And if any one think that I 
 boaft too much of my Countrymen, they 
 may read the Account that is given of 
 them in the Relations of feveral Au- 
 thors. 
 
 When they are arriv'd at the fifth or 
 fixth Year of age, then their Parents fend 
 
 them 
 
388 A Defcription of 
 
 them to the School, and after that tho' 
 they be negligent in their Studies, they 
 never force them by threats to do any 
 thing to mind their Book, but encourage 
 them by good Words and fair Promifes, 
 and by propofing to them the Examples of 
 others, either real or feign'd, who by im- 
 provement in their Studies have arriv'd at 
 great Honours and Dignities^ and bythefe 
 and fuch-like means they prevail more 
 over the Youth, than they could by blows 
 and menaces 5 for to fpeak the Truth, it 
 muft be confefs'd, that the Natives of jf^- 
 pan and Formofa, are naturally fo ftubborn 
 and furly, that they cannot endure blows 3 
 and hence it often happens, that Servants 
 when they are undefervedly and unmer- 
 cifully beaten, will in revenge kill their 
 Mafters. 
 
 The Infants of Noblemen are carefully 
 tended, and very carefully brought up by 
 their Mothers and Nurfes, who conftantly 
 attend them to fee that they want for no- 
 thing, and cover them with Silk or Cotton 
 to keep tnem warm 5 but never wrap 
 them in fwadling Cloths as they Euro- 
 pans do: But their Country People are 
 carelefs in cloathing their Children, and 
 keeping them warm while they are In- 
 fants 5 and when they come to be two 
 Years old, they fuffer them to run na- 
 ked 
 
the IJle Formofa. a 8^ 
 
 ked over the Mountains, Meadows and 
 Woods. 
 
 CHAP. XXXIII. 
 
 Of the Liberal and Mechanial Arts 
 in Japan. 
 
 Though the Japanmfc are inferiour to 
 the Europeafis in the Knowledge of 
 the liberal Arts , yet this mud be faid for 
 them, that as to all Arts whether Liberal 
 or Mechanical, they excel all the other Ea- 
 ftern People. And though the Jefuits do 
 mightily extol the C7'/;/c/e above all the other 
 Or'ientalifts for their Ingenuity, yet I think 
 they are much inferiour to the Japanrnfi 
 in fagacity and (liarpneis of Wit ; for many 
 of them, chiefly the Bonzii, fpend their 
 whole Life in ftudying^ but their Wit for 
 the moft part confifts in Riddles, Paradoxes 
 and dark-fayings. They write many Books 
 of Theology, which are chiefly defignd 
 for the explication of their Articles of Re- 
 ligion, and the defence of their Idolatrous 
 Worfliip: And in all their Meditations 
 they chiefly apply themfclves to the ftudy 
 of Philofophy, which with them is no- 
 li thing 
 
Q.po A Defer iptioft of 
 
 thing elfe, but a collection of the Opinions 
 of all the ancient Philofophers they know, 
 which favour their own Superftition. 
 
 Altho' the Bonzti are bound to minifter 
 in holy Things, and by their office are pe- 
 culiarly fct apart for that fervice, yet they 
 do not only ftudy Philofophy and Theo- 
 logy, but Mathcmaticks, Medicine and 
 Law^ fo that their Academies feem to 
 refemble Univerfities here in teaching 
 all the liberal Sciences. They teach alfo 
 the Oref A Tongue in thelile Formofii, and 
 every one may learn it in their Academies, 
 who has Money enough to pay the Priefts^ 
 but the '^jdpan Bo^^zii teach it only among 
 themfelves, but not to the Laity. 
 
 Thefe Colleges in which the Youth arc 
 taught, are endow'd with great Revenues 5 
 for all Princes, Noblemen and Gentlemen, 
 fend their Sons thither, and give great 
 Gifts to them* 
 
 As to the Law, they haveno Rules, but 
 fuch ns aredifcQver'd by natural Light, or 
 the didates of Reafon, or are founded up- 
 on the Authority of their Superiours, 
 whofe Will is a Law to their Subjects : 
 Thus t!)e Anfwer of the Prince decides 
 any Controverfe, and puts an end to the 
 Suit of the contending Parties. But, as 
 we. have before obferv'd, Meria^d'af^^o 
 made new Laws to rellrain the Kings and 
 
 Princes- 
 
the Ijle Formofa. 25) i 
 
 Princes from enilaving their Subjefts fo 
 much as they were wont to do. 
 
 The Phyficians aud Chyrurgeons in For- 
 mofd are very ignorant and unskilful, tho' 
 they are very much honoured by all forts 
 of People* They know nothing of the 
 art of Mufick, as has been before obferv'd ; 
 But as to the other liberal Arts, all the 
 Sons of Citizens and Gentlemen ftudy them 
 in their Academies, provided their Fa- 
 thers have fuScient means to maintain 
 them there. They are excellent at making 
 Verfes, but chiefly the Bo^^zii in the Ifle 
 Formofa, who do not only compofe Prayers, 
 but alfo Sermons in Verfe. They mighti- 
 ly affed Brevity in all their Writings, and 
 labour only to exprefs in a few Words the 
 fubftance of any matter of fad, without 
 taking notice of many Circumftances which 
 fet off the Hiftory : And therefore when 
 they vvTite Libels to any Prince, they con- 
 trive them wonderful (hort, yet fo that 
 nothing which is pertinent to the matter or 
 fubftance of the Libel is omitted. Some of 
 them are great lovers of Eloquence, but 
 chiefly the Bonzii ^ and praftife it very 
 much in their Sermons, the better to move 
 the Affcdions of their Hearers, and per- 
 fuade them to do v/hat they have a 
 mind to, 
 
 U 2 The 
 
7p2 A Description of 
 
 The Japanrtefe did formerly write from 
 the top down the bottom : Whith way of 
 writing they learn'd from the fliape of a 
 Man, whofe Head is thehighefl: part, and 
 the Feet the loweft. But after that Mcri- 
 andanoo had once obtain'd the lOe For- 
 mofa, and annex'd it to the Empire of jf^- 
 pan^ the Japannefe feeing the way of wri- 
 ting that was us'd by the Formofans to be 
 much better and more eafy, have ever 
 fince continued to write after that man- 
 ner : And this they do fo generally, that 
 none but the Bonzii underftand the an- 
 cient way of writings for the reft are al- 
 together ignorant of it. 
 
 Hitherto I have treated of their liberal 
 Arts, I (hall only add a few Words of their 
 mechanical Arts. The Formofans have- 
 Painters who draw fine Pictures with great 
 Art and Skilly and their Engravers are 
 very famous for working both in Wood 
 and Stone. They have alfo Potters, who 
 are very curious in making Diflies, which 
 they call Porcellane^ and the EngUJIj Chirja- 
 Ware 5 and 'tis very well known, that in 
 this Art they excel the Chinefe and all the 
 oriental People. But they have no Shoe- 
 makers, Brewers or Bakers there 5 neither 
 do they know the way of making Candles 
 as you do here ^ but inftead of them they 
 ufe Lamps, with Oil, Links and Torches, 
 
 made 
 
the Ijle Formofa. ac?^ 
 
 made of the Pine-tree 5 and the Country 
 People kindle Straw, or any kind of Wood 
 which will flame and give light. The 
 art of making Glafs is not known over all 
 the Eaft, and when it was firft brought to 
 Japan ^ it appear'd to the Natives lb ad- 
 mirable for its clearnefs and tranfparency, 
 that the Mariners would fell a piece of 
 Glafs worth no more than a penny here 
 for half a Copan 5 but now lince Ships 
 have frequently arriv'd in thcfe parts, the 
 value of them is very much fallen 5 and 
 vet they coft twenty times more there than 
 here. Some Noblemen have Glafs-Win- 
 dows in their Houfes, but thefe coft fo 
 much that they are very rare, for the ge- 
 nerality of the Natives ufe a thin waxen 
 Silk-ftulF, or Paper made of Silk, for their 
 Windows, which they receive from the 
 Chincfes, Their chief Arts are the Pot- 
 ters art, and the art of working with the 
 Needle , in which they are ingenious to 
 admiration : But above all they excel in 
 the art of purging and preparing Metals, 
 as hasbeenobferv'dinthe Chapter of their 
 Arms. And laftly, their Husbandmen are 
 skilful enough in ordering and improving 
 the Ground, according to the nature of 
 the Soil. 
 
 And here it is to be noted, that all Ar- 
 tificers, andfuch as get their livelihood by 
 
 U 2 their 
 
294 ^ Description of 
 
 their labour, are very little efteemed ; And 
 the Merchants the richer they are, are fo 
 much the kfs valued, becaufe they believe 
 they muft ufe many Lyes in commending 
 and putting off their Merchandize, to en- 
 crcafe their Gain and Riches: And be- 
 caufe the Japannefe abhor a Lye, there- 
 fore they defpife the Merchants, whom 
 they look upon as great Lyars^ as the 
 Englifi defpife the Mountebanks , who 
 teli many Lyes of the Operations of their 
 Medicines, which they fell upon a Stage. 
 I iliall only add, that as to other Me- 
 chanical Arts which are us'd here in Europe^ 
 the Natives are always learning fome- 
 thing new from the, HolUnUers, having a 
 very (harp Wit, which eafily apprehends 
 any Arts they once fee. 
 
 CHAR 
 
the Ifle Forniofa. 2^5 
 
 CHAP. XXXIV. 
 
 Of the Splendid Rethnte that attends 
 the Vice-Koy of Formoia when he 
 goes to wait upon the Emperor, 
 
 Since all Kings have not the fame Dig- 
 nity and Revenues, but fome are more, 
 fome lefs rich and honourable, therefore 
 every one of tlic King's Subjed to tlie Em- 
 peror of Japan^ hath a Retinue propor- 
 tionable to his Dignity. But the King of 
 the Ifle Formofa being fent from the Em- 
 peror, is therefore always attended by the 
 Vice-Roy and Carillan when he goes to 
 wait upon the Emperor. Tis the office 
 of the Carillan to give the Emperor that 
 account of the Ifle which is made by the 
 King^ and the Vice-Roy relates as from 
 himfelf the fame things which the King 
 relates by the Carillan, viz, all things 
 which concern the Government, the Sub- 
 jedts or the Commonwealth. 
 
 The Vice-Roy of Formofa docs nfually 
 travel twice a-Yc*ar to wait upon the Em- 
 peror of JapiW^ and then he has his own 
 Balcon, which has been before defcrib'd, 
 and thirty fix Balcons of the Noblemen, 
 
 U 4 wha 
 
2p6 A Defcription of 
 
 who attend him : But the Carillan travels 
 in the fame Balcon with the King, as be- 
 ing his Companion. Belides thefe Bal- 
 cons there are eighty floating Villages, in 
 which are the Guards of the Vice-Roy 
 and Carillan , and the Litters or Palan- 
 quins, in which they travel when they 
 pafs through the Ifland. All things are 
 fet in order when they come to the Ifle 
 Kypho/i-^ forty floating Villages go before, 
 an;^ eighteen Balcons of Noblemen, then 
 comes the Balcon of the Vice-Roy, and 
 after it eighteen Balcons of Noblemen, 
 and laft of all forty floating Villages, 
 whereof one or two belongs to each 
 Nobleman. 
 
 In this order they make their Progrefs 
 till they come to the Sea-Port Town, 
 where they are to Land, and then they all 
 go out, and Noblemen go into the Lit- 
 ters which are carried afhore for them, and 
 the Balcons remain there till the Vice- 
 Roy returns. There are thirty-fix Litters 
 which belong to the Noblemen, who ac- 
 company the Vice-Roy , and there is one 
 for the Vice-Roy, with whom the Caril- 
 lan travels to bear him Company. All 
 the Litters of the Nobility are an Ell and 
 a half in height and length, and are made 
 of Wood, curioufly adorn'd within and 
 
 without 
 
the Ifle Formofa. 297 
 
 without with Silks and Tapeftry, finely 
 wrought with the Needle , with plates of 
 Brafs or Copper, and many Pidures, and 
 are ufually carried by two Elephants. 
 
 The Vice- Roy andCarillan travel in one 
 Litter, which is two Ells and a half high, 
 and three Ells long, and is carried by two 
 Elephants: Inwardly it is adorn'd with 
 Silks and Cloth of Gold, finely wrought 
 with the Needle^ and outwardly it is co- 
 vered with moft pure Gold. In this Lit- 
 ter, befides the Vice-l\oy and Carillan, 
 are one Nobleman and ten Ladies of Ho- 
 nour, which are branches of the King's Fa- 
 mily : It goes in the middle of all the other 
 Litters, and is guarded with Soldiers be- 
 fore and behind, and on both fides. 
 
 All things being thus difpos'd, they enter 
 into the Emperor's Palace, where they ccn- 
 tinue for a Month, and then return into 
 their own Country. The Emperor does 
 them this Honour, as to fend twenty of his 
 Courtiers to receive them when they land 
 at the Sea-Port Town, and as many to 
 accompany them, in Litters guarded with 
 Soldiers, when they return to the Sea-Port. 
 And during all the time tliey ftay at the 
 Emperor's Court, he puts all kinds of Ho- 
 nour upon them ^ for he diverts them with 
 Hunting, Sports and Comedies, and ad- 
 mits them to a hearing every Day for an 
 
 Hour 
 
2^8 A Defcription of 
 
 Hour in a publick AfTembly : And laftly, 
 when they are to go away, he loads them 
 with Gifts, and very honourably takes a 
 farewel of them. 
 
 Tis a part of the Office of the King of 
 'Bormofa. to accompany the Vice-Roy to the 
 Sea-Port Town call'd Khadfey , where he 
 takes Shipping, and to receive him at the 
 fame place when he returns, and attend him 
 as far as the Caftle. And laftly, it is to be 
 noted, that altho' the Emperor gives him 
 only the Title of Vice-Roy, who was for- 
 merly King of Formofa, yet he does him 
 greater Honour than any other King of the 
 Empire* 
 
 CHAP. 
 
the Ifle Formofa. 299 
 
 CHAP. XXXV. 
 
 Of the Succefs of the Jefuits in pror 
 pagathig the Chriflian Faith in Ja- 
 pan, from 1549 to 161 5. More 
 especially of the Reafons of the ter- 
 rible Slaughter that was made of 
 them about the Tear 1616. And 
 of the Law prohibiting Chriftians un^ 
 derpain of Death to come /;//i^ Japan. 
 
 Since my defign is only to give an Ac- 
 count of the Illc Formofa, and to touch 
 upon the Affairs of Japnn ib far as they 
 have Relation to it ^ I (liall not pretend to 
 give a particular Hiftory of the various 
 fuccefs the Jefuits met with in propagating 
 the Chriftian Religion through the feve- 
 ral Kingdoms of Japan, of which I have 
 received no certain information. But in 
 general I am very well aflur'd, by the cou- 
 ifant uncontroird Tradition of my Coun- 
 trymen^ that notwithftanding all the dif- 
 ficulties they met with, they made a won- 
 derful progrefs in the converfion of that 
 Empire between the Year 1 549. in which 
 Xaveriits fays he, firft arriv'dat Ca»goxh;:ay 
 and the Year 1 6 1 6 or thereabout 5 for 'tis 
 commonly believ'd in Forniofa that in this 
 
 fpacQ 
 
200 A Defcription of 
 
 fpace of time more than a third part of 
 Japan was converted to the Chriftian Reli- 
 gion -J andTampoufamma himfelf , who was 
 Emperor oi Japan in the faid Year 1616. 
 
 Though many other caufes might con- 
 cur to promote the fpreading of the Chrifti- 
 an Religion in Japan by the Jefuits, of 
 which 1 can give no particular account, 
 yet I am very certainly inform'd that one 
 thing which contributed very much to the 
 propagation of it, was their propofing 
 the Chriftian Religion, after fuch a man- 
 ner as was moft agreeable to natural Rea- 
 fon, and the Doctrines and Practices com- 
 monly receiv'd among the Japannefe. 
 
 Thus the Jefuits taught them in their 
 firft Ledures, That there was but one God, 
 the Creator and Governour of all things 
 in Heaven and Earth, and demonftrated 
 his Eternity and other Attributes by natu- 
 ral Reafon 3 but faid nothing of a Trinity 
 of Perfons in the Unity of the God-head, 
 left it ftiould ftiock their Belief of the one 
 true God. And as toChrift, they affirm'd 
 that he was a Divine Vertue refiding in 
 a human Body, or a mighty Hero fent 
 from God to reveal his Mind and Will to 
 Mankind 5 and they enlarged upon the 
 Holincfs of his Life , the Reafonable- 
 nefs and Excellency of his Dodrine, the 
 many Miracles he wrought for confirma- 
 
 ' tion 
 
tJye Ifle Formofa. 301 
 
 tion of it, and the bitter and painful 
 Death he endur'd on the Crofs for the ex- 
 piation of the Sins of Mankind : All 
 which were agreeable enough to the opi- 
 nions the Japafwefe had conceiv'd of their 
 pretended Heroes, That they had done 
 many wonderful Feats, and endur'd great 
 and lading Pains to deliver their Follow- 
 ers from future Torments. But all this 
 while the Jefuits faid nothing of his be- 
 ing God and Man in one Perfon, but con- 
 ceal'd that Myftery, as being too difficult 
 for the apprehenlion of the Japd,^nefi,^ un- 
 til a more convenient opportunity. 
 
 They taught the Japatinefe to worfliip 
 the only true God , ind his Son Jefus 
 Chrift, who was rai:>'d from the Dead by 
 the Almighty Power of God, and afcend- 
 ed into Heaven, and was exalted in the 
 humane Nature to all Power in Heaven 
 and Earth, to aflift and relieve his faith- 
 ful Servants 5 which was agreeable enough 
 to the notions they had of their Deified 
 Men, fuch as Xaca and Amida, to whom 
 they pray'd for Relief in all their Straits 
 and Neceffities. And as to the WorQiip 
 of Images and Saints departed, there was 
 fuch a perfed Harmony between the Je- 
 fuits and the Japannefe^ That they defir'd 
 them only to change their Idols for th^ 
 Images of Jefus Chrift, the Virgin Mary^ 
 
 and 
 
ooi A Defcription of 
 
 and other Saints ot the only true God, 
 and to continu-: the fame way of worOiip- 
 ping and crufting to liie Saints, as Inter- 
 cellbr^witli God for them, but not to offer 
 Sacrffices to them. 
 
 They adminiftred Baptifm in the name 
 of the Father, the Son and the Holy 
 Ghoft, as the Rite of admitting Men into 
 the Chriftian Church, and never declared 
 the Holy ohoft to be a Divine Perfon in 
 the ever-blelfed Trinity, but reprefented 
 him as the Power of God. 
 
 They adminiftred the Lord's Supper in 
 commemoration of the Death of Chrift, but 
 never offer'd to explain the Myftery of 
 Tranfubftantiation , or the Sacrifice of 
 theMefs. 
 
 And by this way of reprefenting the 
 Chriftian Religion, and concealing thofe 
 Myfteries which are more difficult to be ap- 
 prehended and believ'd, and the peculiar 
 Abfurditiesof the PopiQi Dodrines, it ap- 
 peared to contain nothing but what was 
 agreeable to natural Reafon, and the Noti- 
 ons and Practices commonly receiv'd among 
 the Jdpamiefe, and fo iteafily gaind credit 
 and fpread mightily among the ingenious 
 Japatmefc'^ efpecially being recommended 
 by fome peculiar advantages it has above 
 all other Religions, as particularly by the 
 'full alRirance it gives of a future ftate of 
 eternal Life and Happinefs. But 
 
the Ifle Formofa. 305 
 
 But as this Artifice gaiii'd the Jefuits ma- 
 ny Followers, while they conceard the 
 afore faid Dodrines, which they did for 
 many Years, until they found their Party 
 very ftrong and powerful : So when they 
 declared them to the People, and imposed 
 them as neccffary Articles of Faith, the 
 Chriftian Converts murmur'd againft them 
 for changing the Religion they had for- 
 merly taught 5 and the Pagans, but efpeci- 
 ally the Bo^zies exclaim'd againft them as 
 Impoftors, for deceiving the People with 
 new Devices, which occafion'd many to 
 make detedion from them, and rais'd in 
 all a ftrong fufpicion of their hifincerity : 
 So that this Declaration of thefe new 
 Dodrincs prov'd very much to their dif- 
 advantage, and may be rcckon'd one caufe 
 of their utter Ruin and Extirpation. 
 
 A fecond Caufe was the great Envy and 
 Indignation which all the Pagans , but 
 chiefly the Bonzies, conceiv'd agiinftthe 
 Jefuits, becaufe they infinuated themfelves 
 fo far into the favour of Rings and Prin- 
 ces, and all the rich Men who were Con- 
 verts to their Religion, that they fctled 
 great Revenues upon the Chriftian Mona- 
 fteries, which ns'd formerly to be given 
 to the Bof?zks 5 nay, the Fathers difinhe- 
 rited their Sons to enrich their Monaftc- 
 ries, which fo ex^fpcratcd the Minds of 
 
 the 
 
204 A Defcription of 
 
 the Pagans againft them, that they endea- 
 voured by ail means to extirpate them. 
 
 A third Caufe was the difcovery of a 
 Confpiracy, carried on by the Jefuits, to 
 betray the Empire oi Japan into the Hands 
 of the King oi Spain -^ for which end they 
 had fent him Letters, which were found 
 out, giving him an account of the (itua- 
 tion of their Harbours, and of their fe- 
 vcral Cities, Callles and Forts, and the 
 manner how they might be be(ieg*d and 
 taken. The Jefuits confefs, that the 
 great Dominions which the King o^ Spain 
 poiTefs'd in the Eafl and Wefi Indies, gave 
 the Japannefe a great Umbrage 5 and this 
 they fay mov'd them to fet on foot a de- 
 fign of aboliftiing their Religion, and dri- 
 ving them out of their Country : But they 
 deny that they ever wrote fuch Letters to 
 that King, giving him an account of the 
 Strength of the Japan Empire, and the 
 ways of attacking it 5 and pretend that 
 thefe Letters were forged by the Hollan- 
 ders, on purpofe to render the Portuguefe 
 odious, and get their Trad^ in Japan out 
 of their Hands. But this Forgery was ne- 
 ver prov'd againft the Dutch 5 and there- 
 fore *tis commonly believ'd in Formofa, 
 that the Jefuits were the Authors and Con- 
 trivers of the aforefaid Letters, which muft 
 certainly render them very odious to all the 
 Pagans, But 
 
the Ijle Formofa. 305 
 
 But all thefe three Caufes were only- 
 preparatory to that which follows, which 
 was the laft and immediate Caufe of the 
 great (laughter of the Chriftians in Japan, 
 For the better underftanding of which we 
 muft confider, that in the great progrcis 
 which the Chriftian Religion had made 
 in Japan^ by the preaching of the Jefuits 
 and other Miffionaries of the RomiJ!) 
 Church , there were not only feveral 
 Kings and Princes and many great Lords, 
 but aUb an Emperor who had em- 
 braced Chriftianity , whofe name was 
 Tampoufama 5 and he gave them not 
 only a Toleration, but all manner of 
 Encouragement to propagate and fettle 
 their Religion in all parts of the Empire. 
 The Jefuits being puffed up with this fuc- 
 cefs, and fupported by fo great an Autho- 
 rity, ventured boldly to expofe their pe- 
 culiar Dogmata of Travfuhflafttiation^ and 
 the Sacrifice of the Me/r, . &c. which they 
 required all the Chriftians to believe, un- 
 der pain of Damnation^ and to ufe all the 
 pious Frauds they could invent, for drain- 
 ing the Riches oi Japan into their own 
 Coffers. And having by this means given 
 great offence to the Chriftians, and in- 
 ctirr'd the great hatred of the Pagans, ^ and 
 raifed a vehement fufpicion in all forts of 
 People of their being Impoftors^ they 
 
 X began 
 
qo6 A Defcription of 
 
 began to be afraid, left the Pagam 
 lliould confpire together to work their 
 Ruin, and therefore were refolv'd to be 
 beforehand with them, and to take the 
 fhorteft way for converting the whole Em- 
 pire to their Religion. 
 
 To this purpofe they forg'd a Lye, which 
 they went and told the Emperor, That the 
 Pagans' were contriving to raife a Rebel- 
 lion againft him, and to cut the Throats 
 of all the Chriftians. That they had al- 
 ready had feveral Confultations about car- 
 rying on this wicked Confpiracy, which 
 they would certainly put in execLition, un- 
 Icfs they were timely prevented. The Em- 
 peror who look'd upon them as very wife 
 Men, and put an entire confidence in them, 
 asked them, what they would have him 
 to do } To which they readily anfwered. 
 That to fecure himfelf and the Chriftians 
 from this Confpiracy, he could do nothing 
 better, than to (end his Letters to all the 
 Chriftian Churches, requiring the Chrifti- 
 ans every-where throughout the Empire, 
 to rife up in Arms on fuch a Day, about 
 a certain Hour of the Night, and kill all 
 the Pdgdfts : For by this means, continued 
 they, t!ie wicked Defign againft your Ma- 
 jeftv and the Chriftians will be prevented, 
 iknd the Chriftian Faith alone will tlouriili 
 ihroLigh all your Empire, and there will 
 
 be 
 
the Ifle Formofa. 307 
 
 be iKJne left alive to trouble you, or difturb 
 the Peace of your Government. Befides, 
 the better to excite the Emperor to this 
 undertaking, they aflur'd him that he was 
 oblig'd to do it, not only in point of Po- 
 licy, but of Religion, becaufe this would 
 be fuch a commendable and meritorious 
 Work, to extirpate Heathenifm and fettle 
 Chriftianity in all his Dominions, that 
 he might certainly expect the Blelling of 
 God, and of Clirifl: upon himfelf, and all 
 his Chriltian Subjects, for finiOiing fncli a 
 glorious Delign. But, added they, if you 
 delay much longer to put it in execution, 
 you will certainly find by woful experi- 
 ence, that your Majefty and all the Chri- 
 ftianswill bemurther'd in one Night* the 
 confequenee of which muft be the utter 
 Extirpation of Chriftianity in Japan. 
 
 Thefe Things they reprefented with fo 
 much fceming Zeal and afteftionatc Con- 
 cern for the Chriftian Religion, that the 
 Emperor was prevail'd upon, as is com- 
 monly reported, to grant them his Letters 
 to be fcnt to all the Chrifthns, requiring 
 them to deftroy all the Paga^;s in his Do- 
 minions^ though others lay that the Je- 
 fuits prefum'd fo far upon the Emperor's 
 good Atfedion to their Caufe, that they 
 wrote thefe Letters in the Emperor's Name 
 without his Knowledge, and diTpatch'd 
 
 X 7 them 
 
2o8 A Dejcription of 
 
 them to all the Chriftian Churches. How- 
 ever this is certain, that all the Churches 
 received Orders written in the Emperor's 
 Name, to riie up in Arms on fuch a Day, 
 at fuch an Hour of the Night, anddeftroy 
 all the Fagans, And though this Defign 
 was managed with all the Artifice of the 
 Jefuits, to conceal it until the time of 
 execution, yet they could not carry it on 
 fo fecretly but the Pagans came by forae 
 means or other to hear of it, time enough 
 to prevent the fatal Blow : For either the 
 Chriftians, who had Fathers or Mothers, 
 or other near Relations that were Pagans, 
 out of natural AfFedion to them, difco- 
 ver'd the Plot, that they might have an 
 opportunity to fave^their Lives ^ or others 
 being touch'd with an Horror of the Bloody 
 Confpiracy againft their Countrymen and 
 Friends, found their good Nature too 
 hard for their Religion ^ and therefore 
 gave timely notice to the Pagan Rings and 
 Princes to fortify themfelves againft the 
 intended Maflacre: Which they did fo 
 effeftually, that having got all things ready, 
 they rote up in Arms with their Pagan Sub- 
 Jedls on the very Day before that in which 
 the Chriftians were to put their Defign in 
 execution, and fell upon them, and de- 
 ftroy'd them with a very great daughter 
 wherefoever any Chriftians could be found. 
 
 The 
 
the IJle Formofa. 509 
 
 The Emperor being a Chriftian, and ha- 
 ving too much countenanced the Jefuits 
 in their intended Mallacre, was forc'd by 
 the Pagans to leave his own Dominions, 
 and went into the City of Goa, where he 
 died, and his Body is (till preferved in the 
 Church of the Jefuits , where a (lately 
 Monument is eredted to his Memory, with 
 an Infcription to this purpofe. Here lies 
 Tampoufama Emperor of Japan, vpho ivas 
 banijjjed out of his DominionSy afid died a 
 Martyr for the Chrijlian Religion. At the 
 fame time there were five Kings and two 
 Vice-Roys apprehended, who had pro- 
 moted the Chriilian Relis:ion in their fe- 
 veral Kingdoms^ and they were thrown 
 into Prifon, and there remain'd until they 
 died. 
 
 The flaughter was fo general, that not 
 only the Jefuits and other Miflionaries of 
 the Rof^iijI) Church, but all the Japamrefe 
 that had been converted by them, were 
 put to Death whenfoever they were feiz'd ; 
 Some were hang'd, fome thrown into rhe 
 Rivers, or old IJitches, others were be- 
 headed, and great numbers fufFered the 
 moft cruel Deaths the Pagans could in- 
 vent. But though the flaughter was very 
 general, yet it cannot be imagined, that 
 all the Chriftians were apprehended at the 
 fame time, but many of them lay concealed, 
 
 X ,3 ancj 
 
5 I D A Defer iption of 
 
 and skulk'd up and down in Corners for 
 feveral Years before they were difcover'd 5 
 and after the firft Heats of the Perfecution 
 were over , many of thofe Jefuits and 
 Monks who were feiz'd, were for fome 
 time refpited, and being caft into Prifon, 
 continued there until a new Emperor was 
 Created, and then were put to cruel Deaths, 
 with moft exquiHte Torments. 
 
 After this time the name of a Chriftian 
 grew {"o odious through all the Empire of 
 j^paf/y that no Chriftian was fuffered to 
 Jive in it, but th^* Pagans flew them all 
 whenfoever they difcovered them. And 
 this wicked and bloody Conlpiracy, which 
 was fo contrary to the mild and charita- 
 ble Spirit of Chriftianity, was fucha Scan- 
 dal to the Pagans, and reproach to the 
 Chriftiavs ^ that hencefprvvard they were 
 all efteem'd Villains, Rebels, Impoftors, 
 and the worft of Men 5 and therefore 
 when any of them were found out, all the 
 People cry'd out. Away with them, Crvcijie 
 them: And Searchers were appointed to 
 enquire diligently in all places, if any of 
 them could be difcovered ^ as has been al- 
 ready obferv'd in the Chapter of Laws, 
 
 And this Relatjon of the Confpiracy of 
 ^he Jefuits and other PopiQi Prieils, a- 
 oainft xht Pagans^ and the great Slaughter 
 pf the Chrjftians^^ which followed upon 
 
 the 
 
the Ijle Form o fa. 3 r t 
 
 theDifcovery of it, is as firmly be1iev\i in 
 Formofa^ by Tradition from Father to Son, 
 as the Gunpowder-Plot is believ'd here \n 
 EngLmd^ to have been contriv'd by the 
 Jefuits and other Papifts : But I muft con- 
 fefs, that I cannot politively determine 
 the time when it happen d 5 only I think 
 it moft probable, that it was about the 
 Year 16 16. 
 
 CHAP. XXXVI. 
 
 Of the coming of the Dutch itito Ja- 
 pan, rviib their Succefs^ and the 
 Tricks they tlayd. 
 
 TH E Dutch hearing of tlic gre.it 
 Slaughter of the Papifts in japan ^ 
 and that they were for ever baniflicd irom 
 that Empire, laid hold of this Opportuni- 
 ty to fettle a great Trade with the Japim- 
 vefe X, and for that end having laded feve- 
 ral Ships with great Stores of fuch Com^ 
 modifies as they thought moil vendible 
 in that Country 5 they fail'd to Japan ^ 
 where being arriv'd^ they were prefcntly 
 
 ^ 4 c^UM 
 
5 1 2 A Defer iption of 
 
 caird to an account , what they were ? 
 and from whence theycame> They an- 
 fwer'd, They wqyc Hollanders '^ and when 
 the Japaft hiquifitors iirg'd them farther to 
 declare, whether they were Chriftians or 
 no ? They pretended at firft they did not 
 underftand what they meant by that Name, 
 and therefore they could only tell them 
 they profefs'd the Holland's Religion : But 
 at laft fome of them told the Japannefe^ 
 That they had heard of fome call'd Chri* 
 Jiians, who were Impoftors, and wor(hip- 
 ped a Crucified Man : By which Charafter 
 the Japannefe underftood that thefe were 
 the Chriftians who had formerly been in 
 Japan, And then the Dutch added far- 
 ther. That there were none fuch in their 
 Country, but in other parts of Europe -^ 
 and that the Hollanders were fo far from 
 being of the fame Religion with them, 
 that they had always been hated and per- 
 iecuted by thefe Chriftians upon the account 
 of Religion. 
 
 Thefe things being related to the Em- 
 peror, he commanded that they fiiould 
 have leave to land ^ and to bring them before 
 him: Wlien they were come into the Em- 
 peror's prefence, they prefented him with 
 two great Guns, and a ftriking Clock with 
 an Alarm, and a mufical Bell -^ both which 
 Wonderfully pleafed the Emperor , but 
 
 chicfiy 
 
the Jjle Formofa. g ig 
 
 chiefly he admired the two Guns when 
 he law them charg d and dilcharg'd be- 
 fore him : Whereupon he gave them free 
 leave to come and import their Commodi- 
 ties into his Country, as thinking that 
 their Commerce would be not only fafe, 
 but very advantageous to Japa?f. But af- 
 ter they had traded there for fome Years, 
 they begg'd leave of the Emperor to build 
 a great Store-houfe, in which they might 
 lay up all their Merchandize 5 pretending 
 it was a great lofs to them to carry their 
 Goods up and down the Country before 
 they could fell them :, and that it would 
 be more convenient, not only for them- 
 felves^ but alfo for the Japa^mefe to have 
 a certain place appointed whither all Per- 
 fons might refort, either to buy their Com- 
 modities, or take them in exchange for 
 the Produd of their Country. The Em- 
 peror granted them leave to build fuch a 
 Houfe for containing their Goods : But 
 they inftead of a Ware-houfe, built a ve- 
 ry ftrong Caftle, with very good Fortifi- 
 cations ^ yet none of the Natives ever fuf- 
 peded them of any ill defign, (but thought 
 that the Houfe was built after the Dutch 
 way,) until fome time after it was finifli'd. 
 But their defign was difcover'd when a 
 new Fleet of Ships arriv'd from HolUftd 
 in Japatf'^ for thefe Ships were laden with 
 
 Guns, 
 
514 ^ Defer iption of 
 
 Guns, Muskets, Piftols, and all forts of 
 Warlike fnftruments, and great Stores of 
 Gunpowder and Bullets 5 as plainly ap- 
 pear'd by this Accident : The Dntch ha- 
 ving conceal'd their Arms and Ammuni- 
 tion in Wooden Frames, that they might 
 not be feen by the Japmnefe^ convey'd 
 them out of their Ships, and laid them 
 upon Carts to be carried to their Caftle : 
 But it happen'd, unluckily for them, that 
 fome of the Carts were broken by the 
 way, and the Wooden Frames burft in 
 pieces by the fall, which difcover'd their 
 hidden Treafure of Arms and Ammuni- 
 tion, and alarm'd the Japafiftefe, who faw 
 them, with the apprehenfion of fome wick- 
 ed Defign, which was to be executed by 
 fdch great quantities of Warlike Prepara- 
 tions : Whereupon fome of them run pre- 
 fently and acquainted the Emperor with 
 what they had feen, and the danger that 
 threatned his Country by the Tricks of 
 thefe deceitful Hollanders ^ and he fent 
 away in all hafte 10 or 12 Companies of 
 Soldiers, who kill'd as many as they could 
 find of them ^ but the greateft part of them 
 had efcap'd from the Caftle, and were got 
 into their Ships which had put to Sea, be- 
 fore the Soldiers arrived : which happen'd 
 by the over-fight of the Natives, who 
 Kiight eafily have encompafs'd ^he Caftle 
 
 ^1 
 
the Ifle Formofa. 515 
 
 at fome diftance, fo tliat none could enter 
 in or go out of it, whereby all that were 
 in it would have been forced either to fur- 
 render themfelves or die for Hunger. Af- 
 ter this their Caftle and all the Guns they 
 could find were feized by the Japannefe 
 for the ufe of the Emperor ^ and the Dutch 
 were for fome time prohibited any Com- 
 merce with Japan, But u[X)n their hum- 
 ble Petition and fair Promifes, the Empe- 
 ror gave them leave to come into Formofa^ 
 which was then under his Dominion, 
 and thither they reforted for fomie time : 
 But the Hollanders not finding in Forwofa. 
 all the Commodities they wanted, did a- 
 gain beg leave of the Emperor to trade in- 
 to Japan ^ which the Emperor would not 
 allow, until at laft the King of Nangafa^ 
 interpos'd on their behalf, and pray'd that 
 he might be permitted to receive them in- 
 to his Kle, which is not far diftant from 
 the reft of Japan. And this the Emperor 
 granted upon the following Conditions^ 
 i/?, That they fhould trample upon the 
 Crucifix. 7dlj/^ Thai: the Inquifitors ftiould 
 take out of their Ships all their Gujis and 
 Ammunition, all their Sails, Mafts, Ropes, 
 and other Furniture, to be kept in a Storer 
 houfe as long as the Dfttch ftay'd in the 
 Country, ^dlj/, That he (hould appoint 
 Soldiers togo along with them through the 
 
 Country, 
 
516 A Description of 
 
 Country, and obferve them, ^thlj. That 
 they (hould not ftay any longer than the 
 Emperor pleas'd^ but as foon as he (hould 
 fend his Orders for their going away, they 
 (hould make all things ready for failing, 
 and depart prefently. 
 
 Thefe Conditions have been hitherto 
 very exaftly obferv'd 5 whenever therefore 
 they have fold off, or barter'd all their Com- 
 modities , and are ready to put to Sea a- 
 gain, then all their Warlike hiftruments 
 and Ship-Tackle, that were taken away at 
 their firft coming, are reftor'd to them again, 
 and they have free liberty to return into 
 their own Country. 
 
 After the Dutcfs had got footing in 
 Japa», and the ChrifiUns were prohibited to 
 come there under pain of Death, th^Dutch 
 advifed the Emperor to diftingiiifh Chri^ 
 ftians from all other Foreigt7ers by this 
 Teft, viz, by. making an Image of Chrift 
 Crucified, which thefe Chriftians adore, 
 and keeping it in all their Sea-Port Towns, 
 and requiring all Foreigners to trample up- 
 on this Image : For, faid they. If thefe 
 Foreigners be Chriftians they will not tra mple 
 upon it 5 and all others who do trample 
 upon it, are certainly no Chriflians. 
 
 This Teft was afterwards try'd upon 
 fome JefiiitSj or other Mon^s of the Rowifi 
 
 Church 
 
the Ifle Formofa. 5 1 7 
 
 Church, who ventur'd to come into Ja- 
 pan^ hoping perhaps to conceal themfelves 
 under the difguife of being Holla?iders: 
 But when they came into the Harbour, an 
 Image of Chrift Crucified was brought to 
 them, and they were required to trample 
 upon it, which they refused to do^ where- 
 upon they were all apprehended, being 
 about 46 in number, and within a few 
 Days crucified according to the Laws of 
 Japan 3 and the Feftival in Commemoration 
 of their Martyrdom is celebrated by the 
 JefuHs to this Day; But the Hollan- 
 ders make no fcruple to trample upon 
 the Crucifix when-ever they are requi- 
 red to do it 5 and therefore they are not 
 accounted Chrifiians by the Japannefe 5 ac- 
 cording to the common opinion of all Ja- 
 pan^ That thofe Forcigf/ers only are Chri- 
 fiians who refufe to trample upon the 
 Crucifix. 
 
 CHAP. 
 
5i8 A Defer ipt ion of 
 
 CHAP. XXXVIL 
 
 Of the nen? De^vices of the Jefnits for 
 getting into Japan. 
 
 THus the Hollanders, by denying Chri- 
 ftianity, fecur'd their freedom of 
 Trade in Japan, but the Papifis were for 
 ever (hut out of that Country by this Teft 
 of Chriftianity, until the Jefnits by their 
 fubtilty invented a new way for procuring 
 their admiflion into it, which was this: 
 They learn in the firft place the jf^;?^» Lan- 
 guage in the City ofGoa, where it is 
 taught in the Academy 5 and when they 
 can fpeak it very well, they put on the Ja- 
 pan Habit, and thus accoutred, they go to 
 fome Port in Japan, and being examined 
 by the Searchers what Country they be- 
 long to, and from whence they conie> 
 They readily anfwer, That they are Ja- 
 pannefe, and come from fuch an Ifland, 
 and fuch a City in Japa-n, naming them, 
 which is eafily believ'd by the Searchers, 
 becaufe of their Language and Habit. 
 
 And having thus fecurely pafs'd theTeft, 
 when they come a(hore they difguife 
 themfelves under various (liapes -^ for fome 
 fet up for Merchants and Toy-fellers, 
 
 others 
 
the I/?e Formofa. 319 
 
 others for Tutors or Mechanicks, and they 
 live in a private Houfe, and follow their 
 feveral Employments, with as much care 
 and induflry, as if they depended upon 
 them for a livelihood, though 'tis certain 
 they are otherwife provided with fufficient 
 means to maintain them, by thofe who 
 fend them thither. For the Pope o^Rome 
 fends every Year a certain number into 
 Japan, and takes care to furnifti them with 
 all things neceflary, and they are allow'd 
 two Years for learning the Japan Lan- 
 guage , four Years for their ftay in Ja- 
 pan, and about three Years for their Jour- 
 ney backward and forward. They have 
 a certain Japan Word, which they pro- 
 nounce after a manner peculiar to them- 
 felves, whereby they know one another ^ 
 the Word is Abo, which in Japan fignifies 
 qtiicklj, by which the new-comers, as they 
 walk through the Cities and Villages, know 
 their Brethren that have been there before 
 them 5 and after they know one another, 
 they meet together in private places to 
 difcourle about their own Affairs. 
 
 Thus there is a continual Succeffion of 
 a new Millionary after four Years are ex- 
 pir'd, to fupply the place of him who then 
 returns home, as I am very well affurd by 
 my own experience, though 'tis not eafy 
 to gucfs for what end they are fent, or 
 
 what 
 
520 A Defer iption of 
 
 what good they do when they come there. 
 For it is in vain for them to pretend that 
 they convert many of the Natives, du- 
 ring their four Years (lay, to the ChrijiUn 
 ReUgion, as I know that fome of them 
 boaft after their return, fince it is impof- 
 (ible they (hould efcape the diligence of 
 fo many Searchers, as are every-where 
 appointed to deted them, if they (hould 
 publickly own themfelves to be Chrifthns^ 
 and endeavour to convert the Pagans : And 
 indeed, if it weretrue what they relate, that 
 one had converted twenty, another thir- 
 ty, and a third fifty , during their ftay 
 in 'jtipan , ever fince the time of their 
 Banilhment, there would be very few Pa- 
 gans left in that Country, according to their 
 account of Converfions. Tis true, that 
 fome Years ago there were Jefuits, or Po- 
 pip Priefls, who made fome Converts to 
 ChrilHanity ^ but in a little time they were 
 difcover'd by the Searchers, and both they 
 and their Converts were burnt alive, ex- 
 cept* a few who renounced Chriftianity 
 and embraced their ancient Idolatry, for 
 fear of the Torments of fuch a cruel Death : 
 But at Ro/fie they talk nothing of any fuch 
 difafters, but every one boafts of the nu- 
 merous Converts he has made in the Em- 
 pire of Japan, and pleafes himfelf with 
 the Relation of his Travels, and the many 
 
 wonderful 
 
the Ijle Formofa. 321 
 
 wonderful things he has feen, being greatly 
 puffed up with an Opinion of the great 
 Glory and Fame he has merited by fuch a 
 difficult and noble Undertaking. Upon 
 the whole matter it feems to me moft pro- 
 bable, that the great Defign of theMif- 
 fionaries, who are fent to Japan^ (ince the 
 time of their Baniftiment Irom it, is to 
 fpy out the Country, and to inform them- 
 fel ves exadly of the Situation of their Har- 
 bours, the Number of their Forts and Ca- 
 ftles, and all the Strength of the Empire, 
 and to take Aim by what Methods they 
 may be attacked with beft fuccefs, hoping 
 that at length fome magnanimous Chri- 
 ftian Prince will undertake a glorious Ex- 
 pedition, with fufficient Forces to conquer 
 that Empire by their direction, and to 
 plant the Chriftian Religion among the 
 Natives, in fpite of all the Prejudices 
 wherewith they are pollefs'd at prefent 
 agaiaft it : For indeed I cannot perceive 
 what other Benefit and Advantage they 
 can propofe to themfelves by all the Trou- 
 ble and Expences they are at, in fending fo 
 many Midionaries mx.o'jdpan. 
 
 Within a few Years after the Perfecu- 
 tion of the Chrirtians in Jtipan, the Empe- 
 ror having obrain'd the \i\c Fo-rwcfa, as h^s 
 been above related, be2;an to pcrllcureaifo 
 
 ^ Y the 
 
g22 A Description of 
 
 the Chrirtians that were in that Country* 
 but tho' he treated the Jefuits and PopiQi 
 Priefts there with the fame feverity he had 
 us'd in J'^pan^ burning fome alive, cruci- 
 fying ctiiers, or hanging them up by the 
 Legs till they were dead 5 yet to the Na- 
 tives who were Chriftians he (liew'd more 
 Mercy, leaving it to their own free Choice, 
 eitlier to renounce Chriftianity, or to de^ 
 part for ever out of their own Country 5 
 whereupon many of them chofe rather to 
 fly into other Countries than deny Chrift 5 
 but others being unwillins to leave their 
 Eftates and their Country, renounc'd Chri- 
 ftianity, and embrac'd their former Su per- 
 dition. And after that time the fame 
 Law was in force againft the Chriftians 
 in Formofi^ as was made againft them in 
 "japan. 
 
 the CONCLVSIOK 
 
 'Rom what has been faid of the Caufes 
 _ of the great Perfecution of the Chri- 
 ftians in Japan, we may clearly underftand 
 how great a prejudice the Jefuits have 
 done to Chriftianity , and what a Re* 
 
 preach 
 
the Ifle Form o fa. 525 
 
 l^roach and Difgrace they have brought 
 upon the Chri(\ian Name, by impoiing 
 their Popilli Errors upon the People as nc- 
 ceilary Articles of Faith, and by contri- 
 ving that barbarous and bloody Maflacre 
 which they intended againft all the poor 
 Pagans : Whereas if they had propos'd 
 the Chrirtian Religion in its purity and 
 fimplicity, andbehav'd themfelves towards 
 their Profelytes with that Meeknefs, Cha- 
 rity, and Sincerity, which became their 
 Apoftolical Office, I dare be confident to 
 affirm, that in all probability the whole 
 Empire of ^apan had now been Chriftian : 
 But now by their Mifreprefentations, and 
 wicked Pradices, the J,ipo//cfe have fuch a 
 falfe Notion of Chriftianity, and fuch 
 ftrong Prejudices againft it, that it would 
 be much more difficult now to convert 
 them ^ nay, the Door is Quit againft any 
 Chriftians who might have fuch a charita- 
 ble Defign, or would attempt to remove 
 their Prejudices, and poUefs their Minds 
 with a juft Idea of Chriftianity. How de- 
 teftable then was the Wickednefs of the 
 Jefuits, which occafion'd all this Mifchief ! 
 And how deplorable is the Cafe of thefe 
 poor Pagans, who are now fo fetter'd in 
 Chains of Darknefs, and bound up to their 
 Idolatrous Praftices, that they caa never 
 hope to fee the glorious Light of the Co- 
 
 Y 3 fpcJ, 
 
5^4 A D(?fcription of 
 
 fpd, or feel the Power of it in their Hearts 
 and Lives, as might have been reafonably 
 expeded from them : For if they do fo 
 exadly obferve the Precepts of their own 
 Religion, altho' it be uncertain and con- 
 trary to the Divine Nature, altho' it en- 
 joyn them fuch a horrible and cruel Pra- 
 ftice as to facrifice their own Sons 5 with 
 what Cheerfulnefs, Humility, and Venera- 
 tion, would. they have perform'd the rea- 
 fonable Service and Obedience of Chri- 
 ftianity, had they been enlightned with 
 that heavenly Doftrine in its purity, and 
 tafted the Power of it, in purging their 
 Hearts, and reforming their Lives. 
 
 Some perhaps may think that I have 
 done too much Honour to the Pagan Re- 
 ligion as it is profefs'd in Formofa, by gi- 
 ving iuch a long and particular Explica- 
 tion of it, as if I were ftill perfuaded of 
 the truth of it ^ v/hich God forbid : And 
 therefore I muft defire fuch Perfons to con- 
 lider, that I wasoblig'd to give an Account 
 of all things relating to that Religion, as 
 they are to be found in Jarhabadiond ^ 
 which is our Scripture, tho' I am very far 
 from believing them to be true 5 nay, I am 
 fully perfuaded that they are falfe, by the 
 following Reafons which I (ball briefly 
 mention : 'Tis a certain and infallible Ar- 
 gument of the Falfliood of any Religion, 
 
 that 
 
the Ifle Forinofa. 32*5 
 
 that it commandeth fuch things as are 
 contrary to the Divine Nature, and to 
 thofe Notions which every one hath of 
 God's infinite Goodnefs : Such is the Com- 
 mand in our Jarhubadiond^ which requires 
 us to facrifice fo many thoufand innocent 
 Babes every Year^ wiiich is a thing lb cruel, 
 and fo contrary to the Tendernefs of iiu- 
 man Nature, that we cannot believe it to 
 be the Command of a good and gracious 
 God, but of fome evil Spirit who delights 
 in Human Blood, and in the iViifery and 
 Deftrudion of Mankind. And when once 
 I was convinc'd of the Falfhood ot our 
 Religion, by requiring iuch a cruel and 
 bloody Sacrifice, I prcfently concluded, 
 that all the Miracles pretended to be 
 wrought in confirmation of it, were meer 
 trick and forgery 5 becaufe I am certain 
 that God would not exert his Omnipotent 
 Power to confirm a Lye, and maintain an 
 Impoffcure. Befides that, anyone may quick- 
 ly be fatisfied how little Reafon there is to 
 believe, tint the pretended Miracles were 
 really wrought, (ince they are only men* 
 tion'd in our Jarhahadioffd , which t'>e Prielis 
 keep in their own hands, and will not fuf- 
 fer any of the common People to have a 
 Copy of it 5 which gives a (hrewd fufpi- 
 cion, that there is fome Trick and Impo- 
 fture, fince they do fo ftudioully avoid any 
 
 means 
 
-J 2 6 A Defer iptim of 
 
 means of difcovering the Truth ^ which 
 fufpicion is very much increas'd by the Ty- 
 ranny which the Priefts exercife over the 
 common People , in exafting an implicit 
 Faith to their Diftates, without giving 
 them any rational Grounds for beheving, 
 and obliging them under pain of Death 
 never to accufe the Priefts of any Falfliood, 
 tho' they be very certain that he is guilty 
 of it. The Priefts indeed pretend, that 
 their God does foraetimes appear to the 
 People in the form of a Lion, when he is 
 angry vvkh them ^f and at other times, in 
 the form of a Camel, when he is pacified : 
 But every one may plainly perceive, that 
 this pretended Miracle is nothing but a 
 Trick of the Priefts, who have the oppor- 
 tunity of (liewing fuch or fuch a Beaft to 
 the People, without being difcover'd, fince 
 the whole management of the matter is left 
 ^o themfelves,havingtheBeafts ready to fet 
 up at their pleafure with all fecrecy. If any 
 one ftiould ask me, How can the Prieft's 
 put fuch Tricks upon the common People, 
 and carry on fuch Impoftures ? I anfwer, 
 There are many Inftances of the fame na- 
 ture in other Nations, who having no Re- 
 velation, believe and do fuch things, as are 
 more abfurd than what is here pretended : 
 Such were the Egyptians who were famous 
 for all parts of Learning, and yet were 
 
the IjJe Formofa. 327 
 
 perfuaded to vvorOiip Crocodiles and Oni- 
 ons. Nay, even in the Ro^/a;^ Church we 
 fee, that many Abfurdities are imposed up- 
 on the common People to be belie v'd con< 
 trary to Senfe and Rea(bn : And why then 
 may not fuch a rude and ignorant People 
 as the Forwofarfs, be impos'd upon by the 
 Tricks of cunning Men ? But how thislm- 
 pofture is manag'd, 'tis not my bufinefs at 
 prefent to enquire, 'tis fufficient ff.r me, 
 that I am fully perfuaded by under; 'able 
 Arguments of the Fallliood of the Religion 
 of Formofa. Now to this Omnipotent and 
 Merciful GOD, who hath by the Grace 
 of his Holy Spirit cali'd me from Error and 
 Superftition, to the true Knowledge of his 
 Will, and of his Son Jclus Chrift, my Re- 
 deemer and Mediator, be afcrib'd eternal 
 Praile, Honour, Magnificence, and Glory, 
 \>y all the Creatures for ever and ever,Jwc>/. 
 
 Y 4 A P P E N- 
 
128 
 
 APPENDIX, 
 
 CONCERNING 
 
 The A U T H O R*s Journey from 
 Avignon to Rome, 
 
 IN the Year 1700, being the Year of 
 Jubilee^ I was invited by the Jefnits to 
 accompany feventeen young Gentlemen to 
 Rome ^ who undertook that Journey rather 
 out of Curiofity than Devotion, to fee the 
 Pomp and Magnificence of the Ceremonies 
 that are then obferv'd in that City : And 
 the Jeftnts perfuaded me to go , hoping 
 that by the fight of thefe Ceremonies I 
 fnould be indjc'd to embrace their Reli- 
 gion. I was eafily prevail'd upon to com- 
 ply with their Defires, and fo we travelled 
 together to Rome, the other Gentlemen in 
 Pilgrims Ha*bir, and I in Japan Cloaths, 
 and arriv'd there a little before the Death 
 of the Pope, who being then fick, would 
 not admit of any to come and fee him 5 
 but we fav7 all the valuable Curiofities that 
 are kept in that famous City. And the 
 Jcfuits at Avignon having given me Let- 
 ters 
 
APPENDIX. 129 
 
 ters of Recommendation , I was nobly 
 entertain'd thereby the J(?/;</V/ of that City, 
 who were very civil and obliging : But 
 when they exhorted me to embrace the 
 Chriftian Faith, I excus'd my felf for not 
 complying with their delire , and told 
 them, That 1 intended to return again to 
 Avignon^ and to be baptiz'd there by the 
 fame Father who had brought me out of my 
 own Country. After we had ftay'd a- 
 bove a Month in Rome^ we return'd a- 
 gain to Avignon, where I was civilly re- 
 ceiv'd by the Jefuits 5 who, as I have 
 reafon to believe, had charg'd the young 
 Gentlemen my Fellow-Travellers to take 
 care of me , that I (hould not make an 
 efcape 5 for they watch'd me as narrowly 
 during the whole Journey, as Serjeants i fe 
 to do a Prifoner. Prefcntly after my Re- 
 turn, the Jefiits ask'd me, how I lik'd all 
 thefe Ceremonies 1 had feen at Rowc .<? 
 To whom I anfwer'd, That I was very 
 well pleas'd with them, and did greatly 
 admire them : But then withal I added, 
 Since you condemn our Pagan Religion, 
 becaufe our Religious Worfhip con/ifts 
 only in Externals, how can you allcdge 
 your external Ceremonies in Confirmation 
 of your Religion : To which they an- 
 fwered well enough, That they did not 
 
 con- 
 
I30 APPENDIX. 
 
 condemn our Ceremonies merely as exter-. 
 rial, but becaufe they were deftitute of 
 any internal Virtue : Whereas the Chri- 
 ftian Religion confifts much more in its 
 internal Power, than any external Shew ; 
 And therefore, fa id they, all our Cere- 
 monies are unprofitable, unlefs the Heart 
 be joyn'd with them ^ and we only make 
 ufe of them to excite Men to Devotion, 
 and to infpire them with greater Reve- 
 rence and Fervor in the WorQiip of God, 
 With this Anfwer I feem'd to be fo far fa- 
 tisfy'd, that I made no P^eply ^ tho' I 
 might have told them, that we us'd the 
 external Ceremonies of our Pagan Reli-^ 
 gion for the fame ends and purpofes as 
 they do theirs. This indeed was a great 
 fcandal to me, to fee the corrupt Lives of 
 all forts of people, both great and fraall, 
 at Ro^/e, where they appear'd fo publickly 
 to be guilty of Adultery and Sodomy, that 
 all Travellers might perceive them 5 which 
 made me faytomyfelf , Certainly if thefe 
 Men did heartily believe their Religion, 
 they would better obferve its Preceps, and 
 live according to it ^ but by their wicked 
 Praftices it appears, that they impofe fuch 
 things upon the common People, which 
 they t^emfelves do not believe to be true : 
 Be(id.eSi I h^d heard fo many Stories of 
 
 tbe 
 
APPENDIX, igi 
 
 the Miracles wrought by the Relicks of 
 St. Peter, and other Saints, and chiefly of 
 thofe which are pretended ro be done in 
 the Chapel of Loretto^ which I believe to 
 be falfe, that from thence I concluded their 
 Relations of the Miracles wrought by 
 Chrift, to be no lefs falfe : So that my 
 Journey to Rome was fo far from inducing 
 me to embrace the Chriftian Religion, that 
 it rather prejudiced me ftrongly againll: it. 
 
 FINIS. 
 
THE 
 
 CONTENTS 
 
 O F T H E 
 
 Several Chapters 
 
 OF THIS 
 
 DESCRIPTION 
 
 O F T H E 
 
 Ifle FORMOSA. 
 
 Chap. I. /^^ F the Situation, Magnitude., 
 V_^ and J^ivijion of the IJle^ 
 
 p. 145 
 
 Chap. II. Of the great Revolutions which 
 
 have happen d in the Ifle, 147 
 
 Chap. III. Of the Form of Government^ 
 and of the new Laws made by th Empe- 
 ror Meriaandanoo. 161 
 
 Chap. IV. 
 
The CONTENTS. 
 
 Chap. IV. Of the Religion of Formofa, 16 j 
 
 Of the Feftivals, ij-j 
 
 Chap. V. Oftk Fafiing'Days. iSo 
 
 Chap. VI. Of the Cere^mmes to he ohferved 
 
 on the Fejiivul D (vr. iBt 
 
 Chap. VII. Of the Eleaiou of the Priefts. 
 
 Chap. VIII. Of the Worfiip of the Sm, of 
 the Moon^ and of the I en Stars, 190 
 
 Chap. IX. Of the Pojlures of the Bodj in 
 adoring, 1^5 
 
 Chap. X. Of the Ceremonies that are ohfer- 
 ved at the Birth of Children, 197 
 
 Chap. XI. Of the Marriage or Groutacho. 
 
 200 
 
 Chap. XII. Of the Ceremonies towards the 
 Dead. 203 
 
 Chap. XIII. Of the Opinion concerning the 
 State of the SohIs after Death, 206 
 
 Chap. XIV. Of the Priejilj Garments, 210 
 
 Chap. XV. Of the Manners and Cujioms of 
 //;? Forraolans. 214 
 
 Chap. XVI. 
 
The CONTENTS. 
 
 tJhap. XVI. A Defcription of the Men ih 
 Formofa. 221 
 
 Chap. XVIL Of the Cloaths worn in For- 
 inofa by all Ranks of People, 224 
 
 Chap. XVIII. Of their Cities yillages^Hoiifes^ 
 Palaces, Cajiles, 235 
 
 Chap. XIX. Of the Commodities which they 
 have, andfome that they want. 243 
 
 Chap. XX. Of Weights and Meafures. 245 
 
 Chap. XXI. Of the fuperflitiotis Cujioms of 
 the common People, 247 
 
 Chap. XXII. Of the Difeafes in Formofa j 
 and their Cure. 252 
 
 Chap. XXllI. Of the Revenues of the King;, 
 
 Vice-Roy, of the General of the Army, of 
 
 * the Priejis , and of all others in high 
 
 Places of Power and Tru^i. 257 
 
 Chap. XXIV. Of all the Fruits of the Ground. 
 
 259 
 
 Chap. XXV. Of the Things they commonly 
 cat. 26^ 
 
 Chap. XXVI. Of the Animals which do no^ 
 breed here in England. 264 
 
 Chap, XXVIL 
 
The CONTENTS. 
 
 Chap. XXVII. Of the Language. 266 
 
 The Lord's Prayer, Apofllc's Creed, and the 
 Ten Commandments , tranjlated by the Au- 
 thor into Formofan. 271 
 
 Chap. XXVIII. Of the Shipping of the For- 
 mofans. 276 
 
 Chap. XXIX. Of the Money. 278 
 
 Chap. XXX. Of the Arms. 28 r 
 
 Chap. XXXI. Of the Uuftcal Inflruments. 
 
 284 
 
 Chap. XXXII. Of their way of edncailng 
 their Children. 286 
 
 Chap. XXXIII. Of the Liberal and Mecha- 
 nical Arts in Japan and Formofa. 289 
 
 Chap. XXXIV. Of the fpUndid Retimt^ 
 that attends the Vice-Roy of Formofa, 
 vphen he goes to wait upon the Emperor. 
 
 295 
 
 Chap. XXXV. Of theSnccefs of the Jcfnits 
 in propagating the Chriflian Faith in Ja- 
 pan, from the Tear 1549, ftf 1616. More 
 efpe daily of the Reafons of the terrible 
 Slaughter that was made of them in the 
 Tear 16163 and of the Law prohibiting 
 
 ChriJiianSf 
 
The CONTENTS. 
 
 Chriftjdns. ttncicr ^ain of Death^ to come 
 into Japan. 299 
 
 Chap. XXXVI. Of the coming of l he Datch 
 >V/;y? Japan, rviih their Sncccfs^ and the 
 Trices they playd. 5 1 1 
 
 Chap. XXXVIf. Of the new Devices of the 
 Jcf:/ts fir getting into Japan and For- 
 mofa. 518 
 
 The Appendix^ concerning the Author s Joi/r- 
 ney from Avignon to B.ome. 328 
 
 i I N T S. 
 
i 
 
:rj* :> 
 
 A^; 
 
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