CHAP. I.

A Strange Parenthesis to all Respects, but e­specially that of the bow. Yet so the Targum reads it, and so the Rabbines con­stantly expound. R [...]b. Salomons glosse is. And David said—from hence­forth seeing that the mighty in Israel are falne, it will be necessary that the men of Judah learne to exercise their armes, and to draw the bow. Levi Ben Gersom saith that inasmuch as David saw that the death of Saul was caused by his feare of the Bowmen, and that there was none in Israel skill'd in this kinde of Artillery, he gave order that the men of Iudah, (as being the principall men at Armes) should be taught the use of the Bow, &c. To the same purpose R. David, and others quoted in the Celi Ja­kar, fol. 264. a. et b. And yet R. Isay saith, that Saul and Ionathan taught the sonnes of Iudah the bow, because the sonnes [Page 2] of Iudah were mighty men, and fit to draw the Bow by the bles­sing of Iacob, Gen. 49. 8. Where it is prophecied that the hand of Iudah shall be in the necke of his Enemies, that is, (saith Chimhi as some of our wisemen expound) the Bow. Therefore they take the Booke of Iasher to be the first of Mo­ses called Genesis, in which the Acts of Abraham, Isaack, and Iacob, the Ieshirim, or upright men are recorded; but especi­ally they take the booke to be Beracoth Iacob, or the Blessings of Iacob. Thus the Jewes.

Though we have wisemen of our owne to follow them in the Interpretation of the Bow. Yet they will appeare to be as idle in this. as in their conceipt of the booke.

Is it a thing to be thought that the men of Iudah were now to learne the use of the Bow? 'Twas the common Tacticke practice.

The Hebraisme of Bow is like that of bread: It nameth for all other kinde of Ammunition. And where's the consequence here that because Saul and Ionathan (excellent Archers them­selves, for the Bow of Ionathan turned not backe) fell downe before the Arrowes of the Philistines, that therefore the men of Iudah should be taught the use of the Bow? But the Co­herence is worse. And David, &c.

The Author of the Booke bringeth David in beginning an epicedium upon the death of Saul and Ionathan, and immedi­ately breaketh him off with an impertinent command to the sonnes of Iudah, that they should learne to handle the bow. And where is it, or why is it that this should be written in the Booke of Iasher?

Therefore Mariana very understandingly stept aside out of the common Road of Interpretation, and considered with himselfe that the Bow here might be taken for the Title of the Song, which cannot be strange to them that will compare this with the granted superscriptions upon David's Psalmes, as Psal. 69. To the cheife Musitian upon Shashannim. Psal. 67. Upon Neginoth. Psal. 59. To the cheife Musitian Altashith, &c. So here to the cheife Musitian Kesheth, or the Bow. For so the Text is to be read. And he bade them, that is, the [Page 3] cheife Musitians Heman, Ethan, & Ieduthun to teach the igno­rant people how to sing this Lamentation of David upon the death of Saul and Ionathan. It was entitled Kesheth, or the Bow, because it was occasioned by the Philistin Archers, 1 Sam. 31. 3. But especially respecting to the Bow of Ionathan, which returned not backe from the bloud of the slaine, as the Song it selfe expresseth. And David could not but remember the Bow of Ionathan out of which that Arrow was shot beyond the Lad [...] 1 Sam. 20. 36. It was the time when that Covenant was made, and that affection expressed betwixt them which was greater then the love of women.

And 'tis said there too that David exceeded, v. 41. And there also Ionathan required that this kindnesse of the Lord should be shewed unto him longer then he lived. And thou shalt not onely whilst yet I live, &c. v, 14, 15.

The Lxx will beare out this Interpretation. The version there is, [...]. [that is] And David lamented this Lamentation upon Saul and Ionathan his Sonne, and caused it to be taught to the Sonnes of Iudah. Behold it is written in the Booke of the Just man:] So the vulgar. Planxit autem David Planctum hujus­modisuper Saul & super Ionathan filium ejus, & pr [...]cepit ut do­cerent Filios Iudah planctum sicut scriptum est in libro Iusto­rum. And here 'tis plainer yet that David commanded to teach the Sonnes of Iudah this Lamentation. 'Tis true the late Editions of this Translation have shifted in the word Arcum instead of Planctum. But in the ancient Manuscripts it is so as I have quoted it. And in the Elder printed copies 'tis Arcum, but in the Margin onely which afterwards crept into the Text, if I may call the Translation so.

Therefore also by these two great Authorities that which the Sonnes of Iudah were commanded to learne was not the use of the Bow. But the Bow, as 'tis originally set downe, that is, a Song of David so called, or this Song of Lamentation o­ver Saul and Ionathan. And this is that which was written in the Booke of Iasher. Why this Booke was so called, or who [Page 4] was the Author of it, I cannot tell you. That it was not the first of Moses (as the Rabbines would have it) is ridiculously plaine. Iosephus hath let us know thus much that it was a Re­cord in the Temple, and you must not thinke it hard if it be lost to us as yet, you shall heare more of this hereafter. It is quo­ted twice in Scripture, here and Iosh. 10. And if both places be considered, 'tis to be judg'd that nothing was recorded in this Booke but Memorialls of this kinde, and which is more to be noted, they were metricall too. The place in Ioshua put to this here maketh it cleare. There it is quoted out of the Booke of Iasher, that the Sun stood still in Gibeon, and the Moone in the valley of Ajalon. This Quotation is a plaine Canticle. Chim­hi commeth so neare to the matter as onely to make a doubt of it. But the thing is certaine, It is reckoned among the 10 Songs by the Mechilta an old Commentarie upon Exodus to the 15 Chapter. The 4 is that of Moses before his decease: and the 6 is that of Deborah and Barak, and this of Ioshua is the fifth. I would say more of this, had not the learned Masius prevent­ed me upon the place, Iosh. 10. 12. This is enough to shew that the Song of the Bow might, but the use of it could not be set downe in the Booke of Iasher. It is certaine that this command of David to the Children of Iudah, is not delivered in Mee­ter. Indeed matter of that kinde was no fit subject for a Song. And now 'tis come to Tyndalls turne againe, for the New must be corrected by his Old Translation. He rendred thus, And David sang this Song of Mourning over Saul and over Jonathas his Sonne, and bade to teach the Children of Israel the Staves thereof.

Here I may note one thing more and I mervaile at it too, that the vulgar Edition hath one verse over and above in the Canticle of the Bow. Considera Israel pro his qui mortui sunt, super excelsa tua vulnerati. It seemeth to pretend as if it would translate the first verse of the Song; but that's done and bet­ter too imemdiately in the next, Inclyti Israel super Montes tuos interfecti sunt. Quomodo ceciderunt fortes? I found it so in some of the written as well as the printed Copies. And yet I thinke Arias Montanus did better to leave it out, then some others [Page 5] since to keepe it in. It is plainely void and supernumerary, and an escape not fit to be accounted upon the Sagenesse of that translation.

CHAP. II
Why our Saviour said not Jehovah Jehovah, but Eli Eli, (as Saint Mathew) or Elôi Elôi (as Saint Marke) in that great case of Dereliction.

FOr the variety of Reading, the Criticisme need not be done over againe. According to the Syriack translation of the Psalmes, Saint Marke might as well set it downe Elói Elói, as Saint Mathew after Davids Hebrew Eli, Eli, 'tis all one. My God &c.

To the Respect of the Question we know already that the greatest enterveiwes 'twixt God and man passe especially upon the termes of these two Attributes Mercy and Iustice, where also it will be something too to observe how mercy rejoyceth against Judgement.

The Hebrewes note, Quando egreditur sententia ad Cle­mentiam &c. That in all proceedings of God with men con­cern'd in mercy and loving kindnesse, he chuseth to be called by his great Name Iehovah, as to Moses in the Clift of the Rock Iehova Iehova. The Lord mercifull and gracious, slow to anger. &c.

But as the same Doctors observe quando egreditur sententia adjustitiam &c: In any processe of justice and Judgement &c. he alwayes stileth himselfe Eloah or Elohim. So the matter will be to distinguish of the use and dignity of these two names as to this purpose.

Iehovah▪ Jehovah is his proper name of his owne Imposition and incommunicable to any Creature, of what Rank or Quality soever, a Name of such Immoderate Reverence amongst the oldest Jewes, that it was forbidden to be written right or pro­nounced at all in this world, but by the High Preist, and but in [Page 6] one place the sanctum sanctorum, and but at one time of the yeare, in the day of expiation.

And (which is more to the purpose) onely in one case, which was that of Benediction, when the Blessing and Good­nesse of God by the holy intervention of the Preist was to be derived downe upon the People.

At any other time or in what place soever for any man of Israel to presume to utter this Name was more then death by the Law, as by a Report of theirs in the Talmud in the case of Teradion's sonne.

And as it would seeme to be by the Jewes, our Saviour might not himselfe make use of this Name in kinde; for after their malicious rate of Tradition, they hold that he did all his mi­racles by the Paraphrasticall Tetragrammaton, or Shem-ham­phorash (as they call this Name at length and in other words) and this way of Enunciation they say was cut into his feet, and produced as occasion served, as to cast out Devills (by a knowne Recesse of the blacke Art) through him that is the Prince. And to exalt and make up the Legend they can afford his mother (the blessed Virgin to us and very well spoken of in the Alcoran it selfe) no better Language then that she was a cunning woman, and brought this kinde of Legerdemaine out of Egypt.

Elohim: Elohim (saith a great Master in the Language) Nomen divi­num a Iudicio, quasi Deus Iudex, though I thinke he translated this sense rather from the use then the power and Originall of the word, which retained (as many other) in the Arabicke, though not in the Hebrew; reacheth not to this meaning di­rectly (and yet not unfitly) for there it signifieth first for pow­er and force, and nothing could more properly make up the Judge of all the world in words then such as were derived from a sense of Omnipotencie. And to this the Scripture bear­eth witnesse and Correspondency enough.

Now this Name of Elohim is not proper to God, but com­mon to him with the Creature. The Angels are called so, Psal. 86. 8. Men are called so, (the Judges especially) Exod. 21. 6. 1 Sam. 2. 25. Nay and the false Gods too. Ioshua 23. 16. The [Page 7] summe is, that the Name Iehova was of higher Import and esti­mation, then that of Elohim. Also that in Addresses of mercy and loving kindnesse God was pleased to be called rather by the former, but in those of Execution and Sentence by the Later.

Therefore our Saviour (in the ease he was) cryed not Ieho­va Iehova: (much lesse Father, as at other times) bu t Eli Eli, or Elói Elói. My God, My God. as naming the Judge of all the world, and doing the extreamest right upon his owne sonne treading the Winepresse alone under the Person of all Mankinde.

CHAP. III.
[...] or [...]
The upper Roomes. And he shall shew you a large Upper Roome &c. Mark 14. 15. And when they were come in, they went up into an Upper Roome &c. Act. 1. 13. Whom when they had washed they layed her in an Upper Chamber. Act. 9. 37. Then Peter a­rose and went with them, when he was come, they brought him into the Upper Chamber v. 39. And there were many lights in the Upper Chamber, where they were gathered together &c. Act. 20. 8. And there sate in a window a young man named Eutychus &c. v. 9.

THe Latine turneth it Coenaculum, for that the Fashion was to sup or dine in these Ʋpper Roomes. But that is the Ro­man Mark. 14, 15.fashion (and not that neither.) The Jewes eate no Supper here but that of the passeover, (as the Christians afterwards that of the Lord in the same place.) It was their Beth Tephil­lah, or private House of Oratory in the upper-most part of their Dwelling Houses.

The Disciples therefore being returned to Jerusalem from the Mount Olivet [...], went up into an Ʋp­per Roome where they continued all with one accord in prayer and Supplication. Act. 1. 13. 14.

[Page 8] Sch ol [...]ast. Syri­ack Ms. in Act Apostolor. in Arch. Biblioth. Bodleianae. L [...]dori [...]. de Dieu. Animad. in Act. c. 1. 13. Geogr ath. Nu b [...]ens Clim. 3. Par. 5. p. 113. A Syriack Scholiast upon the place, saith. That it was the same (upper Roome) in which they had eaten the Passeover.

It was so truely an House of Prayer, that by some it is taken for an upper Roome in the Temple it selfe. for [...]o it may seeme by the former Treatise. (Ch. 24▪ 53. [...] &c. And they were continually in the Temple.

And an Arabicke Geographer findeth this upper Roome in the Temple of Sion, where yet (saith he) the Table remaineth, up­on which our Lord did eate with his Disciples, and that it useth to be solemnely visited upon the Thursday, meaning (as I thinke) that before Easter.

I added this to De Dieu's note because it seemeth to beare up towards his meaning, but it is not to be expected that it should prove so in the Recesse.

I can tell that the Second, as the Former Temple (1 Chron: 28. 11.) had it's [...], or Ʋpper Roomes, and those too of re­ligious use, but not of this kinde. Judge of the rest, by one of the likest, and yet nothing at all to this purpose.

The Code Middoth maketh mention of an [...] or upper Roome in the second Temple, the Westerne wall whereof was Talmud in Mid doth. c. 4. fol. [...]7. a.let in with holes into the sanctum sanctorum &c. But it follow­eth in the Mishna, that the use of these was (when occasion of reparation should require (as the Glosse there) to let downe the workmen by ropes in Chests into the Sanctum Sanctorum &c. [...] that they might not feed their eyes ('tis the expression of the Text) with the sight of that Presence there.

To speake it after ou [...] owne rate. Such profane and com­mon men might not enter by the doores, nor be suffered to see any more of that holy place then they were to mend.

As I will not deny, so neither will I charge any Superstition upon this practice, but when I compare their extreames with ours, I can be sorry to thinke that instead of Holinesse upon Aarons Brestplate, we are now about to write filthinesse to the Lord.

But as to the matter of the Ʋpper Roome, when it shall come to be considered what an [...] of the kinde we speake to, [Page 9] is to be, it will be besides expectation that any such should be found in the Temple.

Therefore notwithstanding the learned likelihood of De Dieu's conjecture, it must passe, that this upper Roome into which the Apostles went up (Act. 1. 13.) was appertaining to some private house; though whether that of Saint John the Evangelist, as Euodius delivered, or that of Mary the mother of Iohn Marke (as others have collected) cannot be certaine. The Disciples indeed were [...], continually (that is dayly) in the Temple. Act. 2. 46. Not all the day, but at the houre of Prayer, [...]. Act. 3. 1. At other times, and especially for the Breaking of that Bread, that is the Eu­charist (as the Syriack) or distribution of the Body of Christ (as the Arabicke) they met together, [...], in these up­per Roomes, Act. 20. 7. which could not possibly be in the Temple, for it was not at Jerusalem. They continued dayly with one accord in the Temple (but) Breaking Bread [...] from house to house, or as the margine there is▪ at home. Act. 2. 46.

And now to reflect upon the word, that meaning which is intended, this is to be remembred.

That the Jewes were bound to worship in the Temple, to­wards the Arke; without the Temple, towards that, or at least towards the place whereabouts that was, at what distance soever.

Cas. Effend. Com▪ ad Alco­ran. Arab: Ms. in Archiv. Lau­dints Bib. Bod. It is noted by Casus Effendus in his Commentaries upon the Alcoran to Sura tol bacara which is the second Chapter, where he saith that the Nazarites (as he calleth us Christians) worship toward the East, the Jewes towards their Country▪

The Canons for this out of the 2 Chron. 6. are set downe by the Talmudists in Beracoth Cap. 4. fol. 30. a. Maimon in Halaca Tephilla Cap. 5. fol. 42. a. Orach chajim Num. 94. Shulchan Aruch Num. Eod. fol. 40.

And the rule is of a strict requirie, for the Mishna saith, that in case a man at the houre of prayer should be riding abroad upon his Asse, he must alight, if that may be, or if not, yet he must turne his face toward the Sanctuary, In like manner he that is [Page 10] carried in a Chari [...]t, or in a Ship at Sea. And if he cannot turne his Face, he must turne his heart toward the Sanctuary. Talm in Berac. Cap. 4. fol. 28. b. Maim. in Halac. Tephill. C. 5. Num. 3.

And therefore the Reader is to be advised of that passage in a learned Author, where he telleth that though it be more then Sckiekard de Jure Reg: Hebrhe know whether the Jewes bury their dead (as we Christians) towards the East, yet he is sure they pray that way. 'Tis true they doe so, but no otherwise then of those in these parts which lye West of the holy Land. And so their owne Rabbin is to be un­derstood, Leon Modena Histor. de gli Riti Hebraics di quests tempi Part: 1: C: 10: Num: 3 [...]where he saith, Dalla parte di Oriente [...]posto un Arca &c. that the Iewes set their Arke in the Easterne part of their Synagogues.

He treateth of the moderne uses of the Hebrewes, according to which they are to have a little Chest imitating as much as it may the fashion of the old Arke, in which they put the bookes of the Law, and doe their devotions towards it. This Arke they therefore allwayes set in that part of their Synagogues which pointeth towards Jerusalem, so that those in Italy, as any where else in these Westerne parts, were to place it to­wards the East.

Johan. Baptist: Bellus de Tem­ple Augurali: C 9: pag: 164: And for him that said that the Iewes within Solomons Tem­ple, worshipped towards the West; but without it, towards the East. I remember such a Proverbe in the Arabicke Centu­ries, That the errours of wise men are so too; but if I grant him that this was learnedly, I must tell him too that it was (indu­striously indeed enough and) sufficiently mistaken. Solomon's Temple I know was set towards the West, and I know for what reason too, and that the Worshipers within the Temple turned that way, not towards the West, but towards the Arke which was placed at the West end of the Sanctuary. Without the Temple they worshiped towards the Temple it selfe, and according to their distance of abode, towards the holy City, or however towards the Holy Land, meaning still the Place where the Arke was, And to this rule whatsoever, whereso­ever, they say as concerning this matter, is to be exacted.

Now the better to accommodate this rite of Devotion, their [Page 11] private Oratories were appointed in the uppermost Contigna­tion of their Houses, called therefore by them [...] Alijoth from Alah to goe up▪ which the Greeke well rendred (and from them the Authors of the New Testament) [...], upper Roomes, so the Syriack and Arabicke have rendred or rather ex­pressed, for they doe it for the most part by the same word▪ And so the Originall ought to have beene turned Dan. 6. 10. Jeremie. 22. 13, & 14. and elsewhere. I say not simply Cham­bers, as we doe it, but upper Chambers.

Here (as hereafter) I forbid any quarrell against the grave and learned Interpreters of That booke.

The worke was usque ad invidiam aliarum gentium elabora­ta versio, as one said that understood it. Yet to shew us how Drusiusunprofitable we men are when we have done all, the Iewes say that God himselfe when he made this World, purposely left one part unfinished. 'Tis old Eleazar's Tradition in the Zohar [...] he left a hole in the North.

Eustath: in Ili­ad▪ [...] Now then for the Notation of the word, [...] saith Eu­stathius is from the Lacedemonian [...], for so they call [...], the uppermosts of their Houses, [...] (saith Moschopulus) [...], Moschopul: [...] p: 138:is a Roome built upon another Roome &c. And he interpreteth [...] by [...], as Hesychius doth [...] by [...], and [...] by [...], as the upper Room is called. Mark. 14. 15. Luk. 22. 12. So that the Greek account of this word is the very same which the Hebrew Grammarians give of their Alijoth, they are so called saith Kimki [...] because they are to be gone up to by ascents, as being in the uppermost parts of the House.

And the [...] in the Gospells is the very same with the [...] in the Act. chap. 1. The very same upper Roome (if the Scholiast I first mentioned hath observed rightly.) However, the severall words signifie the same thing, and so the Arabicke and the Syriacke have translated them, and in both places, by the very Hebrew word it selfe, Alijah.

Now you shall see how all this holds.

Dan: 6: 10: Daniel the Prophet, after the signing of the writing went in­to [Page 12] his house, and his Windowes being open in his Chamber (his upper Chamber it should be) towards Ierusalem, he kneeled up­on his knees three times a day, and prayed, and gave thankes to his God, &c.

The Greeke is, [...].

Vpon this practice of Daniel in Babylon, the Talmudists ground that Canon in Beracoth, That no man pray but in such Talm. in Berac. c. 5▪ fol. 31. a. & 34. b.a Roome, She jesh be Challonoth, which hath Windowes or Holes in the Wall, opening towards the Holy City.

And Benjamin Bar Jona saith, That the Jewes of his Time in Babylon went to Prayers [...] not onely in their Synagogues, but in this very upper Room of Daniel. It was Ju [...]hasan. fol▪ [...]3 1. Tsemach David. fol. 55.an old stone▪ house, (he saith) and that it was built by the Pro­phet himselfe, &c. Bar Jona died in the yeare 933 of theirs, that is, 1173 of our Computation.

It shall be plainer yet by this Tradition in Tobit.

Sarah the daughter of Raguel, in distresse at Echbatane, is said to have gone up [...], into her Fathers upper Roome (so some Hebrew Copies of that Booke) and that there Tobiae versio A­rab. Ms. in Arch. Bodleian. she prayed, &c. I meete with an Arabicke Translation which rendreth [...] &c. that she went into the Bed-chamber of her house, and did not eate, &c. The Authour understood not the Place.

But the Originall Hebrew (so the Jewes Edition at Constan­tinople, reprinted afterwards, and translated by Paulus Fagius, is taken to be) readeth thus, That she went up into her upper Roome, and turning her selfe [...] towards the window, she prayed and said, &c. which the Greeke very well rendred (as that in Daniel) [...], towards the window or hole in the wall, which opened towards Jerusalem. And though the Greeke expresseth not that She went up, yet it plainely saith, that she came downe [...], out of her Fathers Ʋpper Roome, saith the Hebrew of Muuster's Edition, The Greeke is [...], out of her owne, The Originall He­brew is, out of the upper Roome in which she had prayed.

Note here, that in stead of the Greeke [...], the He­brew of Munsters Edition is that she prayed [...] Be­fore [Page 13] the Lord, that is, towards His Sanctuary at Jerusalem, where the Shecina sate. And therefore these or this Hole in the wall, (it was commonly but one) is called in Ieremie the Prophet, Gods window, Chap. 22. 14. Woe unto him that saith, I will build me a wide House and large Chambers (it should be Ʋpper Chambers, and so v. 13.) and cutteth him out Windowes (it should be My Window, as the Margin confesseth) and it is sieled with Cedar, and painted with Vermilion. The meaning is, that if a man ('twas spoken of a King) shall raise himselfe up a vast and stately Pile of Building, and proportionably e­rect an Ʋpper Roome to my honour and Service, and cut me out a Window opening towards the place of my Sanctuary, and siele it with Cedar, and paint it with Vermilion, yet if this be done by oppression and unrighteousnesse, Woe to the man and his mag­nificence.

Here we may give to, and take light from Petronius.

He calleth this Window, or these Holes in the Wall, Summas Coeli auriculas, The uttermost eares of Heaven, as the Learned Va [...]ar. L [...]ction. Lib. 2. C. 1.Petit hath almost observed before me.

Petronius meaneth it especially of their Proseuchae (Houses of prayer without the Townes) the respective walls whereof were bound to open towards Ierusalem, with such Holes as these. But the matter commeth to the same.

But wholly to assure the meaning of the word [...], and moreover to make good this use of these Ʋpper Roomes in Saint Lukes owne time, Receive this Tradition of the Elders out of the Code Beracoth. [...] The Elders deli­ver Talmud in E [...] Omedin▪ Berac. c. 5. fol. 34. b▪that the Sonne of Gamaliel (that Gamaliel at whose feete Saint Paul was brought up) was sicke, and he sent Two of his Disciples to R. Hanina Ben Dosa to pray to God for him, so soone as he saw them, [...]) he went up [Page 14] into his Alijah, or upper Roome, and there prayed to God for mercy upon the Sicke man. When he came downe againe, he said unto the Disciples, Goe your way, for the Feaver hath left him, &c.

It is a further argument of the Separation and Sanctitie of these Ʋpper Roomes, that the walls of these were counted fit­test to be hung and written upon with the Tables and Figures of the Moones Phases [...] &c. The same Rabban Mishna Talm. in Ros▪ Hassan. fol. 24▪ a. Gemera Tal▪ in Avoda Zara▪ fol. 48. a.Gamaliel had Pictures or Similitudes of the Sun and Moone in Tables, and upon the walls of his Alijah or Ʋpper Roome, which he shewed to the Country People, and asked them whether it ap­peared thus or thus. For example two men said they saw the Moone, &c.

From the Moone (saith the Sonne of Sirach) is the signe of Feasts.

Leon. Modena. De Gli▪ Riti. Hebraics de que­flo temp [...]. Part. 3. c. 2▪ Num. 2. The Civill also, but especially the religious part of the Iew­ish Calendar, was concerned in these Appearances of the New Moone, the Reports whereof were made by the Country Peo­ple. And of these the Sanhedrin was to Judge, especially the Prince of that Court, as Gamaliel then was. He shewed the Country men the severall appearances of the New Moone which were painted upon the Walls of his Ʋpper Roome, and asked them whether it looked so, or so. The answer to this he examined by his Tables which shewed him the Place and aspect of the Moone to the Sunne at that time, and according as these agreed it was judged for the Ne [...]menia in the Beth Iaazak▪ or great Court (so called) in Ierusalem, Rosh. hashan. fol. 23. b.

Therefore as to confesse the religion and solemnitie of this purpose, these Tables were disposed of in the most holy Place, or [...] of the Rabbans House.

It will serve my turne in something which is to be said here­after, Tab. Astron. Marocchenses, et Tab. Cas Cy­riaci Arabice. MS. in Arch. Laud▪ Bibl. Bod.if it be added here that the Mahumetans goe by the like manner of Lunarie Calculation. Albategni saith, that the ob­servation of the Moone's Phasis is principall to their Tarick or Calender; the Rules and reasons whereof are set downe by Alphraganus, The Marocco Tables, and those of Alkas.

[Page 15] It is observed allready by the Learned Scaliger, that this is the reason why these Worshippers cause the Crescent or Figure of the New Moone to be set up upon the Spires of their Mose­ques, or Mesgids, as we the Cocke upon ours, Scalig. de E­mend. Temp. They set it upon their Ships too instead of the Heathens Castor and Pollux: Indeed it is the generall Cog­nisance of the Grand Seigniorie, and it is common to the Persi­an with the Turke.

But (to come to the [...] againe) Note one thing more yet: The Hebrew Sages call their Wisemen [...] Filios Coenaculi, or Sonnes of the Ʋpper Roome, as in an Old Say of theirs in Succah. R. Ieremie said from the tradition of R. Simeon Talmud in Suc­ca fol. 45. b.Ben Iochai [...] I beheld the Sonnes of the Ʋpper Roome, and lo they were few.

The Glosse there is [...] that the Sons of the Ʋpper Room are the Company of those which presens themselves before the Shecina or speciall Presence of God in the Sanctuary. Which will amount to this, that the Company of those which looke out of Gods Window in their Ʋpper Roomes, towards Ierusalem, are but few.

More Nevoch. Part. 1. c. 34 fol. 22. b. of A­ben Tybbo [...]s Heb. Translat. The Learned Maimon in his More maketh the Proverbe to meane for the rarenesse and Scarcity of Wise men. Hinc dicitur expresse (saith he) non multi Sapientes sunt, & huc pertinet il­lud Rabbinorum nostrorum. Vidi filios Coenaculi & erant pauci, nam plurima sunt quae nos á perfectione arcent & deti­nent, &c.

It is easily reconciled to the Glosse. There is no such di­stance betwixt true Prudence and Prayers. Indeed the Begin­ning of this Wisedome must of necessity be, That feare of the Lord.

ff. De his qui eff [...]d. veldejec. L. Praet. ait. Si fil. fam. De offic. Praefect. Vigil. L. Nam▪ Salut. Vt cu­ram. And so it is proved enough that the Ʋpper Roomes in Scri­pture cannot be taken any longer in the Roman sense, as by Vl­pian in the Law, where the Inquili [...]i or Inmates are charged, That no fire come to passe by their negligence, pr [...]terea ut a­quam un [...]squisque in Coenaculo habeat, and moreover that they be all provided of Water in their Vpper Roomes. thus indeed it was vilissima part aedium—Et r [...]rus ve [...]it in Coenacu­la [Page 16] miles, but not apostolis ut peregrinis ac fortunae tenuis tributa. let out to the Apostles, as Strangers, and men of low condition, Heins. in Act.&c. as the Learned must observe no more.

It may be noted out of Varro and Vitruvius, that the An­cient Roman Houses were of one onely contignation at the first, sed in ea majestate urbis & Civium infinita frequentia, saith Vitruvius, but when the City grew to that height, by the Architectur. l. 2. c. 8. infinite increase and confluence of People, they were forced to raise up higher Stories, altitudines extructas crebris contigna­tionibus coassatas (so it should be read, not coaxatas, as Phi­lander hath let it passe) & coenaculorum summas utilitates, &c. And since the Citisens began to goe up staires, they thought it more agreeable to their State and glory (it holdeth still) to have the dining Roome above, then below in the Area plana, as Vitruvius calleth it. Now Varro noteth moreover, that since this fashion of dining above came in, omnia superiora domus, all the upper Roomes whatsoever were called Caenacula, though this was the first, and proper name onely of the second Storie where they used to dine. Which justifyeth that Translation of the Vulgar, Act. 20. 9. where for the Greeke [...], the Latine is, deci [...]it é tertio Coenaculo. So that the Lowest Roome also might be called Coenaculum. But the word Coena­culum in the most usuall and latest Roman sense is still meant of the Garret or Cocke-loft as we call it, which was indeed the most contemptible part of the house, and of no better use then to be hired out to very ordinary and common people. To say the truth, they were but ordinary men that let them out, for the Conductor in the Law is said Coenaculariam exercere. But to the purpose, Coenaculum in this sense is no where in Scripture (scarcely any where else) called [...]. It is so called indeed in the Ius Orientale (and 'twill trouble you to find it elsewhere) for in the Glosses to the Basilica, [...] is said to be, [...] ▪ a house built up upon a hired ground.

So that (which is the summe) the word Coenaculum in the last sense hath no reflexe upon dining or supping, neither can it at any hand render the word [...] in Scripture. These [Page 17] Roman Cock-lofts were no fit receipts for a hundredand twen­ty people. Act. [...]. 15.

If these things agree not with the Annotations in the New Modell (they call it so themselves) it will not be my fault, and in my imputation I would not have it too much to be account­ed theirs. To the [...] in Saint Mark. 14. 15. (which I told you before is the same with the [...] in the Acts) They say,

The Greeke word signifieth that part of the House which is highest from the ground (so farre they are right) to what use so­ever it be put, but because they used to sup in that part of the house, they called it a supping Chamber.

But because they did not use to sup in that part of the House, therefore that must not be the reason.

To Saint Luke 22. 12. a large upper Roome] their Note is. which they were wont there to have, as for entertaining of Stran­gers, so especially for the Passeover.

The [Especially] was well put in.

I do not wonder at the mistake how great soever, for unlesse the right sence of [...] had fallen into their wayes it could not be expected, that they should have done much better then they did. Onely it soundeth not alltogether so well, that the s [...]me placeshould be so prophanely put to it as to serve the turne in both capacities.

There is some difference betwixt entertaining of passengers, and Receiving the Communion.

But (to goe no further aside) the upper Roomes in Scrip­ture were such as I have said, places in that part of the house which was highest from the ground, set a part by the Iewes for their private Oraisons and Devotions to be addressed to­wards Solomon's Temple, or the place of that, which for the Consecration and convenience of Recesse, the Apostles made use of in the Christian way.

Contrary to this as it may seeme to be, Peter is said, to have gone up not [...], but [...] upon the house top to pray. Act. 10. 9. Here if I would take it, as Saint Hierome doth. Dan. 6. 10. and Erasmus Mark. 14. 15. I need [Page 18] not to doubt any further, for [...] and [...] are all one to them. And so the learned Master Meade tooke it to be, and saith that the signification is ex usu Hellenistarum.

I do not thinke it will be found so. I am sure that in Scrip­ture [...] is expressely distinguish't from [...] 2 Sam. 11. 3. and from [...] Mat. 24. 17. And from [...] 2 King. 23. 12. Where it is said [...]. That Josia brake downe the Altars which were on the top of the upper Chamber of Abaz.

But Peter is said to go up [...]. It will not be proper to say that, he went up upon the upper Roome, It should have beene [...] or [...]. But Peter went up upon the house Top. The Saxon is [...]aene [...] the Roofe of the House. So the Syriacke, the Arabicke is the plaine Roofe as the Tops of their houses were made. Peter was now at Joppa▪ where he lodged in the house of one Simon a Tanner, the state of which place it seemes would not hold out for an upper Roome of the reli­gious kinde. For want of this he made use of the house Top. If there had beene an [...] there, he had gone up into that, as Saint Paul did at Troas Act. 20. 8. and Saint Peter also at the same City of Joppa but in a house of greater note in the case of Tabitha. Act 9. 37, 39. for of both these [...] I meane to make good, that they were of the same kinde which is here noted upon. And for that at Troas, it is plaine, for there were many Lights in the upper Roome, the Disciples were there gathered together, and there Paul preached. It is more to be noted, that the young man sate [...], in God's window, and fell downe from thence (as Ahaziah once 2 King. 1. 2.) It had beene God's before, but was now out of Jewish Reverence and observation.

And for that of Joppa I take this course.

Tabitha was sicke and dyed, and when she was washed they layed her in an upper Chamber.

The Mahumetans to this day, when they have washed their Dead they dispose of them in such a place, where they may be layed out so as that the Face and Feet may most directly be turned towards Alkibla, or the Temple of Meccha, as their [Page 19] Sharach Almenhag▪ and Hali Ben Moses in the Rythmicall Ritu les lib▪ Arab: MSS. in Arch Laudin. Bib. Bod.Rituall.

He that knoweth but as much as any man might do, of their manners, cannot deny me but that the outside, and Caeremoni­all part of their profession, was altogether transcribed out of the Jewish Platforme.

The shortest way to tell you this (besides the Lunary cal­culation spoken of before) is in the matter of their Kibla.

This word signifieth to them (as the same word in the He­brew doth) [...], any thing that is before or over a­gainst, from thence they call the place towards which they worship Alkibla▪ The Kibla.

El Sahan Hist: Arab. MS. in Arch. Laudin. They first of all (saith Ibn▪ el Sahan) worshiped towards the Temple of Jerusalem, afterwards, (as now) towards the Tem­ple of Meccha &c. And this the fame Author calleth, The changing of the Kibla.

Now this very thing is a case of the Kibla or terme of adora­tion, which is fully concern'd, not onely in the whole frame of outward worship, but also in the situation of Temples and Position of the Dead. But for this I remit you to another Tract which wanteth not much of my last hand.

Seeing therefore that the Iewes and they had once the very same Kibla, and now have the same by imitation, that which is pretended to, is of easie consequence▪

I inferre upon this, that it was an old Iewish funerall rite to carry up their dead bodies (after they were washed) into such a place where they might best compose them in the religious posture, with their Face and Feete toward Jerusalem.

Therefore the upper Roome into which Tabitha was carri­ed up, was the [...] of the House. It is not to be mistaken as if she had beene carried up thither to this end that she might be placed toward Jerusalem. The Rites of her Funerall were now to be Christian. It was to lay her out so that her Face and Feete might be turned towards the East, which might be in that upper Roome, for Jerusalem was East from Joppa.

I was forced for the present to make use of this way o [...] proofe▪ because I could not be fully enough satisfied asconcern­ing [Page 20] the Iewish Rite in the position of their dead. Schickard confesseth he knew not so much though he liv'd amongst them. And their owne Rabbin saith no more then that they lay out Les mod de gli Rit. Heb. Part. 5. c. 1.a dead Corps, co piedi verso la portae dalla camera, e una can­dela de capo di cera posta in una pignatta di cenere, with the feet turned towards the Chamber doore, and a waxe Candle at the head put into a pot of ashes.

But whatsoever the moderne practice is, the ancient must be to bury towards Jerusalem. Though I have no authority for it other then this Mahumetan imitation, yet it must be true upon course from the Kibla, for all professions buried towards the place they worshiped, as in the Tract I referred you to, I shall be able to let you know.

In the 18 of the Act. v. 22. It is said that When Paul had landed at Caesarea, and gone up and soluted the Church, he went downe to Antioch.

The learned Master Meade collecteth here from the word [...] that the Apostle went up into an upper Roome, the ra­ther because (as de Dïeu hath noted already) the Aethiopicke rendreth it, Et descendit Casaream▪ & ascendit in domum Christianorum, & salutavit [...]os, & abiit Antiochians. That Paul came downe to Caesarea, and went up into an house of the Christians, & saluted them▪ & departed from thence to Antioch.

This Collection I confesse to have very much of the felicity of that mans usuall judgement in the Scriptures. But the con­text requireth us to another sence. Paul had now newly been at Ephesus, where he had beene much importuned to make a longer stay in that place, but he bad them farewell saying▪ that Geograph. Nu­biens: Clim: 2. part. 5. Sed Rex libera­litate ac sump tibus devictà naturà, &c. Joseph De Bell. Jud: Lib: 1. C. 6▪ he must by all meanes keepe the next feast at Jerusalem, but that he would returne againe unto them, if God permitted▪ So he sayled from Ephesus and came downe to Caesarea. It was the Caesarea Stratonis, and his safest passage to Jerusalem. The course by Joppa had beene a shorter cut. And this Jafo or Ioppe is called by an Arabicke Geographer. The Haven of Ierusa­lem, but a very dangerous one; which was the reason which most of all moved Herod to repaire the old Haven at Caesarea, though at a vast expence, and with as much violence as Art could force upon nature.

[Page 21] Paul therefore having landed at Caesarea, went up, so the Arabicke and the Syriacke explaine the Greeke, that is, he went up to Hierusalem, as the word [...] in the Greeke suggesteth of it selfe; for to say no more in such a case then that he went up▪ is to say, that he went up to Hierusalem. So some Syriacke Translations read it: otherwise I understand not what Tremeli­us could meane by his putting in the word with this note up­on it, quaedam exemplaria non habent nomen Vrishelem. It is to say no lesse then that some Copies have it.

I doe not finde it in the printed [...] nor in some manuscript Copies of good note, If it were not at all to be found, it is necessary to the sence of the place, and therefore ought to be supplied, or at least understood. For it cannot be suspected, but that the Apostle did goe up to Jerusalem at this time, for he told the Ephesi­ans that by all meanes he must, and no man can devise how it could be otherwise done then from Caesarea, for to depart from Caesarea to goe to Antioch had beene all one as to goe backe to Ephesus, and so to goe by the same place to Jerusalem, unto which he promised in his returne from Ierusalem to come againe if God would.

There are yet some places of Scripture which fall within the present consideration. As the 1 King. 10. 4. [...] Chron. 9. 4. where we translate it in both places the ascent of Solomon, though in the latter expressely it should be his upper Roome. It is noted there (as those in Jeremie) for the most admirable peice of Workemanship in all the Kings House, and reckoned therefore among those rarities which so amazedly tooke with the Queene of Sheba, though notable not onely for its owne structure, but also for that famous Ascent by which he went up out of this House of Prayer into that of the Lord.

So Psal. 104. 3. God is said to lay the beames of his Cham­bers (it should be his upper Chambers) in the Waters. The Saxon translated it rightly [...]ae uplaecen

Iudg. 3. [...]0. Eglon the King of Moab was sitting in his summer Parlour, or Parlour of cooling, as the margin there. And yet the Hebrew word is Baalijah, in the upper Room, in Coeuacul [...] re­frigerii, as others truely.

[Page 22] 2 Sam. 18. 33. The King was much moved (at the death of Absalen) and went up to the Chamber (the upper Chamber it should be of the Gate] and wept &c.

It is said also that a great woman of Shunem, made a Cham­ber ('tis an upper Chamber there) for Elisha the man of God, furnished with a Bed, a Table, a Stoole, and a Candlesticke. &c. 2 King. 4. 8.

And the Widow woman of Sarepta provided that other man of God such a Chamber (an upper Chamber that should be too) where he layed the Child upon his Bed, and cryed to the Lord and said, O Lord my God &c.

It is said moreover, that the King Hezekiah, lying sicke up­on his Bed turned towards the wall, and prayed &c.

To these Readings, it may be noted thus. That the word Alijah, doth not alwayes signifie in the principall and religious sence, but when it doth so, it is allwayes set downe absolutely. Otherwise if it be meant for an ordinary upper Roome, it is most usually expressed with a note of distinction, as the Coena­culum portae, or upper Roome of the Gate 2. Sam. 18. 33. The Coenaculum refrigerii, or cooling upper Roome, Judg. 30. 10. the Coenaculum parietis, or upper Roome of the Wall. 2 King. 4. 8.

And it may be perceived moreover, that besides the common [...] of the house, the Bedchambers also, especially those of the Prophets, were bound to be (as much as they might) of the same kinde with these upper Roomes, and opening towards Jerusalem. The case of a sicke man (besides others) layed a necessity of Devotions here too, and therefore, these also were to have their prospect toward the holy City, or if that could not (it could not allwayes) be, then respect was to be had of that Wall of the Roome which pointed towards the Temple. Therefore the King Hezekiah turned himselfe towards the Wall, Don Isaac A­braban▪ in Isai: 38. 2. and prayed. Ionathans Targum rendreth it towards the Wall of the Sanctuary, meaning (saith Abrabaniel) the Westerne Wall where the Arke stood. All this is true, but the immediate sence is that the King turned towards that wall of the Roome which pointed towards the Arke which stood under the Westerne W [...]ll of the Sanctuary.

[Page 23] 'Tis possible this Wall might be written upon with some ti­tle of Reverence and Remembrance; for the Iewes to this very day inscribe their walls, with East, West, North, or South, according as the holy Land lyeth from the Country where they are, onely to put them in minde of that Coast, towards which they are to worship. So the Iewes in the West▪ as Italy Germany, &c. write [...] Mizrach upon their Walls, that is Oriens, because Jerusalem lyeth East from them, as the learned Schickard hath observed, and their Menasse Ben Israel answer­ed me by Letters.

Whether or no this kinde of upper Roome for this reason might not be called Coenaculum [...] Kir, or Parietis. The wall upper Roome. I would not so presently resolve, though I know it pretendeth much better then the received mean­ing.

Once more, Herodotus telleth that when Sennacherib the King of Assyria came out against Aegypt, Sethon, who had formerly beene a Preist in Vulcan's Temple) but was now made King) being reduced to a very hard condition, by the revolting of his men, retired himselfe in Coenaculum (so the Translatour) into an upper Roome, and there lamented his case before the Gods. The successe was, that the Assyrian forces were sud­denly and totally disappointed by an Army of Mice, to the me­mory whereof, the Statue of Sennacherib was set up in Vulcan's Temple holding in his hand a Mouse, and saying these words [...]. He that looketh upon me let him learne to be religious, This put me upon the consideration, whether there might not be some such use of the Hebrew [...] in the Aegyptian way. But I did not finde that any mat­ter could be made of this, more then a mistake in the Translati­on. The Greeke is that the Preist went up [...]. The Scholiasts of Homer and Hesiod▪ as Phavorinus also &c, say this word signified at the first [...] a stately pile of building, or a great mans house, but was afterwards taken for any ordinary one. Indeed the latitude of the word is so great that it hath beene sunke downe from a Palace, to a Stable, for so also it signifieth, somewhere.

[Page 24] But Iulius Pollux reckoneth this word among the Loca Sacra, and therefore it should not have beene translated there. Magalia. [...] is quoted by Suidas for a Place Holy enough. It must needs be taken there, for the [...] or Sanctuary it selfe, for it is taken for such a Place into which none but the Preist might enter.

And this was the meaning of Herodotus, that Sethon went [...], not into an Upper Roome, but into the Adytum, or Sanctuary of Vulcan's Temple, and there made his case knowne, [...], Before the Idol, &c. Herodot▪ in Euterp.

The Talmudists make yet another use of this word Alijah, in the Tract Nidda, fol. 17. b. where the wombe of a woman is called by this name of recesse. The Place is quoted by the Aruc, and out of that by Drusius, and made up into this Pro­verbe, Drus. Adag. Hebraic. fol. 106. Ovis cecidit supina & ex [...]it sanguis é Coenaculo. But by a very great mistake, for there is nothing of a Sheepe, or a Pro­verbe in it, as the Learned Buxtorfe hath allready admonished, In addendis ad Lex. Talmudic. Col. 2676.

Es, 3. 26. CHAP. IV.

DEsolation in Scripture is otherwise expressed by Silence & sitting upon the ground; By the first because Great Sor­row is so. And the 2^d hath Nature enough in it besides a deri­vation downe from the manner of the Hebrew Mourning. So Ezech. 8. 14. there sate women weeping for Tammuz. And in the 8 of Amos at the third, It is said, That the Songs of the Temple shall be howlings, in that day many dead bodies shall be in every place, tbey shall cast them forth. Peace, or be silent. So the Mar­gin according to the Letter, which must needs here take place, for the paraphrase in the Text (in silence) expresseth not enough.

But as the things themselves, Sitting, and Silence, fall not out single, so they are most commonly put downe in company. So Job 2. 13. His three freinds came to him, and sate downe with him upon the ground seven dayes, and seven nights, and none [Page 25] spake a word unto him, for they saw that his Greise was very great. So Es. 4 7. 5. Lament. 2, 10. &c.

We may know this (as we doe some other things) the bet­ter by the contrary. But then first of all it is to be observed, That in Capitall causes, as in the case of Suspension, Lapidati­on, or the like just violences against Natures course, it was for­bidden both by the Roman and the Jewish Law to make any Lamentation at all for any such miscarriages of Dissolution. By the Roman. De his qui not. inf. L. Liberorum. § Non Solum. The Jewish is under the Title Sanhedrin, C. 6. fol. 46. b. in the Mishna [...] That these are not to be lamented by the Lamentation of Mour­ners, but onely in the heart, that is (saith the Glosse) that they are not to be mourned over by any sumptuous or solemne [...] but by the closest Rite of funeralls, &c. Col. 2. Their Buri­all too is as negligently appointed, and leaving them in little better condition then that of an Asse, fol. 46. a.

This is to tell the reason why the Blessed Virgin and the o­ther Women which stood afarre off, (as the other Gospells) or neare, (that is, as neare as they could for the Souldiers) were not to make any solemne, usuall shew of Lamentation. The Mother of Jesus must needs be reduced to the Extreamest state of sadnesse and contristation. If the Face and Countenance of the Action were too little, yet these words, Woman, behold thy Sonne, could not chuse but turne her heart within her, (as God said once of himselfe, Hos. 11. 8.

And yet, though No sorrow were like to hers, Lament. 1. 12. She would be terrible in these praises. This was the reason why She, and the other Women stood: 'Tis no such wonder of the other Women. But She stood up still in a resolute and all­most impossible complyance with the Law.

For you are not to take it so, as if the word Standing there, were an Expression of Course. 'Twas necessary. And they might not sit downe in that case, as some of the Masters igno­rantly paint the story. They were to stand, as by the wrong posture to free the Company from any suspicion of Mourning for a Malefactour.

[Page 26] 'Tis true indeed that we read of Mary Magdalen, and the other Mary▪ sitting over against the Sepulchre, and they sate there to mourne over the dead, And therefore they sate, but this was after leave obtained of the Governour to bury the body. This leave vouchsafed, and the Law discharged, the two Maries might sit downe and weepe over the Sepulcher in the open and usuall manner.

Now from this behaviour of the Jewish mourners, Sitting, and Silence, the same words use to be said of a dead City or Country. As Esa. 47. 5. The daughter of the Chaldaeans is bid to sit downe silent, and get her into darkenesse, and he no more the Lady of Kingdomes. So Lament. 2. 10. The Elders of the daugh­ter of Sion sit downe upon the ground and keepe Silence. So here. ‘And she being desolate shall sit upon the Ground.’

The words are spoken of the Daughter of Sion, the speciall part of Ierusalem, and here meant of the whole City and Country.

The Prophecy pointed at a nearer desolation, but might possibly have an influence upon the last destruction thereof by Titus Vespasian. I am sure as if it had beene so, The Reverses both of the Father and the Sonne, made for the memory and celebration of this conquest, are imprinted with the fullest ex­pressions and commentary upon these words.

In stead of the daughter of Sion, a silent Woman, Sitting upon the ground, and leaning her backe to a Palme-tree, with this Inscription, Judaea Capta.

Note here that the Reverses made to commit victories to memory, were allwaies written upon with some representati­on of proper respect unto the Place conquered, as in a very Jean Poldo de 'l' antiquite de la cite de Nismes.ancient Coyne of Augustus Caesar, Brasse. The Face is double, This Inscription. Imp, Divi. F. that is, not Imperatores Divi Frat [...]es, as the Antiquarie of Nismes. (Imperatores with a single P is false writing in the Medals) but Imperator Divi Fi­lius, for Augustus Caesar is principally meant, though Julius be there.

The Reverse a Crocodile enchained to a Palme-tree, the In­scription, Col. Nem. that is, Colonia Nemausen [...]ium, or the Co­lonie [Page 27] of Nemausium, now called Nismes in Languedoc. The de­votion of the reverse is to celebrate the absolute victory of Au­gustus over all Aegypt, after the Battaile at Actium. The Palm­tree is common to Aegypt with Iudaea, the Crocodile allmost proper. And 'tis signall in both these that the conquered should be fastned to the Palme-tree, which is the Embleme of victory.

But it is more to be considered▪ that no Conquered City or Country besides this of Judaea (I could observe none) especi­ally before the Times of Titus) is expressed upon the Coynes, by a woman sitting upon the Ground. I know that the po­sture of sitting is a Ceremony of Roman Lamentation too. But to call a Flourishing City The Lady of Kingdomes, Es. 47. 6. or the Princesse among the Provinces, Lam. 1. 1. And to expresse a taken or destroyed City, by a woman sitting upon the Ground, is cleare Hebrew Phrase, or if it were not onely theirs, yet it was theirs first, and must be learned from them.

And therefore I must needs thinke that the Emperours Re­verse was contrived out of this Prophecy.

And when I consider how great a man the Jew Josephus was in the Emperours Court, and that he served him presently, and famously in the Action, before the Walls of Jerusalem, I con­tinue to imagine who it was that had a hand in the Device.

To save this Interpretation harmelesse, I must confesse here that I finde in one of Vespasians Reverses, Silver, A woman standing upon the Ground, and leaning her selfe to a Palme­tree, with the very same Inscription, Iudaea capta.

This put me to some wonderment at the first. But when I tooke notice that her hands were bound, I perceived that the minde of the Reverse was, not to expresse the Desolation of the Place, but the Captivity of the People.

CHAP. V.

This is a Strange Phrase, if it should be exacted by our man­ner [Page 28] of expressing. The Greeke word is [...], and must not be passively rendred, as Beza would have it, but as Erasmus and the English rightly. And so the Syriacke and the Arabicke are to be understood.

But for the manner of the Speech it is to be referred unto this Tradition of the Elders.

Two men had an inheritance divided betwixt them by e­quall Talmud. in Jo­n. [...]. C. 4 fol. 30. [...].portions, and 'tis said of one of them [...] that he carried away his owne part and his fellowes too, therefore they cal­led him Ben-Hamtsen, or The Sonne of violence untill the day of his death, &c.

By The Kingdome of Heaven is plainely meant, The Inhe­ritance of the Saints and the meanes whereby to purchase it. The Gospell of the Kingdome, as it is therefore so called Mat. 9. 35. which compare with Luke the 16. 16.

This Inheritance was bequeathed to, and equally divided be­twixt the Jew and the Gentile in a Christian way of Gauealkin. It was first offered to the Jew to take his Halfe, but which the Jew refusing to do, the Apostles cast off the dust off their Shooes, and turned to the Gentiles. And so the Gentile, like a good Ben Hamtsen, or Sonne of violence, tooke his owne share, and the Jewes too.

CHAP. VI.
Noah's Lent.

During this time Noah and his Sonnes (so I finde it in the Easterne Traditions) kept a Solemne Fast, taking meat but once a Catena Veterū, precipuè Orten­talium, in Pen­tateuhum, Ara­bice MS. in Arch. Bibl. Bod. day, [...] that is, And Noah was the first who made the 40 dayes Holy, (or instituted the Quadrage simall Fast) in the Arke, Caten. Arabica, Cap. 24. If it be as the Tradition pretendeth to, The Institution of Lent is ancienter then we tooke it for.

CHAP. VII.
Caeci & Claudi.
So the Originall expresly.

To prepare for that meaning of the words which I intend to take upon me, I shall insist a while upon some unobserv'd superstitions of the Ancients in the foundations and assurances of their Cities, Forts, &c.

'Twas a Rule the trembling Heathen went by to undertake nothing (nothing anew especially) inauspicatò, without some ominous performance, we may call it what we please, but they did it upon grounds throughly concern'd in experience and ef­fect still attaining their end by what darke and secret wayes of cooperation soever brought to passe, as undiscovered to them­selves as us.

To the matter in hand, the first was the propitiation of the place by reconciling the Genius with a respective Sacrifice, [...], &c. saith Hesychius Milesius concerning the foundation of Byzantium.

Arrian▪ [...]. p. 52. Like Ceremonies were performed by Alexander at the building of Alexandria, as Arrian in the third booke of his Expedition.

Such are often remembred by Ioannes Antiochenus, and out of him repeated by the Fasti Siculi, George Cedren, and o­thers.

But I chuse to instance a lesse knowne passage out of Abdil­phakar in his Arabicke History of the Foundation of Antioch.

When this was laid by Antiochus the King, it happened that whatsoever the workemen dug up by day, was againe throwne [Page 30] in by night, and they were affrighted from the worke by a dreadfull Apparition. The King call'd for the Astrologers and wise men, who after Sacrifice rightly performed, discovered an appearance of Almarick or Mars. It was agreed therefore Abdilphakar. Arab. MS. in Arch▪ Laudin. [...] that a magnificent Temple should be erected to his name, and his statue there set up, & that the foundation of the City should be laid under his Ascendent, &c. Also an Anniversary of three dayes festivall was instituted &c. and the Author saith, that these things continued [...] untill the Manifestation of Iesus the Son of Mary. Peace and the Prayer of God be upon him.

This Tradition of the Arabian includes another manner of the Ancients laying the foundation of their Metropolitan Ci­ties under a certaine Configuration of the Heavens the most propitious that could be erected for the time being.

So Muazzus the Toppe of the Fatimaan family, caused the City of Gran Caïro to be set up under the same Ascendent of Almarick [...] that as Mars had a coercive power in the superiour world, so the City might be Coactrix Orbis here below▪ therefore the name of it was called Alcha­hira, as the Note upon Elmacinus in the Tarich Mulslimino­rum lib. 3. p. 227.

Hali ad Car­pum. Ptol. adverb. 15▪ The Ascendent of a City (saith Haly) is that signe cujus ascensione quis incipit collocare primarium lapidem, which riseth in the Horoscope at the laying of the first stone.

The Art of this is to be taken out of the first part of Apote­lesmaticall Construction, called by Ptolomie, Catholicon, Tetra­bib. 1. Where he appointeth his Astrologer in giving judgment of the Accidents of a City to take knowledge of the Sunne and Ptol. Tetrab. [...]. 5. 6. 4. & 5. Moones place in the Zodiacque which they had [...], at the laying of the foundation, [...], but especially of the Ascendent as the most princi­pall Angle.

According to these Rules Tarucius Firmicus cast the Nati­vity of Rome, and Vectius Valens an Astrologer of Antioch, that [Page 31] of Constantinople, the figure whereof is extant in a Greeke Manuscript in the Vatican. The Horoscope was Cancer, and the Astrologer judged by the apparences that the City should stand 702 yeares as the Vatican booke, as Cedren and others, 696. which if it be taken of those yeares, [...], Zonaras Annal. tom. 3. in Con­stant▪ Mag. p. 7.in which the City flourished under a full state of discipline, the Astrologer was not so much out, as Glycas thinketh. And moreover before the taking of the City by Mahomet the second, a great Conjunction was observed under the Horoscope. But in assigning the Ascendent of this Alkas Cyriac. Tab. Astron. A­rab. MS. in Arch. Laudin. Ben. Isaac. Geograph. A­rab. MS. Ibid.City, the Greekes and Arabians agree not, nor the Arabians themselves. For in the Tables of Alkas, Constantinople is set under [...] Libra, in Ben. Isaac's Geography under [...] Taurus, and though the same place may have severall Horo­scopes, yet to so much variety it will be hard to reconcile the matter.

This Superstition hath beene as commonly and more lately practised in the West.

At the instauration of Rome by Paul the third, Gauricus drew the Figure of the Heavens. Vincentius Campanatius observed the time by his Astrolabe toward the instant where­of he cryed out with a loud voice, Ecce adest hora praecisa de­ [...]ima sexta serè completa. Then immediately Ennius Verulanus the Cardinall laid the first stone.

The curious may see severall Nativities of Cities, Forts, and Castles, with the Judgements given in Gauricus, Iunctin, Garcaeus, &c.

The Figure of the Old Lodging at Merton Colledge is yet to be seene in one of the Wardens Windowes. I set it not John Chambers.here downe because it is allready done by another in his Booke against Iudiciall Astrology.

These Catholicall Nativities were so much beleeved in by the Ancient Kings, saith Haly, that they enquired into the Genitures of all the principall Nati under their dominions, where if the Planets were found to looke with a malicious eye upon the Nativity of the Kingdome. Interficiebant eum pue­rum, quòd ejus Regnum erat contra Regnum ipsorum.

[Page 32] It may be seene also what Zonaras hath reported of Tibe­rius and Domitian, Tom. 2. Annal. p. 174. & 198.

Now because that in the Nativities of Cities [...], as in the Genitures of men, (saith Ptolomy,) the Astrology is the same.

Therefore after consideration had of the life and being of the City from the Horoscope, the next care taken was of the [...] ▪ or part of Fortune, the second Ascendent, so cal­led in the Figures of men, or the Horoscopus Athlorum.

The Part of Fortune found out, was mysteriously included in a Statue of Brasse, [...], Telesmatically prepared. The Joh. Antioch.Rites were, A pure Virgin was offered up in Sacrifice. A Sta­tue of the Virgin set up, imposed upon with a New and secret Name, and Sacrifice done to That. And all this [...]. For so the Statue was called. The Fortune of the City.

Job. Antioch. in Arch. Barro­ [...]an. So in Seleucus his foundation of Antioch, [...], &c.

The like Ceremonies were observed by the same Founder at the building of Apamea. [...], &c.

The Fortune of old Byzantium was called [...], Ceróe. When this was repaired into Constantinople, the Emperour's Statue was set up. [...]. Holding in his right hand the Fortune of the City which he called Anthusa. But the Sacrifice was not as before.

The Emperous offered up [...], Incruentum Sa­crificium, [...]. A Sacrifice without bloud, and not to the Fortune of the City, but to God himselfe.

Briefly Thus. The Founders of old at the building of their principall Cities, Castles, or the like, caused their Astrologers to finde out a luckie position of the Heavens under which the first stone might be laid. The Part of Fortune found out in this first Figure was made the Ascendent of another. The first judged of the Livelyhood and duration. The second of the [Page 33] outward Glory and Fortune of the City under the Influence of this latter configuration they erected a Statue of brasse in­to which this Fortune and Genius of the City was to be called by Art. Thus spirited with this secret power, it was disposed of in some eminent or [...]ecessefull place of the City, and lookt upon as that thing which was onely concern'd in the fortune and fatality of all.

Such a one was the Trojan Palladium no [...], saith Jo­annes Antiochenus, but [...], or as John Tzetzes quoteth the place to Lycophron, [...], telesmatically consecrated or under a good Horoscope by As [...]es the Philosopher, and presented to the Founder Trous, [...], i. e. as a Statue enabled by Art to preserve the City wherein it should be laid up in a victorious and impregnable State.

Olympiodorus relateth from Valerius Governour of Thracia under Constantius the Emperour, [...], Pho [...]. cod. 80▪of certaine Silver statues (laid up under the confines of Thracia and Illyria▪ Telesmatically con­secrated against the Incursions of the Barbarians▪ which at the command of Valerius being dugge out and taken away. [...], &c. with­in a few dayes after all Thracia and Illyria was every [...]ne by the Gothe [...] and Hunnes.

I say then of the Claudi and the Caeci, that they were no o­ther then those [...], Statuary Telesmes so much celebrated of old (as Nicetas) which unlesse they kept the City, the watchman laboured but in vaine.

They were placed by the Astrologers in some convenient Recesse of the Fort, and had doubtlesse made good the place against David's men▪ but that as the great Sooth▪sayer himselfe confess'd, There was [...] enchantment against Iacob, nor divina­tion against Israel, Numb. 22. [...]

The usuall Interpretation of this place is, (and 'tis the best of the bad) that the Iebusites trusting themselves to the in­vincible condition of their Fort, brought up Lame and Blind [Page 34] men to call a scorne upon David's approaches. Therefore his soule hated them. I am sure I have made the best of this con­struction, and yet he that shall run it through all the Circum­stances of the Text, will finde it to be as impertinently cast up, as that of the Chaldee, which instead of the Lame and the Blinde rendreth by way of Paraphrase; the sinners and ungodly Jebu­sites. Which some of the Hebrewes endeavour to follow, but at an intolerable distance.

I shall not want for a very considerable part of them, who though they have not lighted upon the very same, yet have said enough as to the clearenesse and advancement of that sense and meaning, which I have resolved upon. In the Celi Ja­kar you'l finde that the Lame and the Blinde may be taken for R. D. Chim [...]hi. R. Lev. Ben. Gerson. Celi. Iakar & R. E­say in▪ locum. Images. R. Solomon saith expressely [...] that they were so, and R. David that they were [...] Images of brasse. R. Esay as R. David and Levi Ben Gerson say moreover—That the Blinde and the Lame were Ima­ges written upon with the oath which Abraham and Isaack made to Abimelech, and that they were call'd Blinde and Lame, because they had eyes and saw not▪ they had feet and walke not &c.

But as concerning the conceipt of Abraham and Isaacs oath to Abimelech I leave it at large. That which I take from them is, that they were Images of Brasse, and the reason why they were called the Blind and the Lame, which if it had not [...]in suggested by them, yet is the very phrase of the Scripture.

They were the St [...]ichiodae or Constellated Images of Brasse, set up in the Recesse of the Fort, called in scorne (as they were hated by Davids soule) the Blinde and the Lame. Yet so sure­ly entrusted with the keeping of the place, that i [...] they did not hold it out, the Iebusites said they should not come into the house, that is, they would never againe commit the safety of the Fort to such Palladiums as these. Therefore they (that is the Iebusites) said the Blinde and the Lame &c.

CHAP. VIII.
1 Sam. 6. 5. Wherefore ye shall make Images of your Em [...]eds and Images of your Mice that marre the Land▪ and ye shall give glory unto the God of Israel: peradventure he will lighten his hand from off you, and from off your Gods, and from off your Land.

When the Arke was taken Captive and detained by the prophane Philistines, the hand of God was sore upon them, and smote them with Haemorh [...]ides, & ebullierunt villae & agr [...] in medio Regionis illius, & [...]ati sunt m [...]res, & facta est confusi [...] martis magna in Civit [...]e. So the vulgar addeth, the ancient Greeke Copies have it not. The later agree not, some Hebrew Copies acknowledge it not, saith Mend [...]za, as if there were any that did? 'Tis found indeed in the Dras, as Chimhi hath ob­served. And it cannot be denyed to the Romanists, but that it seemeth to be wanting, but by no meanes to be so supplied: 'Twere better the Arke should shake still, then that Ʋzzah should hold it up. Howsoever 'tis true that there was a plague of Mice, as well as of Haemorrh [...]ides. Concerning which the Astrologers being consulted gave counsell that there should be made 5 golden Images of the Mice, and as many of the disease to give glory to the God of Israel. The number was according to the number of their Lords, but for the thing it selfe the ex­positours whatsoever passe lightly over it, or stoppe the mouth of the letter with a mystery, perceiving no more of the natu­rall sence, then a bare trespasse offering, but wondering withall and not without cause, what glory could accrew to the God of Israel from such a homely present as the Counterfeit of a Mouse, or that which is worse. A thing which the holy Ghost here vouchsafed not to call by its owne name, for the [...]ert i [...] Teb [...]r [...]c [...]m, A [...]rum Vestrorum. But the meaning of the [...] ­ges is St [...]ichi [...]ticall, and to be given out of the Telesmaticall Traditions.

[...]tolem. Centi­loq. Verb. 9. [...] (saith [...] the [...] [Page 36] [...]. i. e. the generable and corrup­tible formes are affected by the Celestiall, which therefore the Talismans make use of by observing the entrance of the starres into them.

The meaning is (saith Hali Aben Rodoan) or as the Hebrew translation, (Abu Giafar) that the formes of things here be­low are answered with the like figurations above, and that the Celestiall formes have a ruling influence upon the subluna­ry, for example, the Scorpion and Serpent in heaven upon those in earth. Therefore the Sapientes imaginum inspiciebant quan­do planeta de sub radiis solis egrediebatur, & ingrediebatur h [...]s vultus, eumque in ascendente ponebant, & vultum quem intra­bant sculpebant in Lapide, & miscebant cum eo alia ad has ne­cessaria, faciebant (que) cum eo ex aptatione vel destructione quod volebant. &c. Observed when a planet was out of his Combusti­on, and enterd into any of these formes, then placing the planet in the Horoscope they engraved the forme upon a stone, then adding what else was necessary they fitted it to preservation or destructi­on, as they pleased, &c.

These conceipts the Greeks termed [...], otherwise [...], from whence the Arabicke Talismath. The Chal­deans from the word in the Text Tsalmanija, Images. An experiment of the force is set downe by Hali upon his owne knowledge practised upon a Saracens servant in die­bus Camorchae Regis. The servant had beene stung with a Scorpion, and was cured by his master with a stone of this kinds engraven upon with the figure of a Scorpion. And the Saracen said, that the figure was cut when the Moone was in the signe Scorpio, and that the signe was in one of the 4 Angles. The mightiest in operation of this sort was Apollonius Tya­neus, a man of that note in the Heathen ballance, that Hiero­cles the Se [...]ick▪ put him into the Scale with Christ himselfe, nay he accounted him the better man of the two, but which is sufficiently returned upon him by Eusebius Pamph. Cont. Hi­eroclem▪

But the performances of this man had such appearances of wonder, that they extorted this doubt from the Orthodox [Page 37] themselves, [...], Iustin Martyr Res. ad Orthod quest. 24. 245▪&c. If God be the Creator and Lord of the World, how comes it to passe that Apollonius his Talismes have so much over-rul'd the course of things, for we see that they also have stilled the waves of the Sea, and the raging of the windes, and prevailed against the noy­some flies and incursions of wilde beasts &c.

And though Philostratus in that large Legend of his life hath no memory of these things, yet they are constantly ascribed un­to this name by Codin. Cedren. Hesychius, Olympiodoyus, the Greeke Ms. cited by Leunclavius, The Chronicon Alexandri­num and John Tzetzes, C. 60. of his third Chiliad. quòd om­nino legendum (saith Scaliger) siquidem horum [...] notitiam Ioseph Scalig: Epist. 180.habere placet, & sane lectio non injucunda. Nam in illo capite A­pollonius sculpturâ Culicum & Ciconiarum, culices Antio­chiam▪ Ciconias Byzantium ingredi prohibuit.

But a fuller Tradition of this matter I shall here set downe out of Domninus cited by Joannes Antiochenus Melala in the 10 Booke of his Chronographie.

Ioan Antioch n. Ms. in Arch. Baroccian. Bibliothec. Bod­leian. [...].

In the same times of the Reigne of Domitian, flourished the most learned Apollonius Tyaneus who got himselfe a great name by travelling about and making Telesmes in all places where he came, for the Cities, and the Countries. From Rome he went to Byzan­tium▪ and entring into that City of Byzus (now more happily call­ed Constantinople) he made there also many Telesmes at the in­stance [Page 38] of the Citizens, as that against the storkes, against the ri­ver Lycus which passeth by through the middle of the City, that against the Tortoises, that against the Horses and other strange things. Then afterward leaving Byzantium he went and did the like in other Cities. From Tyanis he came into Syria, and so to Antioch the great, where also he was desired by the cheife men of the City to make such Telesmes as they had need of. And he made one against the Northerne winde, and set it up upon the East port of the City.

The Author goeth on, and at large describeth Apollonius his charmes against the gnats and scorpions, adding moreover that Apollonius walking upon a day with the cheife men of the City to observe the situation of the place, happened upon a ru­inous pillar, and enquiring into the purpose of that, the Citi­zens related unto him, that in the dayes of Caius Caesar when the City had beene shaken with an Earth-quake, [...]. Johan▪ Antio­chen Ms. in Arch. Baroci [...]n Bib. Bod▪ One Debborius a Talisman to prevent the falling of the City in case an earthquake should happen againe, set up this pillar and upon that a marble Pectorall inscribed [...], but which in processe of time had beene consumed by lightning, &c. The Citizens therefore were earnest with him, to set up a new Telesme, but Apollo­nius fetching a deep sigh [...] refused to make any further Telesmes against the Earth-quakes; but the Citizens being urgent upon him, he tooke writing Tables and foretold as followeth. [...].

And thou miserable City of Antioch shalt suffer twice, and a third time shall come upon thee, wherein thou shalt be consumed by fire even in that part by which Orontes runneth. And it may be thou shalt suffer yet once more.

This written, he delivered the Tables to the Citizens, and [Page 39] departed into Sel [...]ncia, and from thence into Aegypt, [...].

But the most concerning Telesme to the matter in hand is that against the Scorpions, [...]. Apollonius caused an Image of a Scorpion to be molten in brasse, and set it up upon a litle pillar in the midst of the City of Antioch, and the Scorpions vanished out of all their Coasts.

A like Telesme to this was set up at Hemp [...] a City of Syria Apamea, that which Ptolomy calleth [...]. In the middle of this, saith an Arabicke Geographer, a stone there is set up Geograph. Nu­biens Cl [...]n. 3. part. 5.in a wall having upon it the figure of a Scorpion, and when any one is bitten he bringeth Clay and taketh out the figure, which having applied to the place affected, he is immediately oured.

In the nether Region of Grand Cairo the Crocodiles were harmelesse, in the upper they destroyed the Inhabitants. To [...]ardan. de sub­tilitat. l. 9. Scae­liger. exercit. 196. Num. 6. Ioan. Bodin▪ mag. d [...]mon [...] ­man. l. 3. C. 6.provide against this, the Talismans cast a leaden Crocodile, which written upon with an Aegyptian charme they buried in the foundation of a Temple. This for a long time defended the people, but when at the command of A [...]hm [...]t Ben T [...]lon the Caliph the leaden Image was melted, the Crocodiles re­turned to their owne malice againe.

The [...] or fortune of Byzantium stood with one foot in a ship of brasse, the Statue concern'd the generall Ge ­nius of the whole City. The Ship was a Telesme erected a­gainst the dangers of that tempestuous Sea, and while it stood entire stilled the rage, but some parts thereof being (none knew how) broken off and conveyed away, the Sea began to be as unruly as before▪ The cause whereof being curiously enquired after and discovered, the broken peeces were sollic [...] ­tously searched, sound out and p [...]t together againe, and forth­with Zonaras Annal. lium Tom. 3. in Anastasie.the windes and seas obeyed.

[...] [Page 40] [...], i. e. And that it might be certainly knowne that this indeed was the cause why the ships could not safely arrive, the peeces of the brasse were againe taken a­way. Thenceforth whatsoever vessels toucht upon the Coast were driven backe by the violence of the winds. This con­firm'd them in opinion that the breaking of the brasen ship was that which hindred their Carriages from coming up to the City. They therefore caused the ship to be most carefully repaired.

These Consecrations (for so also they are called) were more usually but not onely practised in the East. For Gregory of Tours reporteth, that at the repairing of a Bridge in Paris, there was found the Images of a Serpent and Dormouse in brasse, and that at the taking away of these, the Serpents and the Mice came up in great number. More might be added of Leuncla v. pan­dect. hist. Turc. Num. 130.the Serpentina columna, and the Statue Equestris ahenea, set up (this latter) against the Plague in Constantinople, the destru­ction whereof hath beene followed with fearefull and periodi­call Mizald. Cent. MS. Gaffarel. curiositez. inno­yes su [...]la scul­pture Talis­menique des pers. c. 6. mortalities. But enough hath beene said, Mizaldus may be seene, and the late Author of the Curiosities.

If we draw all up, the Sum will be the Ancient Rite of A­verruncation, That in case a City or Country should be infe­sted with any plague either of disease or noxious Creature, the Talismans were consulted and desired to erect an Image of the plague under a certaine Influence of Coelestiall Configura­tion.

And this I say was the cause why the Philistin Astrologers gave counsell that golden Images should be made of the Hae­morrhoides, and the Mice that marred the Land, to give glory to the God of Israel.

The Telesme against the Mice according to Paracelsus is to have this manner of Consecration. Make an Iron Mouse under the Conjunction of Saturne and Mars, and in the House [Page 41] of ♃. Imprint upon the belly Al [...]amatatox, &c. Then place the Archidox. mag. l. 3. p. 135. edit. L [...]t. ger­manica. p. 103. Telesme in the middle of the House, and the Vermin shall instantly leave the place. More then so he promiseth. Take a live Mouse and tye it to the Iron Image, and it shall dye immediately. But I undertake not that the golden mice were so ceremoni­ously consecrated; yet that they had a Telesmaticall way of preparation answerable to the beginnings and mediocrity of the Art, my owne reason, and above that the weight of Mai­mon's words induce me to conclude.

More Nevoch. Part. 1. c. 1. I say (saith he) of that of Samuel concerning the Images of the Haemorrhoides, that they were so called not so much from their externall forme, as from a secret influence within, remediall against the plague in the hinder parts.

The Astrologers had perceived that this God had beene pleased with the Brasen Serpent, which Moses the Talisman (so they would account him) set up upon a pole in the wil­dernesse, Numb. 21. 8. And I need not sticke to affirme, that this Brasen Serpent against the fiery Serpents was the first occasion (I say not given) but taken, of all these Telesmati­call practices.

And thus also we may come to know (See Plinie Lib. 10. C: 27. Cyrenaici Achorum: Deum muscarum multitudine pesti­lentiam inferente, invocant. why the God of Ekron was called by the name of Baal zebub, that is, [...] (as the Lxx) or the Fly-God. The Greeke Copies of the Evangelists for the most part read [...] Beelzeboul-Deus or Belus Stercoreus. So the Printed Arabicke and the Hebrew Translation of S. Mat. But I presume not originally. And so Saint Hierome observ­ed, for seeing the Idiome of Zebul is Syriacke, it would have beene expected, that that Paraphrase should not have read as it doth, (and undoubtedly ought) Beelzebub.

But for the reason, if any could be given, Scaliger was likely to give as good as another, and yet his reason is, that the Scri­pture put this name upon the God of Ekron by way of deri­sion, quòd in Templo Hierosolymitano Muscae car [...]es victima­rum non liguriebant, quum tamen Gentium fana à muscis infesta­rentur propter nidorem victimarum.

[Page 42] True indeed it is out of the Pirke Avoth, that a Fly was never seene in the Slaughter▪ house of the Temple. And 'twas a priviledge of the Jewish Sacrifices above those of the Hea­then. But that therefore the God of Ekron should be call'd the Fly-God, is a reason below that mans sagacity. He was properly so called as the most learned Selden. But for the Syntagma [...] ▪ 2. c. 6.cause he confesseth, Nequeo dicere, nec mihi quis alius opinor sa­tis potest.

But the Ekronites were pestered with noisome flyes; To a­vert this Nusance the Astrologers set up the Image of a Fly Telesmatically endued; the people finding the benefit of this [...], made it a God. The Israelites themselves did as much to the Brasen Serpent.

CHAP. IX.

[...].

Here [...], is falsely; [...], not fully rendred. Our owne Translation is, And when the Towne-clerke had appea­sed the People, &c.

But then it should rather have beene as in Thucdyides, [...], that is, [...], i. e. The Reader of the common Records, as the Scholiast there.

But a man of this calling, [...], (as the Greeke Oratour of Aeschines) must not have undertaken upon the un­weildy people. The Syriacke therefore and Arabicke Tran­slations render it, A cheife Man of the City. The Aethio­picke, as the vulgar, simply, The Scribe; truly enough to the Letter, but not filling up the sence, nor themselves well know­ing [Page 43] what they meane. De Dieu findeth in the Glossarie, [...], Scriba, Tesserarius. Therefore (saith he) Quum hic in Ʋrbe Epheso designatur aliquis qui absolutè vocatur, [...], meritò intelligitur praefectus, qui militibus Sym­bola & munia praescribit.

But none of all this will doe right to the word. 'Tis thus.

At that time the Asiarchae (so they are termed, v. 31.) who advised Paul not to adventure himselfe into the Theater, ex­hibited the Olympicks at Ephesus to the honour of Diana, which is a reason to me why Paul notwithstanding his pur­pose in the spirit to goe to Jerusalem, yet staid in Asia for a season, to winne the more to his way, out of that solemne con­fluence of Heathen Saints then gathered together, [...], out of the whole Common of Asia.

In these Celebrations three principall Officers of Ludi­crous, but Holy State were concerned.

The [...], the [...], and the [...]. I learne this of an Ancient Author quoted by Ioannes Antiochenus Melala, in the 12 Booke of his Chronography. [...], Joh. Antioch. MS. in Arch. B [...]roco [...]an, Bibl. Bod. Lib. 12. [...].&c.

[...].

[...] [Page 44] [...], &c.

That after the reviving of the long intermitted Sports (by an Edict from the Emperour Commodus) in the same Sacred San­ction Aphronius a Citizen of Antioch, and one of the Expraefe­cti was first named Alytarcha, under the person whereof he was daily honour'd and ador'd by the name of Jupiter. And during the Solemnitie, never came within doores, or lay upon Bed, but slept upon the ground, in the open aire, lying upon stones covered over with a rush mat, and cleane Carpets. His Habit was a long guilded Robe white as the Snow, upon his Head a Crowne of Car­buncles, Pearles, and other precious Stones. In his hand an Ivory Scepter, and white Sandales upon his feete.

The Grammateus then first chosen by the Senate and People was Pompeianus by Name, a Quaestor, and descended of the Ro­man Senatours. His habit also was a long white Robe, upon his head a Crowne all of Gold made after the Laureat Fashion. And Him they honour'd and ador'd under the name of A­pollo.

The same Senate and people chose Cassius Illustrius [...], &c. Procopius Illustrius Caesariensis, &c.Amphithales, whose habit was in like manner a long white Robe of Silke, upon his head a wreath of bayes, in the middle (or hang­ing at his breast) a golden pectorall, upon that the figure of Jupi­ter. He was honoured and adored by the name of Mercurie, as I finde all this in the learned Domninus his Chronography, &c. So Iohan. Antiochenus.

The office of the Grammateus I conceive to have beene the registring of the Victors names, the time and Stile of Rewards, &c. which were therefore called [...]. The Records of the Holy Conquerours, as the inscription upon the Farnesian Marble: and the Receipt or Office of these Records was answerably termed [...]. See Faber's Ago­nisticon, Lib. 3. C. 23. & 27.

And such a Scribe or Actuarie as this was the [...], Who when he had appeased the people, said, yee men of Ephesus▪ &c. which how proper it was for him to doe, [Page 45] will be easily confessed by them that shall consider what the Tradition hath that the Alytarcha was named by the Empe­rour, but the Grammateus and the Amphithales were chosen by the People themselves. And the Grammateus was first in order.

CHAP. X.

SO wee translate, as the vulgar, Cultricem Diana.

Quatuor E­vangel: Epist. Apostol. & A­postolor. Act: Ms▪ Arab: in Arch: Biblioth: Reginens. The Arabicke Paraphrast doth not seeme to have under­stood it. Junius his Translation of that is, Viri Ephesii, quis ne­scit Civitatem Ephesiorum esse Artemidis magna▪ His note in the margin is, Gr. [...] non est hic. I had otherwise thought it might be an errour in the printed Copy, but I found it so too in a faire pointed manuscript in Queenes Colledge Library.

For the Greeke, the Etymologists notation is, [...], from [...], Attically [...], and [...] in the signification of [...], One that maketh cleane the Temple. [...] (saith Phavorinus) [...], one that sweepeth the Church. But Suidas [...], Not one that sweepes but adornes and beautifies the Temple, [...], Scholiast. Arist: ad [...]. p. 61. Astronomic [...] ▪ Lib: 4. C: 7.as the Scholiast upon Aristophanes.

The word is sometimes read in Latine and elsewhere then in the inscription cited by Grut [...]r. for Julius Firmicus saith De­fluens a. ☿ Luna si plena lumine feratur ad ♃ facit magnes &c. Neocoros quo (que), aut prophetas, vel Sacerdotum principes. And the same Author in another place. Serapis in Aegypto [Page 46] colitur hic adoratur (i e. Alexandriae.) hujus simulachrum Neo­cororum turba custodit, & ad memoriam vetustatis errans popu­lus ordinem sacrorum in honorem integerrimi ac prudentissi [...]i hominis constitutum contentiosâ hodie animositate custodit &c. Where also it may be noted that in great and frequented Temples, the Neocori made up a considerable number, and were distinguished therefore into degrees of order, as by that [...], a Io. Go [...]osi [...]d E­d [...]s. in the body of inscriptions. [...], and by the vetus Expositio totius orbis, C. 18. in the Description of Alexandria.

The word is (by those who doe it most properly) translat­ed Aeditua, so the Syriacke. And it is the uttermost sence the Interpreters have as yet gone downe into. We may render it, as the Italian Translation by Deodate, Sagrestano, the Sacrist of the great Goddesse Diana. But to be said here in so collective a sense of a whole City is without any knowne parallel in Master Selden.Bookes, if men of the greatest conversation in these have suffi­ciently observed.

In the marbles, (though lesse in these, but in the Greeke Coynes most frequently) it is found from the beginning of the Empire downe to Gallienus. The inscriptions are in those of Augustus. [...]. In the Tiberian. [...]; In others, [...].

Antonius Augustinus his note upon the word, is, Questa parola per intender la d'a molto da fare a quelli che veggono le Medaglie con qualche diligenza. That it hath perplexed even those who have perused the Medals with the greatest circum­spection and sagacitie.

Animad vers. in Sueton p. 131. Causabon to the Monumentum Ancyranum, hath this o­pinion. That when Caesar Augustus and the succession by his example, granted to provinciall Cities the erection of Altars and Temples, and exhibition of the Olympickes &c. for the up­holding of common interest, and to confesse the honour and Divinitie of the Emperours, the Cities so indulged, account­ed it a speciall grace to be stiled the [...] or Sacrist of the Solemnities.

[Page 47] For other Moments making up to the untying of this hard word, I remit you to Master Selden upon the fourth Arundell Marble: where I thinke there is as much said, as by the re­vealed stocke of Antiquity could possibly have beene, though you may see to the later Petit. variar. Lect. Lib. 4. C. 10. But I shall set you downe something out of an antient Author, which will reconcile the word to this very sense and requite it to a lesse strange and unlikely sound.

That the word is a terme of Devotion respecting to these holy Games, the mentioned Marble intimateth enough, [...] &c. Sacrum Certamen, &c.

And the reverence indeed was of such an intemperate height that not the solemnitie it selfe onely, but the people also for the time being, and the victors ever after were accounted and called Holy.

Johan Antio­chen. uli S [...]p. For, [...].

If any of the Company, whether Maiden or young Man, upon the acclamations of the holy People, were crowned, The Crown­ed as victor, was to spend the rest of his dayes in a cloister: for immediately after the Games were ended he was consecrated a Preist; likewise the virgin votaries, if crowned, were made Nunnes.

Nay so yet more holy was the opinion of these games, that the Emperours themselves accounted it no fall of Majestie to beare the Alytarcha's part and be a May. King, or Mock. Iu­piter in these Rovels.

[...].

The Emperour Diocletian (as the same Author out of Dom­ninus) tooke upon him the person of the Alytarcha, with this dif­ference onely, that whereas the Alytarcha wore a long white Robe [Page 48] of Silke, the Emperour wore one of purple. In all other respects he was habited as the Alytarcha used to be, holding in his hand a holy Scepter, and doing reverence to the People.

And as if he had beene greater in these then in the Imperiall Robes, [...], &c. i. e The Olympickes ended, he would be King no longer, saying, I have put off the Empire by putting on the habit of Immortall Jupiter. And so continued ever after.

The like was done by Maximinian, as the same Author in his life.

Put all this together, and the summe will be,

That the Celebration of these Games in this or that City of the Common, was a Solemnity throughly sanctified in the opinion of the people, as an observance of high devotion and Religion to the Gods and Emperours, the performance where­of could not be done without a Preisthood of Ministers.

And to that sense the Asiarchae ought rather to have beene rendred, not Principes (as the vulgar (or Primores,) as the Sy­riack and Arabick) that is, the Cheife of Asia, as we: (though this will hold too) but Sacerdotes Summi, The High Preists of the solemnity▪ the devotion whereof could not but move the City so obliged very much to affect the Dignity and Ti­tle of the [...], to adituate such a peice of Divine Office, where so many Gods were present by their Proxies, where not the sports, themselves but all the Company were reputed Holy for that time, and some accounted so ever after.

The Grace of this how often it was granted to this or that City, (as to some it was the fourth time) so often was the stile expressed in the imperiall Coynes. to the present purpose that of Valerian serveth best.

Du Choul Dis­cours: de la Re­ligion des [...]nci­eu [...] Roma [...]nes p: 117. Upon the Reverse 3 Temples, in the midst an Altar, with the fire kindled, and wreathed about with a Serpent (the hea­then Hieroglyphicke of Mysteries and religion) with this in­scription, [...]. Upon the face 3 heades, answerable to the 3 Temples; The first of the Emperour him­selfe, the other of his two sonnes, Gallienus and Valerian Cae­sar.

[Page 49] For the Connotation of the turne or time as [...] &c. with mention of the Deity sometimes, but so often without it. The reason is hard and slippery. The last resolution that I know to have beene made is this: That in all likelyhood, The Ma­ter Deum or the mother of the Gods was common to all the Cities of Asia; And that whensoever the [...] is written with a note, of the time onely, as in those of the Gallieni, [...] In those of Caius; [...], &c. and most constantly so, The mother of the Gods is to be under­stood. Otherwise, if the speciall Deity of the place be men­tioned, as [...] in those of Maximine, and [...], the God of the place is to be meant single.

Certainely the Games could not weare out so much of their old relation as not to be principally addressed to the Gods of the first right, though not without a flattering concernement of the Emperours, the Gods below (as the times then were) having taken the place of those above. The old Gods of the Games were Jupiter in the first place, and the next Apollo. And that the respect to them continued still and beyond these dayes of Claudius, is plaine by the note before, where the later is represented by the Grammateus, the former in the Alytar­cha's part. And so I doubt not to understand the Reverses, where the [...] are set downe without expression of the Deity. Where 'tis otherwise (and that is not often, especi­ally if the last Observers Note be good; vixque aliter usurpa­tum M. Petit. praeter tria quod sciam exemplareperias) It is a speciall su­per-acknowledgement of the God of the place; as the [...], The great Diana of the Ephesians▪ whose [...] the City of Ephesus now was. It is not [...] ▪ but [...], the now Sacrist of Diana. And why the mention should be so often ('tis onely so for ought I yet know) of this Diana is not so strange, if it be considered that she was not onely great of the Ephesians, but of all the Com­mon; and to whose shrine there went up a more famous and frequent pilgrimage of Devotaries, then to any Holy Land o [...] theirs whatsoever.

[Page 50] This is the sence of the [...], and this was the meaning of the Actuary.

CHAP. XI.

THE Syriacke Paraphrast leaveth the Greeke [...] as he found it. The Arabicke and Aethiopicke translate it Sil­ver Images. Beza, Templa argentea, Silver Temples, but meaning by this certaine Coynes stamp't upon with the Fi­gure of Diana's Temple.

Such indeed as these are found, Silver too, and among those of Claudius.

Julius Pollux. Onomastic. Lib. 9. C. 6. And 'tis the more probable, for that some ancient Coynes have beene called by the name of their Expresses, as the Athe­nians had a certaine Coyne (saith Pollux) [...], from the figure of an Oxe imprinted upon it. So the Peloponnesians had a kind of Coyne called [...] (as Suidas) or [...] (as Hesychius) from the figure either of a Swallow, or Tortoise enstamped upon it.

And the Jewes too had a Coyne of very aged Memory, cal­led by the name of the Print, which was a Lambe, to inti­mate (as it sounds to me) Him that was slaine from the begin­ning of the World. 'Tis said in the 42 and last chapter of Job, that all his freinds gave him a Peice of Money: The Syriacke there is, pecudem unam. So the vulgar. The Greeke and Chal­dee, A Lambe. The Originall is, Kesita, and but twice more found in Scripture, Iosh. 24. 32. which repeateth over that of Gen. 33. 19. where Jacob is said to have bought a parcell of Land for a hundred peices of money. So wee. The Margin is, or Lambes. But that is, as the Talmudists expound it, money enstamped upon with the Figure of a Lambe. R. Akiva [Page 51] said, [...] &c. When I travailed into Aphri­ca, Talm. in Rosh. Hassanah. fol. 26. a▪ I heard them call money Kesita, or by the name of tae Lambe, but to what use will this be? why to the expounding of that which is said in the Law: a hundred Lambes, that is, peices of money, Gen. 33. 19. &c.

It cannot well be otherwise, for if we take the price of the feild in Lambes (not doubting neither but that the old man­ner of exchange by wares was then most possible) what shall be said to Saint Steven's Tradition, that the feild was bought [...], for a price of Silver, the same feild, though Abraham be put there instead of Iacob, corruptly enough notwithstanding what Master Broughton hath said, yet there it stands still, and upon irreconcileable tearmes in Reverence to the Booke. Use that reverence still, The Booke will be the bigger, and the Scripture the lesse.

The Heathens say too, that the impresse of a Sheepe was marked upon their first Coyne, and from thence their money was called Pecunia: and Varro saith that the hint of this was given à pastoribu [...]. The Roman Shepheards might have it from the Hebrewes, to whom this trade of life was more famously peculiar.

But the truest understanding is that of Erasmus, that the [...] were little silver Chappels representing the forme of the Ephesian Temple, with the image of Diana en­shrin'd.

Ammian▪ Mar­cell [...]n. in Juli­ano. [...]i [...] 22. Num. 12. D [...]o [...] Lib. 40▪ fol 82. De Militia Ro­man. Lib. 4. Dialog. 5. And to this agree the Heathen Rites; For Asclepiades the Philosopher, Deae coelestis argenteum breve figmentum quocun­que ibat solitus est secum afferre, was ever wont whithersoever he went, to carry about him a small silver Image of Ʋrania.

And Dion saith of the Roman Ensigne, [...]. That it was a little Temple, and in that the figure of an Eagle set in gold. But this to Lipsius is but I [...]tricatum aliquid, ubi enim in Nummis usquam talis effigi­gies? quin nudae eae conspiciuntur (& centenae aliquot extant) sine tegmine ullo Sacelli? In columna tan [...]ùm Trajani nescio quid in alis Aquilarum impo [...]tur, quod Sacelli figuram re­fer [...], &c.

[Page 52] Du Choul. p. 187. 'Tis true, that in the Coynes this is very rarely exprest, though it be certainly found in a Reverse of Maxentius, Sil­ver. The Eagle and Temple in Trajan's Pillar (though this use be made of it by some) cannot so justly be wrought over to this meaning. However 'tis a thing that will hardly goe downe with any body, that Dion should not know what be­longed to the Roman Eagle.

But the matter is not great. 'Tis more to this purpose, [...]. Lib. 39 p. 62.which the same Author mentioneth. [...], a little Temple of Iuno set upon a Table, and turning towards the East.

This indeed is enough to declare the use of these Little Shrines in the Heathen Devotions, but supplyeth not the maine want of a like acception of the word [...] or [...] passing (as in the Text here) in the diminitive sence of [...] or [...], without the addition of [...], or the like.

'Twill be very hard to finde it so elsewhere. And therefore make the more of this lucky passage in an old Scholiast upon Arist. Rhet. Lib. 1. C. 15. Aristotle's Rhetoricke.

Aristotle saith [...], that Callistratus accused Melanippus for cheating the [...] of three Holy halfe-penny farthings. The [...] are rendred by the Latine Interpre­ters fabri aediles, or templorum constructores. As if the Archi­tecture of a Church were any one mans artifice. The old Scholiast expounds the [...]. Temple-ma­kers. But that is, (saith he) [...], certaine small woodden Temples enshrined with I­mages which they made to sell.

A like sence of [...]; See in Codin, De Offici [...] Aula Constantinopol.

And such Temples as these (abating the Materiall) were the [...], The Silver shrines not for, but of Diana, made by Demetrius and the Craftsmen to be sold. And the respect of this was that which moved the quarrell. The great Goddesse indeed was pretended, but at this time [Page 53] there was a solemne Confluence of all the Lesser Asians, to the [...], or Holy Games celebrated at Ephesus, to the honour of other Gods, but to Diana in cheife. And it must needs have beene very much out of the Craftsmens way, if it could have beene perswaded (as Paul endeavoured to doe) that these enshrined Idolillos of Diana so much bought up by the devout people, were no Gods because they were made with hands.

And such a shrine as these [...] was the [...], c. 7. v. 43. as the Lxx rightly translate that of Amos the Pro­phet, c. 5. 23. The Originall is, [...] Siccuth, or Succoth Malcec [...]m; that is, not an Idoll so called, as the vul­gar and others; but the Tabernacles of your King or Mo­loch. Their King was Saturne, whom the Persians and Ara­bians called Civan or Caivan, as Aben Ezra truly observed▪ and the Persian Glossaries make to appeare. The Aegyptians called him [...], as may be seene in the Copticke Table of Prodr [...]m. Copt. C. 5. p. 147.the Planets.

The Idolatrous Iewes were to call a Heathen God by the Natives name, Ciun or Civan. The Natives were the Arabi­ans, in whose wildernesse they then were.

Therefore the Prophet retained this word. But the Lxx as translating to Ptolomy, rendred Rephan, which Saint Steven followed. In these little Tabernacles they enshrined (as the Ephesians those of Diana in the [...]) the [...], Figures which they made to worship (it was the figure of a Planet) The Figures of Saturne, or the Starres of their God Re­phan.

CHAP. XII.

THough Hell be naked before Him that made it, (and yet he made not death) as to us, destruction hath a Covering. I have wondred much at the Curiosity (how learned soever) of some who undertake to set downe the subterraneous Ge­ography of this place▪ and describing so confidently as if they had beene there allready, not the Gates and Chambers of death onely, but the very points of the Compasse in that Regi­on Rusca▪ de In­fern. &c.and shadow, and how many Soules may sit upon the point of a Needle.

I will onely put these men in remembrance of the Syriacke Reading in the last verse: where instead of those words (but how little ae portion is heard of him?) that Translation rendreth. Et qualis sermo malus auditus est de eo? which seemeth to confesse, as if our best expressions of the workes of God were but in a manner to give the Maker ill language.

And if it be so, then for men to speake of Hell as if it were Naked before us too, is to give him the Lye.

But my businesse is to tell the meaning of Iob in the next words, He stretcheth out the North, &c.

The North here is not to be taken for the Terrestriall Globe, as the Iewes would have it▪ for they are deceived who thinke the latter clause to be a Repetition of the for­mer.

The North is meant of the Heavenly Expansum, as the word extending sufficiently intimates. And though the North onely be nam'd, yet the whole spheare is meant. And yet not onely for this reason (as all thinke yet) because the North­erne [Page 55] Hemispheare was principall as to Job's Respect, and the Position of Arabia, but because this Hemispheare is absolute­ly so indeed, 'tis principall to the whole, for as the Heavens and the Earth are divided by the middle line, the Northerne Halfe hath a strange share of Excellency. We have more Earth, more men, more Starres, more day. And which is more then all this, the North Pole is more Magneticall, then the South. Ridley of Mag­neticall bodies and motions▪ C. 6.For I have alwayes observed (saith a learned man in this ex­perience) that the Pole of the Magnet which seateth it selfe North, is alwayes the most vigorous and strong Pole to all in­tents and purposes.

This North (that is the whole Firmament) He stretched o­ver the Empty Place, that is, not the Aire, as it useth to be said.

The word in the Text is [...] Tohu. This word signifies Nothing. So the molten Images Esai. 41. 29. are said to be [...] Wind and Tohu, that is, Confusion as we. Or Wind and Nothing. For therefore it is that Saint Paul said that an Idoll is Nothing in the world. But especially it signifies that Nothing in the Chaos before the Aire or Earth was made; as Gen▪ 1. The Earth was Tohu, that is, Nothing, or as the Lxx translate, [...] invisible, or (as the Saxon turneth it) the Earth was [...], idle. Over this Tohu or Nothing it was, that He stretched the North or Firmament, and then hang'd the Earth upon the same Nothing. But of this manner of appension some­what more is to be said.

God in the beginning (as Mercator deviseth) strucke a Center in the Tohu or Inane, indued with that quality as might call unto it the congeniall parts of the Chaos, which immediately applying themselves gathered into this Globe. Which pretendeth, as if the Frame consisted by an Equilibra­tion of parts to the Center of Gravity, as it continues to be mistaken by common Philosophy. But it is time to know that the Earth doth not hang ponderibus librata suis,—but by magneticall vigour impressed by the Maker upon the whole Frame, but especially communicated from the Center to both the Poles by Meridionall projection, by which engagement [Page 56] and conjuncture of parts, the whole so firmely and obstinately consisteth, that if by Staticall impulsion as Archimedes un­dertooke, or by a higher distresse it should be forced from this situation, it would eagerly and instantly returne to it's owne place againe.

The thing is certaine from the conformity of the Needle, to the Axis of the Earth in all parts of the Gellibrand of the varia [...]ion▪ of the variati­on, &c.world.

From the Reasons of variation (and the variation of that too) caused by an unequall proportion of this Magneticall force in severall parts of the Globe; from the Experiences made upon the Terrella or little Earth of Loadstone, the Poles whereof being found out by the filings of steele or o­therwise, If a Needle or small wire be applyed to the Equinoctiall parts, it will place it selfe upon a Meridi­an, moved from thence it maketh an acute Angle to the Axis.

About 34 degrees from the Aequator it makes a right Angle, from thence it continueth to be recto major, till it come to the Pole it selfe, where it standeth perpendicularly.

Therefore the Globe of the Earth consisteth by a Magne­ticall dependency, from which the parts cannot possibly start aside, but which howsoever thus strongly seated upon it's Center and Poles, is yet said to hang upon Nothing, because the Creatour in the beginning thus placed it within the Tohu, as it now also hangeth in the Aire, which it selfe also is No­thing, as to any regard of Base or Sustentation.

CHAP. XIII.

PYthagoras said, Sinapi principatum habet ex his quorum in sublime vis feratur. That Mustard seed hath the preeminence among those things whose power is to ascend up­wards. which might seeme to pretend to the growing spi­rit of this graine, had not Pliny preengag'd us to the sense of Plin: Nat: hist: lib: 20. C. 22. operation, quoniam non aliud magis in nares & cerebrum pe­netret.

The graine especially of the second sort, quae rapiciam frou­dem exprimit, is not unapt to shoot forth in a garden soyle un­der what clime soever not intemperately cold, and to a pro­portion of height more then ordinary; and 'tis one of those which a great Naturalist of our owne bids us make experience of, whether it would not grow up out of a Staggs Horne. Cent. 6. 550.

But of so prodigious a stature as the Gospell describeth I could not finde any observation made by those who have most of all noted upon the exotick simples. It is to be imputed to the strange pregnancy of the Hebrew earth, concerning which, as of their City, very great things have beene spoken.

K tub. fol. 3, b. In the Babylonish Talmud R. Joseph saith, [...].

A certaine man of Siehem had bequeathed by his Father three bowes of Chardell or Mustard, one of which was broken off from the rest, and it yeilded nine Kabs of seed, and the wood thereof was sufficient to cover over the Potters House. The same Tra­dition [Page 58] is remembred in the Hierusalem Talmud cited by Tre­melius Tremel i [...] Mat: 13▪ 31. out of the second (it should have been the seaventh Chapter) of Peah, or de angulo agri, the Corner of the field to be left for the poore &c. and here the bow yeilded [...] not nine, but three Kabs of Chardell or Mustard seed.

In the same place of the Hierusalem Talmud (quoted also by Tremelius) Simon the sonne of Calaphta saith [...] I had a stemme of Chardell in my garden, into which I could climbe up as into a fig tree,

Though I doubt not but the Doctors over-reach, yet it argu­eth so far the extraordinary growth of this Herbe in that good Land, that our Saviour is quit of the strangenesse and wonder of his words.

So when he saith that the Mustard-seed is the least of all seedes, though it be not precisely true in respect of the smaller seedes of Poppy, Rue, &c. yet it is as properly spoken to the Jew as if it were, who when he useth parvis componere magna, More Nevoch: P. 1. C▪ 56. f [...]l. 37. b.commonly doth it by the graine of Mustard-seed: so in the More, Maimon maketh a comparison betwixt the Firmament and a graine of Mustard-seed. They are comparable, (saith he,) in the three dimensions, though the one be of the greatest and the other of the smallest magnitude.

CHAP. XIV.

VEry ancient Copies have it, [...]. And so the Vulgar. Take heed that you do not your righteousnesse &c. which is the word for Almes in the Orientall phrase.

That of Solomon Prov. 10. 2. The treasures of wickednesse profit nothing, but righteousnesse delivereth from death: The booke of Tobit rendreth [...].

[Page 59] Almes deliver from death. So the Lxx Psal. 24. 5.

Perush Ben Sy­rae. 10. Alph. 1. Psal 17. The Hebrew ancients say that David gave Almes to the poore every day, and moreover as oft as he went into the Sy­nagogue or Schoole, saying those words, I will behold thy face in righteousnesse &c. as the Perush to the wise sayings of Ben Syra. Where also the poore mans box is called [...] the box of Righteousnesse.

The poore indeed in Scripture are called Domini bonorum nostrorum. Prov. 3. 27. Withhold not good from them to whom it is due. Mibhahalau from the owners thereof. And there­fore to give to the poore is but suum cuique tribuere. Aristo­tles Justice.

The Hebrew stile of begging intimateth alike. Their Maunders use to say, [...] thinke me worthy. Or tis just that I receive. Vaijkra Rabba, § 34. Nay [...] Da mihi praeceptum, Give me the commandement. [...] for so Almes is called in the Hierusalem tongue, saith the Glosse to Shemoth Rabba. §. 36. which is the reason why our Saviour call'd those riches withheld from the owners there­of, [...], The unjust, or unrighteous Mammon. Luk. 16. 9. The Targum upon Hosea 5. 11. calleth it [...] Mammondiskar, the Mammon of a lye, so Shakar most properly signifieth, but is often rendered by the LXX, [...]. which therefore may beare the same signification Hellenisti­cally in this place, and opposing to the [...] or true Mammon in the next verse. for [...] signifieth both.

The Syriack and Arabick render Mammona iniquitatis, the Mammon of iniquity, which is the proper meaning of [...] and first respected unto by our Saviour, that is Riches unjustly detained from them to whom it is due. Or (to take Shakar Ara­bically) the Mammon of the poore.

[...], before men.

Talmud in Chagig fol: 5. [...]. R. Jannai saw one giving a Luz (the fourth part of a She­kell) to a poore man before company, he said unto him, it had beene better not to have given him at all.

Nay he (say they) that doth his Righteousnesse in secret [...] is a better man then Moses our Master.

CHAP. XV.

COnsidering what Saint Paul citeth elsewhere out of Ara­tus, Epimenides, &c. He might possibly take this from Numenius Apamensis a Philosopher of Pythagoras his Sect, quo­ted by Aristobulus in the booke dedicated to Ptolomy Philome­ter. The Philosopher delivereth. [...], &c. See for the rest Euseb. Pamphilus Evangel. Praeparat l. 9. pag: 241. Edit. Steph. 1544. The summe of his Tradition is, that Jannes and Jambres the famous Magicians of Aegypt, were ac­compted worthy to contend with, and thought to come not farre behinde the great Moyses in the matter of the Plagues.

Otherwise the Apostle might learne this at the feet of Ga­maliel.

For Jonathans Targum readeth Exod: 7. 11. And Pha­raoh called the wise men and Magicians.

And they (that is, the Magicians Jannes and Jambres) did the like with their inchantments.

Pharaoh called them (saith an Arabicke Geographer) out of Ansana, an ancient City of Aegypt pleasantly situated by the Nile, Ʋrbs antiqua, [...]dificio, Viridariis & locis amaenis ad ani­mum relaxandum aptis perpulchra, plurima fructibus & fertili­tate Geograph. Nu­liens. p: 4. Cli­mat. 2.at que frugibus abundantissima, [...].

And this is commonly called the City of the Magi, and from hence Pharaoh called them upon appointed dayes to contend with Moyses the Prophet. Ʋpon whom be peace.

The manner of the contestation is set downe in Menachoth [Page 61] cap. col. Haccorbonoth Hatsibbur. [...] Talmudin Me­nach: fol: 85. a. Shemoth Rabba: § 9.&c. i. e. Iohn and Mamre said unto Moses, thou bringest straw to Aphraim. He said unto them, men use to bring herbs to Iarak.

The meaning is (as the Glosse there, and Sherirah in the Baal Aruch) Aphraim was a place in Aegypt abundant in corne, and to bring straw thither was (to speake it in the heathen phrase) to bring Owles to Athens. So for Moyses to shew his Leger­demaine in Aegypt, where the blacke Art was so notoriously knowne. Moses retorted upon them like for like.

Iarak was a place abounding with herbs, and yet all men car­ried their herbs thither. See the learned Buxtorf. Lex: Tit. in [...].

Plin: Nat. Hist: lib. 30. C: 1. The Tradition was not altogether unknowne to Pliny, by whom the Contestation is called Magices factio a Mose & Ianne & Iotape, Iudaeis pendens. Apuleius also maketh mention of Ioannes a great Magician mistaken by Pius for Saint Iohn. [...] Sive Vita Mos: fol▪ 5. 6.

In the Dibre Hajamim Mosis they are called Iane & Mam­re, and said to have been the two sonnes of Balaam. So Iona­thans Thargum. Numb: 22. 22. and the booke Zohar upon the same place. fol: 90. Col: 2. where they are called Iones and Iombres, as in the Tauhuma fol: 40. But Gedaliah in the Shalshelet saith, that their native Names were Iohn and Ambrose fol: 13. Col: 2.

Palladius tells us of the [...], &c. An enchanted Garden in Aegypt Palladius in vita Macari [...] ▪where Jannes and Jambres the Magicians of Pharaoh in­tended to lye buried, and Macarius saw the place, the Well, the Iron chaine, and brasen bucket &c. the Magicians hoped to enjoy this Paradise after death.

But they failed of this expectation, for as the sounder anti­ents receive, they were drowned in the Red-sea. [...] that is, the sages of blessed memory deliver (saith an old Midras upon Exodus 15. 10.) that what time the Ae­gyptians were overwhelm'd in the Sea, the two Magicians John and Mamre were drowned with them.

[Page 62] The same Tradition I finde in an Arabicke Catena upon the place in Exodus▪ [...] Catena Arab. MS. in Penta­teuch. cap. 17.i. e. The tenth (Plague) He brought out the Children of Israel with a strong hand and a mighty Arme, but Pharaoh and his Host were drowned in the Red sea, Vid. Geograph. Nubiens. p. 5. Cl [...]m. 3. called also Mare Suph, and Mare Calzem. And these are the Names of the Magicians which stood up against Moses and Aaron, and resisted the worke of God before Pharaoh King of Aegypt, Dejannes, Jambarus, and Sa [...]udas. These caused Pha­raoh and his People to transgresse, and God destroyed them with Pharaoh and his Host in the Red sea, &c.

The place was that Part of the Red sea which lyeth upon the Coast of Jethran, a dangerous and Tempestuous sea, saith the Arabicke Geographer, [...] Geog. Nubiens. p. 3. Clim. 3. i. e. And in this Place it is said that Pharaoh (cursed of God) was overwhelmed.

CHAP. XVI.

THat which is here stood upon, first is; whether the Im­position of the Name be out of the Kings owne Aegypti­an, or out of Joseph's native language. If Aegyptian it be, (saith Aben Ezra) then I know not what it meaneth: If Chaldean, then I know not the name of Ioseph, &c. The first word Tsophnat, may seeme reducible to the Hebrew [...] [Page 63] Tsaphan, which signifyeth, to Hide, but for the next, [...] R. Bechai in Penta [...] fol. 56▪ A. Col. 1.It hath no fellow in Scripture, saith Bechai [...] &c. but I finde (saith he) in a certaine Oraison [...] Hampaeaneah Neelamim, A Revealer of Secrets.

But whosoever will derive this Name from the Hebrew (Calvin may better say it then I) are but argutè ridiculi. The imposition of new Names in the Aegyptian, as in the Persian Court, was [...] a reflection of honour and Joseph. Ja [...]chi­ad▪ Paraphras. in Dan. C. 1. 7worship, saith Don Ioseph. And a considerable circumstance of this reputation it needs must be, that the Names should be given out of the Prince his owne Tongue, from whom the honour descended. Putatur esse vocabulum Aegyptiacum, saith Buxtorfe. 'Tis certaine. For besides the Authority of Philo, Ramban, and others, it is assured by the Copticke Pen­tateuch, which expressely readeth; And Pharaoh changed Ioseph's name into [...]. The Samaritan readeth as the Hebrew: but the Lxx as the Copticke, [...].

So the followers of that, though I meete with an Arabicke version of the Greeke Pentateuch in Syriacke letters, reading not as the Lxx▪ which it tranflateth, but as the Hebrew Tsophnat Paaneah: a difference which I was not able to reconcile unto that common consent which appeareth a­gainst it. Though I meete also with another Arabicke Tran­slation of the Greeke, rendring much after the same rate, where yet the word is set downe in the Margin right, and in Copticke Characters, [...] Psonthon Phanek▪ with this Arabicke note upon it [...] Pentateuch. Arab. MS. in Arch▪ Laudini [...]. i. e. And the meaning of this name in the Language of the Place (the Aegyptian) is, One that knoweth secret things.

The Armenian Translation rendreth, And Pharaoh called Ioseph Fés [...]t. But what the meaning of this should be, the most learned among themselves are confessedly ignorant.

This is all the inconstancy of reading I could observe. For the Interpretation, Procopius saith it signifyeth, Fertilitatem sive commodam Aëri [...] temperiem. Saint Hierome rather in words then sence otherwise, rendreth it, Salvator Mundi. [Page 64] So the vulgar. Vertitque nomen ejus▪ & vocavit eum linguâ Aegyptiacâ, Salvatorem Mundi. And the Author of the Lexicon to the Complutensian Bibles setteth downe [...] Paa­neah, Orbis, Mundus: but did very well to adde▪ Secundum Translationem nostram. And yet to save the credit of the vul­gar, the Roman Expositours generally rest themselves upon this meaning. And the reason given is, eò quòd orbem ab immi­nentis famis exitio liberâsset. But this should rather have beene the reason why the same Ioseph was called [...] Shor, The Oxe. Gen. 49. 6. as Iarhi and the Ierusalem Targum there. For the seven fat kine in Pharaoh's dreame, were joyn'd in presage with the seven full eares of Corne, as the mysteries of Cheap­nesse and Fertility.

The Impresse of an Oxe hath the same signification in the Ancient Roman Coines. And an Oxe of old (as Varro saith it) was counted a mans fellow: for by the Law of that time, He Varro de Re. Rust. Lib. 2. C 5. that should take away an Oxe his life, was to redeeme it with his owne.

In an old Roman Marble, the Compleate Husbandman is described holding a Bullocke by the mouth, and setting his left knee upon the Backe: which Camerarius unridleth out of the Hieroglyphickes; where a Bull is written for the Earth, as Macrobius is his Author in the Saturnal. Mahomets Parable was, that the world was supported by an Oxe, the Head whereof was in the East, which whether it respecteth to the strength of this kind, or be an Allusion to the former sence (as it might be) I distinguish not.

[...]. But there be that thinke (saith the Tra­dition in Suidas) that the Great God of Aegypt, Serapis, was no other then Ioseph. And the Stories runne parallel, for this Apis is said to have beene [...], a certaine rich man, &c. who during the dearth at Alexandria, supplyed the Peoples wants at his owne proper cost and charges, [...]. To whose memory therefore, after his death, A Tem­ple was erected, and in that an Oxe dedicated, as being the Hieroglyphicke of an Husbandman.

[Page 65] But whosoever he was that revealed to Saint Hierome this glosse of the name, Salvator mundi, sufficiently abused the Father. Moses Aegyptius expressely affirmeth that after dili­gent inquiry made of the Natives themselves, he received this Notation of the words [...] Hammegulleh nista­rim, a revealer of Secrets. The Copticke beareth him infalli­ble witnesse, where [...], Phanec, signifieth vates, an Au­gur. [...], Psonthon, futura, things to come. So the Greeke Interpreters. [...]; What meaneth Psontomphanec saith Theodoret? [...]. Theodoret [...].i. e. An Interpreter of hidden things, as one that was able to tell the understanding of Dreames.

So Zonaras, Philo, Josephus, &c. Nam & prodigiorum Sa­gacissimus erat (saith Justin out of Trogus Pompey) & somnio­rum primus intelligentiam condidit. Thus also the Scholiast Scholiast: Arab: Ms▪ in Pentat: in Arc [...]hiv: Bodleian. upon the fore▪ quoted Arabicke version of the Greeke Penta­teuch [...] i. e. This interpret­ed, is the name of one that can interpret hidden things.

The Babylonish Targum, as that of Oncelos, leave out the name, but render as before. And Pharaoh called Joseph the man that revealed Secrets, as the one; or the man to whom Se­crets were revealed, as the other. And thus the Rabbines uni­versally. One of the Jewes entitleth his Commentarie upon the Pentateuch Tsophnat Paaneah. Another calleth his booke Pa­aneah Razah, which is all one. A revealer of Secrets. The Syriacke Translation setteth downe the Name and rendreth ac­cordingly. So the Onomasticon Syriacum cited in the Prodro­mus Coptus. Likewise the Arabicke Paraphrases, as well the Vatican Copie, as that of Erpens Edition. They expresse diversely, but their Interpretation is the same.

The Collectour of that which is called the Chronicon Alex­andrinum, attained to this sense of the word [...]. Which interpreted, is one to whom it is reveal­ed what shall be hereafter, and delivereth moreover, [...], that the Aegyptians, after the introduction of those [Page 66] plagues upon them by Moses, called him Psonthonphanche, or one that kn [...]w things to come.

CHAP. XVII.

ONe will needes perswade us that some other Copies read it, & posuit Deus Cain in signum, that God made Cain an example. If he knowes any Hebrew or Samaritan Copies that read so, he knowes more then all the world besides do. If any other Copies, he knowes nothing to the purpose, for 'tis impossible for that sence to be wrested out of the Originall. So that upon the matter there is no variety of Reading at all. Onely the Persian Taric or Chronologie instead of Cain, set­teth downe Kabel, by what Tradition or Corruption I know not, unlesse to swallow the murtherer up in his Brothers name. Therefore the Translations universally agree, excepting one or two Arabicke versions of the LXX, who translate it vachuk­ka, And the Lord imprinted, &c. as if the marke had beene made with a pen of iron, or the point of a Diamond.

I observe but one Criticisme noted upon the Text, and that by Moses Gerundensis. It is that he saith not [...]. signum dedit, or signum fecit, but [...] & signum posuit, to shew (saith he) that it was a marke of that kinde that it should sticke by him. It may be added that whereas we translate it, And the Lord set a marke, we may render it, And the Lord set a Letter. For so the word [...] Oth signifieth too, and giveth name to all the Letters of their Alphabet.

According to the naturall Magicians and Cabalists, the first man Adam and all the rest of mankinde in his right had divine originall markes imprinted upon them by the finger of God. The markes (as they receive it) were [...] Pachad and [Page 67] [...] Chesed. The first was to keepe the Beasts in awe of men, The latter to keepe men in love one with another. The first they otherwise call the left hand and sword; the other the right hand and scepter of God. These characters at the first were very strong and of great prevaile. But since the prevarication these Traditioners say they grew very much defac't and worne, and very hardly to be distinguisht either by Man or Beast; not utterly defac't, but partly remaining, and so much the more or lesse legible, as the man hath more or lesse blotted out the Image of God in him. Quod sentiens Cain (saith Cornelius Agrippa) timebat, inquiens ad Deum, omnis qui inveniet me &c.

So farre as this holdeth, it was necessarie that Cain should have a new marke set upon him. There could not be much of the old impression in him. R. Menahem saith that he was of a Diabolicall extraction, begotten of seed conveyed by the Serpent into the Woman, He is said indeed to have beene of the wicked One. 1 Iohn. 3 12.

But 'tis certaine and enough that he made the earth guiltie of Bloud, innocent bloud, the righteous bloud 'tis called, his owne brothers too, so soone and first of all, and in so small a World of Mankinde.

The Conducement of all this is but Cabalisticall, and so to goe.

For the marke it selfe. The Greeke and Latine diversities are not great, the most and Soberest concenter in this misunder­standing of the Lxx, who translate that which should be vagus & instabilis, a vagabond and a runnagate &c. [...], concluding from thence that the marke was nothing else but a continuall trembling and consternation of his whole Body, e­specially his head. (I wonder how they knew that) manifestly, pointing out and distinguishing him to any one that should crosse the way, which very opinion is also quoted by Don Isaack Abarbanel out of his Wisemen. But besides that this sen­tence cannot be safe from a mistake in the ground. The marke must needes be more signall then so.

Aben Ezra quoteth some to say that a strong heart was gi­ven [Page 68] to Cain, which made him formidable to all, and that this was the marke; but my owne opinion (saith he) is that the Lord set a Reall marke upon him, but the Scripture hath not declared what it is. R. Solomon saith that it was a marke im­printed in his forehead. Theodoret saith it was such a one as rendred him [...], So Barabbas is called in the Gospell [...] a notable prisoner, a notorious one it should be, or as the Saxon, [...]man a strong theife. This manner of expression must needes be derived downe from some visible marke imprinted at the first. And the occasion could not be given before Cains time, for he was the first man that ever had a marke (such a marke) set upon him.

The Author of the Arabicke Catena maketh him proofe a­gainst man and beast and all the Elements. He saith that the marke was such an impression upon Cain, as enabled him to walke and be securely among the wildest of the Beasts [...] Catena Arab. Ms. in Arch. Bodle [...]an C. 8. A sword could not enter him, fire could not burne him water could not drowne him▪ the Aire could not blast him, nor any Thunder or lightning could strike him▪ &c.

In the Berisheth Rabba or great Genesis. R. Judah saith that the marke was a circle of the Sunne rising up upon him. R Aba said that it was a Dog delivered to him, and Isaack Abarbinel reporteth from them, that this was Habels dog wherewith he was wont to keepe his sheepe, but appointed now by the blessed God to keepe Cains body. R. Joseph said, that it was a Horne branching out upon him. Others say it was a Letter taken out of the Tetragrammaton, &c. See R. Isaack Ben Arama in his Commentarie upon the Pen­tateuch, fol. 30▪ a. Col: 1. Ole Tamid: fol: 43. a: Col: 1.

These Traditions are wilde and distant, and cannot recon­cile any beleife.

Ezech 9. 3, 4. &c. But in the vision of Ezekiel, the Lord said unto the man that had the writers Inke-horne by his side. Goe through the midst of the City &c. and set a marke upon the foreheades of the men that sigh and that crie &c. He was utterly to slay old [Page 69] and young, maides, women and children, but he was not to come neare any one that had the marke upon him.

If it can be found out what marke this was, I thinke it may be as equally devised what that was which was set upon Cain, least any one finding him should kill him.

The Margin there is, Marke a Marke. Theodotion, the Vulgar, &c. more expressely set downe, marke a [...] Thau, which is the last letter in the Hebrew Alphabet. And the Ori­ginall is without controversie so, as Junius hath very earnestly proved upon the place. Sixtus Senensis may be seene Lib: 2. p. 115, 116. Biblioth. Sanctae.

I am not of their Interest who would contrive this Letter into the signe of the Crosse (otherwise a marke of all reverend aestimation) but this Letter is nothing like it in the Hebrew or Samaritan Alphabet, in the Aethiopicke it sufficiently resem­bleth, but that cannot be brought over to this concernment. Saint Hierome indeed, Origen &c. are quoted to the contrary; but 'tis all one as to bid one not to beleive his owne eyes. Un­lesse we will preferre that manuscript Alphabet in the Vatican transcribed by Bellarmin and Villalpend us before all the gene­rall trust. In this Alphabet the Samaritan Tau is so much like a Crosse ♓ and no more.

The Doctours say so in Shab­ba of the Tal­mud fol. 55. Col. 1. 'Tis enough that it was the last Letter of the Hebrew Al­phabet, and so the ancient Hebrew Doctours hold themselves as R. David upon the place [...] our Doctours (saith he) of blessed memory, inter­pret the word Thau here to be the Letter Thau, &c. This Tradition followes. That the blessed God said unto Gabriel, write upon the foreheades of the just men the letter [...] Thau in inke; but upon the foreheads of the wicked write the same letter in bloud, &c.

The same Doctours deliver elsewhere, that the marke which was set upon Cain was the first letter of the word [...] Teshu ba which signifieth Repentance. If it be so, (and 'tis very likely) these repenting men in the vision, and Cain had one & the same marke; the first letter of the word for Repentance and last of the Hebrew Alphabet; but to be set downe in the Samaritan Chara­cter, [Page 70] because the vision was before the Captivitie. The forme of the Character was this N. Th. or as the manuscripts thus, Z.

'Twas a marke of repented Murther, it pointed out the Justice of God enough, but his mercy more. The vengeance seemeth to have meant his Death by the same violence, but by a long expected and accidentall hand. The mysterie of the marke was of easie tradition from one to another, for the world was not so presently numerous. The sentence of it selfe went forth severe enough, but was not given to stand all. He was promised to be a Vagabond and a Runnagate, but you finde him in the next verse getting of Children, and building of Cities. And by the greatest Man in the East of his Time. It is to be thought that it was a custome of those parts for the Head of the Family to offer up set and solemne extraordinary Job. 1. 5.Sacrifices for the Children; for Job said, It may be that my Sonnes have sinned and cursed God in their hearts, &c. And therefore I thinke it not unlikely that Adam the High Preist of the World then, should doe his uttermost to make an atone­ment for this Bloud. Josephus himselfe saith, that he was quit­ted of the Murther by Sacrifice, but he saith too, what no man yet hath beleived, that it was by his owne.

I know not how to account his long life a downe▪right punishment, but indulged by the mercy of God, and necessary to the multiplication of mankinde. As the Greater before, so the Lesser Worlds now were but in their Chaos, till the Soule of Society was infused, and then they became a politicke Li­ving Thing. 'Twas Cain that first built a City, and called it after the name of his sonne Henoch.

I cannot impute his Invention of Arts to the Curse. Though simplicity of Living might become a new made world, and the beginings of things; yet the growth towards a Common-wealth and stature of People, required an exalta­tion of the first homelinesse by a device of crafts and myste­ries.

I conceive no great matter in this, that Cain went out from the presence of the Lord. So did Adam and Eve too. But Cain went and dwelt in the Land of Nod. And Abarbinel [Page 71] saith, that he findeth in our Latine Bookes that Cain dwelt in Hodu (so the Easterne Geographers call India) and that 'tis possible that place may be call'd so from Nod, in the sence of wandring, &c. But how wandring is to be reconcil'd to dwel­ling, somebody would doe well to say.

The greatest part of Cain's curse lay in this, that there was a seperation betwixt him and the Faithfull Church of that time, concluded up in the family of Seth. Said Aben Batric saith (Saint Chrysostome also and Epiphanius, as they are quo­ted in the Catena Arabica) that our Father Adam after the Fall retired himselfe into a Mountaine of India called the Ho­ly Mountaine, prophecying that from this Mountaine one should ascend, and another goe downe; He meant Henoch by the first. The other was Cain, who said to his Brother (accor­ding to the Samaritan, &c.) Descendamus in Campum, &c. And in these Plaines the Murther was committed. After which the Family of Seth kept themselves to the Hill, instituting a Holy Life, and were therefore called The Sonnes of God; But the Cainites continued still, as they increased, to inhabite and take up the valley, leading a Life there so wretched and for­lorne, that as James the Bishop of Sarug in Mesopotamia saith, [...] Jacob. Sarug. Epis. in Cat. Arab▪ MS▪ c. 15. Neither the Children could tell who were their Fathers, nor the Fathers which were their Children, &c.

Therefore these Cainites were called the Sonnes of Men. And thus farre he went indeed from the face or presence of the Lord.

CHAP. XVIII.

TO redeeme this place (and many other equally engaged) from the received sence: I must needs lay downe this new ground.

That the speciall Presence of God ever was and is in that part of the Heaven of Heavens which answereth to the E­quinoctiall East of the Holy▪land.

Here I desire not to be told over againe, that God is in all places. I know it. Or that he is in all places alike. I know that too, and in what respects. But I am sure he is otherwise present in Heaven than in Hell, and so otherwise in one part of Heaven, then in another.

Neither is it to be thought, as if there were an East or West point in that place which needeth not the Sunne or Moone to shine upon it. Neverthelesse I require that that part of the highest Heavens which answereth to the Equinoctiall East of the Holy▪Land be so called for the present, and I will prove it hereafter that the Scripture hath call'd it so already.

Now to make good the ground, you may heare what the Ancients say, [...]; To the Gods we at­tribute the Easterne parts, saith Porphyrie de Nympharum An­ [...]ro; and these parts are called by Varro in Festus, Deorum Se­des, The Gods Abode: for Cincius and Cinnius Capito gave this reason, why the left, that is the Easterne Omens, were more prosperous then the Right.

[Page 73] Physico [...]. Lib. 8. Text. 84. But more expresly and excellently, the Philosopher him­selfe. The First Mover (saith he, meaning God) [...] ▪ &c. must of necessity be present either to the Center or Circumference of his Orbe, [...], &c. [...]; but motions are most rapid in the nearest distance to the Impression; Therefore the Mover ought there to be. But that part of the Spheare is most rap [...]ly moved, which is most remote from the Poles: therefore the Movers place is about the middle line. It is the reason (as I thinke) why the Aequinoxes are beleived to have so sacred an import and signification in Astrology; for by them it is judged (saith Ptolomy) as concerning things divine, [...], &c. and the service belonging to De Coelo. l. 2. c. 2 Text. 15. Averroë [...]. l. 2. Text. 3. Proxima au­tem fa [...]c [...]bu [...] utrinque impo­sit [...] Montescoer­cent, Claust [...] A [...]la Afri a, Europ [...] Calpe, Laborum Her­cul [...] metae. Quam [...]b cau­sam indig nae Columnas e [...]s Dei vocant, creduntq [...]p r­f [...]ssas [...] admisisse maria, & re­rum naturae mu­t [...]sse faciem. Plin. in Pro [...]m. l. 31. Averro [...]s. in Arist. De Coelo Lib. 2. Text. 3. Plin. l. 6. c. 17. the House of God.

But the Philosopher's meaning is not, as if the Mover pre­sented himselfe alike unto the whole Circumference, but as­sisting especially to that part, [...], from whence the motion doth begin, that is Orienti, to the East, as Aben Rois rightly, Ʋnde quaedam Leges, adorant deum versus Orientem. Which is the Reason (saith he) why some Religions worship God that way.

But the Aequinoctiall East passeth through the whole Cir­cle.

Of Necessity therefore 'tis to be meant of some certaine position; nor is it possible to meane it but of the Horizontall segment of the then Habitable world: the uttermost bounds whereof from Sunne to Sunne, they absolutely termed East and West. In the Philosopher's time the Circle of this Hori­zon passed through the Pillars of Hercules in the West, and the Altars of Alexander in the East. Those of Hercules if (as it is most received and probable) and which I my selfe have seene, saith Aben-Rois) they were the Calpe and the Abyla raised up at the letting in of the Sea; It is the place where the Arabians fixe their great Meridian, but in honour to Alexan­der, unto whom, (& not as others, unto Hercules) they ascribe this Labour. For those of Alexander, as both himselfe and his Geometers Beton and Diognetus deliver it, the River Hypha­sis, [Page 74] or as Ptolomy calleth it, Bipasis, was Terminus itinerum Alexandri, Alexander's Non Ʋltra. Exuperato tamen Am­ne aris (que) in adversa ripa dicatis, which yet he transpassed, and set up Altars on the other side, whereabouts they are found in the Emperours Provinciall Chart with this Adscription. Hie Alexander Responsum accepit, us (que) quo Alexander? that here the Oracle should say▪ Alexander no further. Tabul. Peutin­gerian. Abulfed Arab MS. in Arch. Biblioth publ. Cantabrigiens Segment. 7.

The Arabicke Meridian passeth through the tenth degree of Longitude from that of Ptolomy, so Abulfeda the Prince in the beginning of his Geography. The River Hyphasis Pto­lomy placeth in 131. 35. The difference of Longitude is about 120 degrees. The second part of this is 60. And because the Meridian of Hierusalem is 70 degrees from that of Ptolomy, Ptol. Geog. l. 7. Asia Tab. 10.that is, 60 from the Arabian; the Holy City was as it was an­ciently termed, Ʋmbilicus Terrae, the Navell of the Earth, precisely placed betwixt the East and West of the Habitable world.

Therefore the Equinoctiall East of Hierusalem is the Equi­noctiall East of the whole, and answering to the First Movers Receipt, which therefore was said to be in Orienti Aequino­ctiali.

This is faire for the Heathen. The Christian hath farre greater reason to beleive it, and yet beleiveth it lesse.

But for late resentments they are not much to be valued. This is not the onely old truth which is overgrowne with Time and Interests. Some men purposely yeild themselves in­tractable to such things as they are not willing to heare of. This is the strongest and most impertinent kinde of unbeleife, fitted onely for this or that Generation, and getting up for the present to a repute of wisedome above that of the Chil­dren of Light.

There is a foolishnesse of God which is wiser then all this.

For the matter, the best and the oldest of the First Times were fully satisfied of this Article, for it may be reckoned among those of their substantiall beleife.

[Page 75] The Notion of Paradise in the Christian acception was that part of Heaven where the Throne of God, and the Lambe is. The Notion is elder then so. 'Twas the Reverend Say of Zo­roaster, the Magician in the Chaldaean Oracles, [...], Seeke Paradise, that is as the Scholiast Pletho, [...]. The all enlightened Recesse of Soules. The Scholiast Psellus yet more sagely, [...]. The Chaldaean Pa­radise (saith he) is a Quire of divine powers incircling the Father.

This grave saying of Zoroaster holdeth very well with Ire­naeus his Tradition.

Irenaeus adu. He­res Lib. 5. C. 5. He delivereth, That the Receipt of Just and Perfect Men is a certaine Paradise in the Easterne Part of the Third Hea­ven. And moreover he saith, that he received this Tradition from the Elders, that is, (as he himselfe interpreteth) ab Apo­stolorum Discipulis, from those which heard it from the Apo­stles.

See Saint Basil. D [...] Sp. Sanct. 6. 27. Gregory Nyssen orat. 5. in Orat. Dominic. Euseb. Hist. Ecclesiast. Lib. 9. C. 17. or fol. 97. b. of the Greeke. Gregentius in Bibliotheca Patr. A­nastas. Sinait. in Hexaëmeron. C. 7. &c. in all which you shall finde as much as this comes to. But you have Scripture for it also.

The Sunne of the Morning said, I will ascend up into Hea­ven, and sit in the sides of the North, that is, (if Hieronymus Magius may expound it) in the left side of the North, or East­erne part of Heaven where the Throne of God is thought to be. He makes himselfe the surer of this, because of that horri­ble vision in Esdras, the appearance whereof was from the East. But the vision in Esdras hath no greater Authority then a Latine Translation corrected by no Originall; besides what Interpolations there be, not coming so neare to Canonicall Scripture, as to be taken for Apocryphall.

But the fault is not so much in the Booke it selfe. The Ori­ginall we know, whatsoever it were, is given over for lost as yet. But the Arabicke Translation hath escaped. The Manu­script [Page 76] I meet with entitleth two Bookes unto Ezra the writer Cod. Arab. MS. in Arch. Bo [...]. of the Ancient Law. The second containing the Canonicall and received Ezra and Nehemiah; The first is this fourth A­pochryphall, but very cleare of the suspected passages.

No mention here of the two strange Beasts Henoch and Le­viathan: No dividing of the Age into twelve parts, &c. I have cause to beleive, that it is the most authenticke remaine of this Booke; though for the horrible vision it availeth me nothing, for it beginneth at the third Chapter of the Latine, and endeth in the fourteenth, not imperfectly, but acknowledging no more.

In the Visions of the Temple, The Glory of the God of Israel passed through the Easterne Gate; Therefore that Gate was shut up, and might not be opened any more but to the Prince. Ezech. 44. 2.

It is generally consessed that the Representations there made cannot be taken for any Temple which before was, or which afterwards was to be in Hierusalem; also that it is to be meant of the Hierusalem which is above.

And so the Easterne Gate may be said to be, Extra termi­n [...]s hujus mundi, not in this but in the other world, as Saint Hierome concluded.

But whatsoever the Vision describeth, whether a Temple made with, or one made without hands, yet this is plaine, That the Glory of the God of Israel was seene to come by the way of the East.

But of this I make no great matter. That in the Revelation, Chap. 7. 2. if it looke not this way, I know not which else it can.

The words are,

And I saw another Angel ascending from the East (from the rising of the Sunne) having the Seale of the Living God, &c.

Some of the best of the Ancients (as Primasius, &c.) doubt not to set downe here Christ himselfe instead of this other Angel. Then it was he that ascended from the Rising of the Sunne.

[Page 77] But because this Booke also is a Peice of Scripture, which very few men (and the fewer the better) have made bold to understand: I shall make use of an Authority which is suffici­ent of it selfe, Ps. 68. 32, 33. David saith, Sing unto God ye Kingdomes of the Earth, O sing praises unto the Lord. Selah. To him that rideth upon the Heaven of Heavens (which were) of old▪ &c. So we translate it, or from the beginning.

This runneth counter with that strange Interpretation of Gen. 2. 8. by the Chaldee, Theodotion, Saint Hierome, and some more. Plantaverat autem Dominus Deus Paradisum a principio And the Lord God planted a garden of pleasure first, or from the begining. Which leaveth the Cabalists in a pro­bable condition, for they say that seven things were made before the Creation, and they reckon this Garden for one.

But now since that, men have better advised themselves, and generally translated the Place as the Lxx did of old. And the Lord God planted a Garden Eastward or toward the East.

It should be so here too, which rideth or sitteth upon the Heaven of Heavens Eastward, or in the Eastern part. (The same word Kaedem is used in both places) so the Old Saxon, [...]am [...].

So the Lxx, [...], and so the Syriacke, Arabicke, and Aethiopicke Translations. Indeed the Syriacke and Ara­bicke of the Maronites Edition rendreth with some diffe­rence and transposition of the Originall, &c. [...] au­dire fecit vocem suam ab Oriente, vocem fortem, He made his voice to be heard from the East. a strong voice.

And thus I found it also in an Arabicke Manuscript, de praecept. Relig. quoted hereafter.

But I have an Arabicke Translation of the Psalmes (the possession whereof I am bound here to acknowledge a­mongst many other favours to the learned Master Selden) w^ch rendreth the place closer to the Originall. 'Tis there, Sing unto the Lord riding or sitting [...] upon the Heaven of Heavens in the Easterne part.

[Page 78] They that would have it otherwise, seeme to understand Constitut: A­postol▪ l. 2. c. 61.it better then the Apostolicall men did (for I cannot account the Authors of their Constitutions very much below.)

Then rising up (say they) [...]. and turning towards the East let them pray unto God which sitteth upon the heaven of heavens in the Easterne part.

This is the ground I promised to lay downe.

The superstructions I meane to set up upon it, shall helpe to assure the ground it selfe as well as be assured by it.

This is the reason why God planted a Garden in Eden East­ward.

The simplest meaning and most resolved upon, is, that Mo­ses described in respect of Judea. But then it had beene suffi­cient for the Geography to say Beëden, for Eastward added nothing to the situation. Others therefore comming nearer to the words translate it ab Oriente Edenis, referring it to the Country of Eden. And so the garden was planted Eastward, that is upon the Easterne side of Eden. But consider the word againe, and you'l finde that Mikkedem, Eastward, respecteth to Paradise not to Eden. And therefore Mercer, nil obstat (saith he) generaliter accipere in parte mundi Orientali consitum fuisse tunc Paradisum Orientem Solem versus.

But to lose over no more of that time which hath beene curiously spent upon the Delineations of Paradise, note onely what Damascen and the Bishop of Bethraman deliver. That Moses Bar-Ce­pha de Para­dis. lib. 31. c. 13.at the beginning of March the Sunne alwayes riseth directly over Paradise.

The meaning of Moses is this, that the Garden of Eden was planted towards the Aequinoctiall East of the Holy Land. And the meaning of that is, that the Sanctum Sanctorum of this Mother Church pointed toward that part of Heaven, where the Sunne riseth in the Month Nisan.

The Sanctuary of Paradise was that Recesse of the Garden which was distinguished and made so to be by the presence of the Tree of Life. 'Tis said indeed, that this Tree of Life was pla­ced Betoch haggan, that is (as we translate it) in the middle of [Page 79] the Garden. And S. Iohn seemes to beare us this witnesse too in the Apocalyps. But Tremelius knew this was but an Hebra­isme in the old, and but an Hellenisme in the New Testament. And therefore the Woman's answer in his Translation is, Sed de fruct [...] illius Arboris qua est in horto hoc &c. And yet be­cause the conjunction here is dis [...]retive, But of the Tree, one concludeth from thence, that therefore it must needes be in the middle of the Garden, though the hebrew be [...] not Sed, but, And of the Tree. I know it may be taken for But, as elsewhere, let it be so. Yet the He is emphaticall both to the Tree and to the Garden. And so the words are. But of the Tree which is in this Garden God hathsaid &c.

Do we thinke that God spake unto Moses out of the Cen­ter of the Bush, or that our Saviour would have the man and the milstone throwne into the very middle of the Sea? The Tree stood in the Easterne part of the place. Otherwise why the Cherubins and the flaming sword upon this side of the Garden to keepe the way of the Tree of life?

And whither should it respect but this way, that Cain went and dwelt in the Land of Nod on the East of Eden. Gen: 4. 10. Nay the Man himselfe, when he was driven out was assigned to dwell [...] over against the Garden, as the Greeke addeth, that is on the East of Paradise, as the Greeke is rendered by the versio Arab. Ms. LXX. in Arch: Bodl: Gen: 3. 24.

The truth is (how strange soever it may seeme to be) that Adam worshipped God in Paradise toward the East, and so did the whole world till Abrahams time.

The Hebrewes deliver that God created Adam with his face towards the East. I cannot tell that, but that he was no sooner dispatcht out of the dust, but he fell downe to the same earth againe, and adored his maker this same way, there is this great probability.

Besides the commonly used words for East, West &c. in the holy tongue there be 4 other Names assigned to the 4 Cardi­nall points of Heaven of a more especiall and sacred Imposi­tion, and expressed from the measure of a man. The East is o­therwise [Page 80] called Mizrach, i. e. the rising, the West, Maarab; that is, the setting of the Sunne &c.

But in the Holy way the East is called Kedem, that is, the face or fore-part, the West Achor, the backe-part. The North Smol, i. e. the Left; the South Teman, that is the Right hand. But the Heaven could not be said to have a Right hand or a Left, or if it could, then seeing the East was Kedem the face or forefront, the North must have beene the Right hand, not the South.

Indeed Kedem properly signifieth not the face, but that which is before the face. It is the same with Kibla in the A­rabicke. It is certaine therefore, that these Impositions respect­ed either the making of the first man toward the East (which amounteth to as much) or rather the Religious posture of that time, and that Adam called the North the Left hand, and South the Right, because he himselfe in the service of God turned his face towards the East.

I know there be that will tell you, that the reason of this Imposition was the Shecina bammaarab or sitting of Gods pre­sence upon the Arke in the Westerne part of the Tabernacle and Temple with his face towards the East; as if these names had not beene imposed long before the Arke was knowne or thought of in the world, Nay before Abraham was, these were, and yet this passeth with some sot a very happy Criticisme.

But however, that not onely Adam, but the whole world also worshipped towards the East till Abraham's time, my Au­thors are not onely Maimon in his More, but the great Saint Ephrem also and others in the Arabicke Catena. The Traditi­on there is [...] Caten. Arab Ms C. 35. in Genes. i. e. from Adam till Abraham's time, which was the space of 3328 yeares, they worshipped towards the East.

I depends from the very same ground, that the most so­lemne peice of all the Jewish service, I meane that great attone­ment but once a yeare to be made by the Highest and most Holy man, and in the most Holy Place, was performed toward the East, quite contrary to all other manner of addressement [Page 81] in their devotion. So I interpret that place Leviticus C. 16. 14, 15.

It is commanded there▪ that the High Preist shall do with the bloud of the Goate as with the bloud of the Bullocke, and that he shall take of the bloud of the Bullocke and sprinckle it with his finger upon the mercy seate Eastward.

Strange it is to see what shift the Expounders have made to make good this place. They are much troubled to know how the Preist can be said to sprinckle the bloud Eastward; they may well enough, for they suppose the Preist to have stood with his face towards the West.

Tawos the Persian paraphrast rendreth it super faciem propi­tiatorii in Oriente, upon the mercy seate in the East, Meaning I thinke, as an Arabicke Translation of the Greeke, On the Easterne side. The Greeke it selfe is [...], Eastward as the English. So the Chaldee, the Syriack, Saadiah Gaons Arabicke, &c.

All word for word, for indeed the Text could be no plainer then it is. That the Bloud was to be sprinckled Eastward. The meaning is thus. It is knowne that the sprinckling of bloud, this bloud especially, was the Figure of him, who by his owne Bloud entered in once into the holy place and obtained eternall Redemption. Heb: 9. 12. Aaron therefore though at Mishn. Talmud in Ta­mid. c. 4. fol. 35. B.other times he still turned his face towards the West; Nay though at the killing of this very Goat, and this Bullock he not onely turned his owne but even their Faces also towards the West. As the Talmud in Joma; yet when he was to exe­cute Mishna Tal­mud in Joma, c. 3. fol 35. b. Maimonid. in Jom. h [...]ccippu­rim. Isych: Hieros [...] ­lom. in Levit. c. 16. this greatest Course of the Mysterie, he placed himselfe on the wrong side of the Arke, and turning his backe to the beggerly Ru [...]ments of the world▪ he sprinckled this bloud East­ward, The Hierusalem Isychius understood his meaning. It was done (saith he) to represent the Man Cui Oriens nomen e­jus, Whose Name is the East.

You may perceive also that the Scripture intimateth enough that the Man Christ came downe to us from the very same Easterne part. The ground layed is able to put a like under­standing upon the places.

[Page] [...] ( [...]aith Baruch) [...], &c. Looke about thee, O Hierusalem, towards the East, and behold the Joy that commeth unto thee from God. Baruch. 4. 36.

I know there be that loose this prophesie upon the captivi­ty. I am not certaine but that Cyrus may be pretended by the Letter; but I assure my selfe that our Saviour lyeth hid in the Mystery.

Olympiodorus perceived this. Looke about thee, O Hierusa­lem, towards the East, &c. that is (saith he) [...], Towards Jesus Christ our Lord the Sonne of Righteousnes &c, That the Messias is aim'd at, will be certaine to any one that will but consider the pro­phesie, for none else could be called the Everlasting Saviour, verse 22. But [...]e that saith looke about thee toward the East, appointeth them to a certaine place, and not nigh: but then why toward the East? It is evident, that he meanes it of that part from whence the Saviour is said to have come downe from Heaven, and was made man.

Therefore the Father is said to have raised up [...] ob Oriente Justitiam, Righteousnesse from the East, Esay [...]1. 2. That is as Procopius, Hierome, and Cyrill, Christ our Righteousnesse.

The more part I know, crooke the Prophesie to the Patri­arch Abraham; He is called indeed by the Apochryphall Wisedome 10. 6.Wisdome, the Righteous; but more duely the faithfull Abra­ham. Galat: 3. 9. But Righteousnesse it selfe is too great and abstract a Name.

In the 46. Chapter, He calleth a Bird from the East v. 11. Some ancient Copies read it I call a just one from the East. Cyrus is certainely to be meant by the out-side, (as the Jewish expounders rightly.)

If our Saviour be included, as by Saint Hierome and Cyrill it is presumed, the insolency of the Metaphor is taken off by Malachy, where the Sunne of Righteousnesse is promised to arise with healing in his wings. Mal: 4. 2.

W. Tindals Note (I thinke 'tis his) upon that place of Esay is a good old truth. The Prophet meanes (saith he) King Cy­rus which should come swiftly, as a Bird flyeth and destroy Baby­lon, [Page 83] and set the Israëlites at liberty. He should fullfill that which the Lord had devised and decreed. In him is figured Christ, which with the light of his word, purgeth the whole world of Error and Idolatry, and setteth the Consciences at peace and liberty. He flieth swiftly out of the East, that is out of Heaven, whereupon he is called the day spring from on high. Luk: 1. 78.

But the prophesie of Michah is plainer yet: And thou Bethlehem Ephrata, though thou be little among the Thousands Micha. 5. 2.of Iudah yet out of thee shall come the Ruler of Israel &c.

[...] the which (not fearing to do it without example) I translate. And his goings forth are out of the East from the dayes of old.

And this is one of the reasons (for there is another too) why our Saviour is said to be the Man whose name is the East.

The other reason is this.

It was said before, that from Adam till Abrahams time the whole world worshipped towards the East.

This Originall, Principall, and (as it ought to have beene) everlasting Ceremonie, by an Errour of the Persian and Chal­daean worshippers, degenerating into an Idolatry to the Sun, Abraham (saith the learned Maimon) by the instincts of God appointed out the West to his Hebrewes. Therefore the Ta­bernacle and Temple were set towards that side of Heaven, God in the meane time seeming to leave his mistaken place in the East, and come downe to this stiffe-necked people. This was a Literall, and Pedanticall Nation and (to comply with the secret intended mysterie) were so to be dealt with. They did, and they did not worship towards the West.

'Tis true all the sacrifices were offered up towards that way. In the Rites of Azazell, the two Goates were to stand with Maim: in Iom. Hakkip: c. 3. §. 2.their faces the same way. The pile set up for the Phara adumma or Red Cow was to have windowes in it, and the prospect of these was to be towards the West. Talmud. in Phara▪ fol. 96. a.

The 6 Lampes in the Golden Candle-sticke were appoint­ed to burne towards the 7^th, which was that in the midle, but the face of this (saith Maimon) was to burne towards the [Page 84] most holy place, and that it was called the Westerne Lampe. Beth habbech: C: 3. §. 8.

But all this while they worshipped no more towards the West, then towards the North. They worshipped towards the Arke (it was told you before) or towards the place of that. They do so still. And they were, and they are to do so, be­cause the Sun of Righteousnesse was to set upon their Horizon. Therefore they were; And they are to do so, because (as to them) The man whose name is the East is not yet brought forth.

Observe but the Oeconomy and dispensation of this busi­nesse throughout, and there needeth no more to make good the Ground.

That this MAN was called the East will appeare by the pla­ces in Zacharie. c: 6. 12. c: 3. 8.

Behold the man &c. And I will bring forth my servant &c. In the Holy Text it is Behold the man whose name is [...] Tsemach, that is, as not unlearned men have rendred it, the Branch. It is to be noted, that as the Greeke [...] signi­fieth also germinare, so the Hebrew Tsemach signifieth lucere & oriri, for that which we translate the Brightnesse, the Syri­acke rendreth the Tsemach of his glory, Heb: 1. 12. And in the Jewish Astrologie the Horoscope or East Angle is most commonly so called.

We are to read the prophecy as the Lxx did [...]. Dialog. [...]: p 105. i. e. Behold the man whose Name is the East. Thus it was urged to the Jew Tryphon in the most ancient times of Justin Martyr. And thus also to James the Jew in a like conference in the Cetab ol borhan c: 6. & 6. meeting.

The purpose of that booke is to prove out of all the Pro­phets Ge [...]ab. ol. bor­han Arab. MS. in Billioth. Ba [...]o [...]ensi.&c. that our Saviour was the Christ &c. Justus alledg­ed this place among the rest. [...] The strong God said (by Zacharie ehe Prophet) Behold a man whose Name is the East.

But Saint Luke puts all out of doubt, where another Zacha­rie relating to the former saith of our Saviour that he was [...], we render it the day spring from on high, or as Erasmus and the vulgar, the East. Which Beza not know­ing how to dislike, and yet considering with himselfe, that the old Prophecy must be so translated, or else the new must not [Page 85] put it downe Germen ex alto, the Branch from on high, but which no man accepted of.

That the Tsemach in Zachary was the fame with Saint Lukes [...], Beza judged rightly.

But that [...] cannot be rendred by Germen, it is con­vinc'd by the words following. To give light unto them that sit in darkenesse &c. And therefore qui Germen vertunt (saith Scaliger of the Tsemach in Zachary) imperite faciunt, audeo dicere neque mentiar, contra verbum Dei; who so translate it the Branch, do ignorantly, nay I may say and say true too, they do contrary to the word of God. The place in Zachary is to be read thus. Behold the man whose Name is the East, and he shall rise up or shine out from under him, that is from under God the Father.

Jeremie the Prophet would not otherwise be understood c: 23. 5. Behold the dayes come saith the Lord, that I will raise up unto David, [...] Tsemach Tsaddick [...], the Righteous East, as the Lxx, that is [...], saith Severus, Christ the Sunne of Righteousnesse, [...], saith Euse­bius, who elsewhere is called the light of the Gentiles, and the light of the world.

Taeitus himselfe doth unawares deliver some such thing as this, Hist: lib: 5. He is there telling of the destruction of Je­rusalem; how the doores of the Temple flew open on a sud­daine, and a more then humane voice was heard, that the Gods were now upon departing &c.

These things saith he made some reflect upon an old prophe­cy that was found antiquis Sacerdotum literis, which foretold, eo ipso tempore fore ut valesceret Oriens. That at such a time the East should prevaile. I doubt not but the Prophet who e­ver he were, directed himselfe to the Man, Cui Oriens No­men ejus, Whose name is the East. Zach. 6. 12.

Greg. Mag. Moral. in Job: cap. 1 [...] In relation to this Name of Christ the Christians also by some have beene called Orientales. 'Tis Gregory the great's Morall upon those words of Iob, That he was the greatest man in the East. Referring to the same the blessed Virgin hath [Page 86] beene termed Orientalis porta, the Easterne gate; as if that were the meaning of Ezekiels vision c: 44. So Saint E­phrem upon those words of Jacob, this is the house of God and this is the Gate of Heaven. This saying (saith he) is to be meant of the Virgin Mary, who became as it were another Hea­ven, truly to be call'd the House of God, as wherein the Son of God that immortall word inhabited; and as truely the Gate of Heaven, for the Lord of Heaven and Earth entered thereat; and it shall not be set open the second time, according to that of E­zekiel the Prophet. And I saw (saith he) a Gate in the East. the glorious Lord entered thereat, thenceforth that Gate was shut, and is not any more againe to he opened. Caten: Arab: C: 58.

It is not to be omitted that his Starre appeared in the East, and that the wise men came from thence; but which is more to be observed that the Angels sent from God, with the Gospell of this Nativity, they also came from the East,; for their Temple is to be seene upon the East of Bethlem, as the Nubian Geographer.

He was borne too in the Easterne parts of the world.

Nay he was borne in Orientali angulo Civitatis Bethlem, Eccl. Hist. lib 5. c. 17.in the Easterne part of Bethlem, as the Venerable Bede out of Adamannus. The Heavens also met the Earth at this time, for the Autumnall intersection (one of the Aequinoctiall Easts) was the ascendent of his Nativity. But of this there is more to come.

The Holy men of Hierusalem hold a Tradition generally received from their Ancients, that he was buried also with his Face and Feete towards the East. It is affirmed by the Geo­graphers of the Holy Land. But that hee ascended up into the Easterne part of Heaven, it hath had the most ancient and full confent of the whole Church. [...], saith Damascene, when he was received up into Heaven he was carried up Eastward. It was the cause why they reade that place of the Psalmist. Qui ascendit super Coe­lum Coeli ad Orientem; utpote saith Origen▪ a mortuis post pas­siouem resurgens, & in Coelum post resurrectionem ad Orientem [Page 87] ascendens. Who rose from the dead after his passion, and ascend­ed up into Heaven towards the East after his Resurrection. So the Aethiopicke who ascended up into the Heaven of Hea­vens in the East. In like manner the Syriack and some Ara­bicke Translations. But then the Greeke should have beene [...], as in the 18 of that Psalme. [...]. Ascendisti in Altum.

[...] is not properly said but of him that ascendeth his Horse or his Asse, upon which [...] is said to sit. Say unto the daughter of Sion, behold thy King cometh [...], sitting upon an Asse Mat: 21. 5. It fully an­swereth to the Prophets Laroceu, which the older Translation tendered very fitly as concerning the letter, who rideth (or sit­teth) upon the Heaven as it were upon a Horse. v. 4. So the Oracle, [...]. i. e. O thou that sittest or ridest upon the Heavens.

But the Prophet Esay is plaine for the Ascension, as I finde him cited in the Cetab: alborhan cap: 4 & [...] meeting.

Cetab olborhan Ms. Arab. in Archiv. Bibl. B [...]li [...]lens. James the Jew urgeth [...] i. e. as the Prophet Esay saith. The Lord alone shall be exalted and lifted up above the East. The strong Lord shall be exalted in Righteousnesse.

So he readeth the 16. v. of the 5. Chapter. But the Originall as now received maketh no mention of the East, or lifting up, If then it had not, a Jew must needes have knowne it; and I see not with what face it could be urged in this Conference; but I beginne to thinke what Iustin Martyr charged upon this people [...] &c. He makes it appeare to Tryphon, that the Jewes had circumcised their Scripture too, Liber Ms. A­rab d [...] praecept. Relig. part. 1. c. 14 de Ora­tione. Liber ex­ [...]at in Biblioth. D. He [...]i [...]i King. Epi. Ci­cestrensi [...]. p: 83. of the Dialogue.

If our Saviour ascended into Heaven by the Easterne part, we need not doubt but that he will returne by the same way which he went. The Angels intimate as much. I meet with an Author which testifieth that he himself said that he would [...]

[Page 88] Furthermore (saith the Authour) we are to turne our faces toward the East (in the time of prayer) because that is the Coast concerning which the Christ, unto whom be glory, said that he would appeare from thence at his second comming, And I Mat: 24 27.thinke he he referreth himselfe to those words of our Saviour, sicut exit fulgur &c. Heare therefore what Saint Damascene delivereth as from the Apostles, [...].

[...].

And thus shall he come againe in like manner as he was seene to go up, answerable to what He himself said. For as the lightning cometh out of the East, and shineth even unto the West, so shall also the coming of the Sonne of Man be. We worship him therefore towards the East, as expecting him from thence.

And this (saith he) is by uwritten Tradition from the A­postles.

A Canon to this purpose I finde ascribed to their Name in the Arabicke Code. [...] Cod Concilio­rum Arab. Ms. in Arch. R [...]an. Biblioth. Bod­loi.When ye pray (say they) turne your selves towards the East. For so the words of our Lord import, who foretold that his returne from Heaven at the Latter day should be like the lightning, which glittering from the East flash­eth into the West. His meaning is that we should expect his com­ing from the East.

I was ready enough to thinke that the mention here made of Lightning was to intimate the suddennesse and praecipita­tion of that coming, but not being able to devise any speciall reason (other then what is here given) why the Lightning should rather come from the East, I had the lesse to say against the Tradition. Paul de palatio saith, that this meaning of the words is made good by the common consent of all Christians, Credentium quòd in Oriente Humanitas Christi sedeat. Ab eo [Page 89] ergo loco veniet ubi nunc est; beleeving that our Saviour as re­specting his humane Nature sitteth in the Easterne part of Hea­ven. There he is, from thence therefore he is to come.

Therefore that signe of the Sonne of Man, that other Bap­tist as it were of his second coming, is expected to be seene in the East.

A signe of the Crosse it is to be, as the Fathers Chrysostome and Saint Ephrem promise. And the Aethiopian Church is so sure of it, that (as their Zabo saith) it is profest among the Articles of their Creed. That it shall appeare in the East, it is undertaken by Hippolytus. [...]. For a signe of the Crosse (saith he) shall rise up more glorious, then the Sunne it selfe, shining from the East into the West, to give notice unto the World that the Judge is coming.

Considering all these things, I am altogether of their minde who perswade themselves that the Seate and Tribunall of that last Judgement shall be placed in the Aire over against the Mount Olivet.

Joel the Prophet is thought to have foretold as much, when he saith that all Nations shall be gathered into the valley of Jehosaphat; and his feet shall stand in that day upon the Mount Olivet; which is before Jerusalem towards the East. I cannot devise (saith one) for what reason the Prophet should make so particular a Description of this unto them that knew it so well. It is certaine, saith another, spectare haec ad diem ju­dicii, that these things are to be meant of the day of judgement, &c. And if Clemens may be trusted, the Apostles themselves understood no otherwise.

Our Fore-Fathers lived and dyed in this hope. Lete us thinke (so the Preist used to preach upon the Wake dayes) that Christ dyed in the Este, and therefore let us pray besely Lib. Festïvalis in Dedicatione Ecclesiae.into the Este, that we may be of the nombre that he dyed for. Also let us thinke that he shall come out of the Este to the doome. Wherefore let us pray heretily to him and besely that wae may have grace of contrition in our hearts of our misdeeds [Page 90] with shrift and satisfaction, that wee may stonde that day on the right honde of our Lord Iesu Christ. &c.

It is said indeed, But of that Houre, It is not said but of that place knoweth no man. Yet not to be so particular as to point out the very Mountaine or Valley, or to take care with that Doctour in the Jerusalem Talmud, how the bones of Wise men shall rowle under the earth into this place, most ma­nifest it is that this great assise is to be holden upon the Holy Land. Here the World may be said to have beene created, and here it was redeemed; Here the Sunne rose first, and here the Sunne of Righteousnesse; here he dyed and was buried, and the third day he rose againe from the dead, he ascended up into Heaven from hence, and shall come thither againe at the end of the world to judge both the quicke and the dead. And there­fore Quid non statis viri Galilaei? Why stand you not gazing ye men of Galilee, this same Jesus which is taken up from you into Heaven, shall so come in like manner as ye have seene him goe up into Heaven. Act. 1, 11.

Commentar. Arab. Ms in Pentateuch: c: 5. in Archi. Bod­ [...]eianis. I reinforce all that hath beene said with an ancient pro­fession of the Easterne Church [...]

We pray (say they) towards the East, for that our Lord Christ when he ascended into Heaven, went up that way and there sit­teth in the Heaven of Heavens above the East, according to that of David the Prophet in his Psalter. Praise the Lord which sitteth upon the Heaven of Heavens in the East. And in very deed we make no doubt but that our Lord the Christ as re­specting his humane nature hath his seate in the Easterne part of the Heaven of Heavens, and sitteth with his face turned to­ward this world. To pray therefore or worship towards the East, is to pray and worship towards our Saviour.

And that all this is to be meant of the Aequinoctiall East [Page 91] (which also is to be considered) it is made to appeare by Mo­ses their Bishop of Bethraman in his discourse of paradise l. 1. c. 13. He saith there, that the place towards which they prayed, is that over which the Sun riseth in the month Nisan, which is the Vernall Aequinox.

CHAP. XIX.

THe Chaldee renders this. Thou shalt not eat flesh with Milke. So the Arabicke of Erpenius his Edition. That of Saadia Gaon not much differently. Thou shalt not seeth or dresse flesh with milke. The Hierusalem Targum is. It is not lawfull for you, O my people the house of Israel, to seeth or to eate flesh and milke mixt together. This sense may seeme to have a ground from the like prohibition of Linsey▪woolsy garments, and the sowing of a field with mingled seed. Levit. 19. 19. be­sides the present observation of the Iewes, who have practised this sense of the Text immemorially for ought we yet know.

And this seemes to be a strong argument for this Reading to be right, for it is not readily to be suspected, but that the thing which is now and hath beene so long done by them must of necessity acknowledge it selfe upwards to some uncontrole­able Tradition of theirs. For it can hardly be thought that a whole profession of Worshippers should possesse themselves of such an opinion without a Generall and confest witnesse of their Ancients.

The Iewes Kitchin (as if there were a sex in meates and di­shes too) is divided as their Synagogues where the Women pray by themselves in another Roome. They are indeed of the Congregation, but not of the Company. And this should be so. But to keepe the Milke pan from the company of Flesh▪pots. To have one dish for Flesh, and another for white [Page 92] meates, and to have a supernumerary knife for Cheese and Butter (for these and flesh may not be cut with the same) and to quote for all this the Prohibition here spoken of. Thou shalt not seeth a Kid &c. is to make the word of God of none [...]ffect by their Traditions. Mat: 7. 13.

'Tis more then I need to do to set downe the particulars of this Superstition, or all their distances twixt flesh and milke. See Maimon in the Halaca of forbidden meates. c. 9. §. 1. Shulcan: Aruc: in Halac: Basher Vecheleb. Numb. 87. If Leon mode de gli R [...] ▪ Hebr. part. 1. c. 3. n 3. & part: 2. c 6. n. 12.not, see the Late Rabbin in his Booke of moderne Rites, or the learned Buxtorf. Synagog, Iud: c: 26.

The summe of it is, that by this law they may not seeth or eate flesh and milke together.

But did not Abraham their father, when he entertained Angels instead of men under the Oake of Mamre, take butter and milke, and the Calfe which he had dressed, and set it before them? and they did eate &c: Gen. 18. 8.

If this practise of the Iewes be grounded upon a misinter­pretation of the Text, then the more ancient and universall it is, the Errour is the greater. That the Text is absolutely mis­understood Mat: 15. 3.is a cleare and granted case and will be plainer yet anon.

And how these men use to transgresse the Commandement of God by their Traditions is beleev'd enough.

I will here set downe but this instance. Psalm. 17. 14. We render it as we should. Whose belly thou fillest with thy hidden things. They read it, and the North shall fill their bellies, and misapply it to the matters of generation [...] &c. Talm: in Bera­coth fol. 5. b. c. [...] ▪whosoever say the Doctours in Beracoth shall set his Bed North and South shall beget male children, Ps. 17. 14. &c. Therefore the Iewes hold this Rite of Collocation (and by these very words of the Psalme) to this day. Therefore allso at the Celebration of their Nuptialls, the Bride is appointed to stand with her face turned towards the North or South, as an Omen of happy procreation both for the Number and Sex of Chil­dren. They tell you also of Davids harpe hung up upon the Tester of his Bed, which being every midnight constantly blow'd [Page 93] upon by the Northerne winde, warbled of it selfe. Talm. in Be­rac. fol. 3. b. As if Davids Bed had beene set in this posture too.

And yet all this (how much soever pretended) is none of the right reason why the Iewes place their Beds North and South. They are bound to place their Beth Haccisse, or house of office, in the very same situation, so that he that sits downe to cover his feet may have his face turned towards the North and South, but by no meanes toward the West or East. Tal­mud: in Bera: fol: 62. a:

For however the Doctours Alphesi and others in contem­plation of the Causes of this have sought out many inventions, yet the reason of the last is the reason of the first. Which the Glosse giveth to Beracoth c: 1. fol: 5. b: And it is, That the uncomely Necessities of Nature (or Matrimony) might not fall into the Walke and Wayes of God, whose Shecina or dwelling pre­sence lyeth West and East, &c.

The Lxx rendreth it, Thou shalt not seeth a Lamb in his Mo­thers milke, and so an ancient Arabicke Translation of that Thou shalt not dresse [...] a Lambe in the milke of his Mother.

The Persian paraphrase is [...] Na Koshtani Basbache der shier madreau. Thou shalt not kill a Kid in the milke of his Mother.

This reading seemes to suggest a ground for their interpre­tation who would have it to be thus. That no man of Israel should seeth a Kid of the Goates, or Lamb of the flocke, or any other youngling in the milke of the damme; that is, as some, the damme with the young. As in the case of a Birds nest: others make it respect to their sacrifices, that no man might bring a Kidde or Lambe &c: to the Lords House before the eighth day; for seaven dayes it was to be with the damme and then it might be brought to him; Otherwise they say that howe­ver they might sacrifice any young thing even in the milke of the Mother (for Samuel offered up a sucking Lambe or Lambe of the Milke) because the Religion of the thing would beare [Page 94] it out) yet in common eating it might not be, that is they might not eate a Kid so long as it was with the damme, or sucking.

Let it be taken notice of here that the Lxx and the Arabicke Translation of that were not much out in translating the place Thou shalt not dresse a Lambe &c: for Gedi signifieth a Kid of the Sheep, as well as the Goates. And in Exodus you'! finde a Lambe of the Goats, as well as the Sheepe, Chap: 12. 5. So that this cannot be depended on.

To referre it to the sacrificing of a Lamb or Kid before the eigth day will not be sense, for this is otherwise forbidden be­fore, and in plainer words, Seven dayes shall it be with the damme &c: Exod: 22. 30.

And to make it concerned in their common eating, as to for­bid cruelty or put a restraint upon delicious feeding, imposeth yet more absurdly upon the Law.

Isaack ben Solomon (adopted sonne to one of the Kings of Arabia, and a famous Physitian of his time) in his booke of dyets translated out of the Arabick hath this consideration upon Goats flesh.

Sunt enim Lactentes, sunt & vicini suae nativitati, sunt quo­que Isaac Iuda de die [...]s particular part. 4▪ c. de Ca [...]ne H [...]r [...]ina.juvenes & decrepiti. Lactentes vero sunt caeteris animalibus in sapore & nutriment [...] praestantiores. Lac enim natutralem [...]is praestat humiditatem, eorum complexio temperata est in calore & humiditate abs (que) sui corruptione. Facilem ergo & subtilem dant dietam. Et quò diutiùs lacte nutriuntur eò meliores ac teneriores erunt.

The Author, saith that no flesh whatsoever can more exactly nourish then that of a sucking Kid, or Kid of the Milke, and moreover that the longer it is with the damme, by so much it is the more excellent meate.

The same Author saith de Agnis Lactentibus, of Lambes of the milke, pessimum dant Sanguinem, that they breed the worst blood and as bad as that of an old Goate.

Experience teacheth all this to be true.

And would you have it so then that the Lawgiver should forbid his people the worst of meates to restraine delicacy, or the best of nourishments to avoid cruelty. And yet this is the case of the Text.

[Page 95] But now to make way for that sense which the Prohibition indeed intendeth to, I thinke fit to lay downe these grounds; And they are such as will need to be taken better notice of by those that hereafter shall undertake to tell the meaning of Mo­ses Law.

Know then from Him that knew it best and first (the most learned Maimon) that the praecepts in the Law, those of this kinde especially, are still set downe with a reflex upon the Heather Rites, and not those onely of simple Idolatry, but most of all such as were complicated with Magicall and un­reasonable Superstition.

Neither is the Respect of these Lawes so large and indistinct, as to looke upon all the Heathen in Grosse, but referring pur­posely to that neighbouring part of Paganisme professed by the Aegyptians, Canaanites. Chaldaeans▪ and Amorites.

These Superstitions were termed by the Ancient Rabbines Viae Amorhaeorum, the way of the Amorites, that is wayes which the Iewes were bound to call Heresie. Otherwise they were called Zabiorum or Zabaistarum Cultus. i. e. The Easterne Idolatry.

These Rites the Zabii had written in many bookes; a good part of which were translated into Arabick, and these Mai­mon made use of, as the Sepher Hattelesmaoth or booke of Te­lesmes. Sepher Hasharab, Sepher Tamtam, Sepher Maaloth hag­galgal, Sepher Isaaci. Abooke of Isaacke the Zabiist of all the Rites and Customes of their Law. But the booke of greatest account, saith Maimon, is the Sepher Avoda Henbattith, or liber de Agri-Cultura Aegyptiorum. By this booke you may judge of the rest, and of this by a strange passage quoted out of it in the Sepher Haccozri [...] i. e or as the Bookes of the Avoda Henbattith, which make mention of some certaine names, Ianboshar, Tsagarith and Roani, and they say that these (men) were before Adams time, and that Ian­boshar was Adams Tutor. &c. Cozri: lib. 1.

[Page 96] Out of these Zabian bookes, this latter especially, Maimon made good the greatest part of the Ceremoniall Law, and which is more made it familiar too, and reconcil'd the strange­nesse of those precepts to any mans proportion of reason and beleife. Onely about the case of wine why God would have that used in sacrifice, seeing that the Zabii did so too, he con­fesseth himselfe to be very much troubled, and not knowing how to referre it.

Yet he giveth a reason from some others, that God with a Respect had to the 3 principall parts of man, The Heart, the Liver, and the Braine, would have his sacrifices be made up of three answerable things, Flesh, Wine, and Musicke, More: part. 3. c: 46.

But in other cases the prohibition in the Law (for the grea­ter part) lyes against some Rite or other of Magicall Idolatry.

So from this prohibition in the Law Lev: 19. 19. Thou shalt not sow thy field with mingled seed, nor thy vineyard. Deut: 22. 9. The Hebrew Doctours lawfully conclude, that all divers kindes of Trees are to be meant as much. As to graft one Tree upon another of another kinde. And Maimon turn­eth this backe upon the wayes of the Amorhites. For the Zabii (saith he) used so to do, They observed such a place of the Moone, made such a suffumigation, uttered such and such words at the grafting of one Tree upon another assuring, themselves that those Rites were necessary to fructification. More part: 3. c. 37.

I should thinke that Saint Paul had an eye upon this, when he tells his Amorite or Gentile that he was but cut off from the wilde Olive, and grafted contrary to Nature (that is the wayes of the Iewes) into a good Olive Tree. Rom. 11. 24. As things stood before, so heterogeneous a branch might not be inserted, but now Saint Paul was in Saint Peters case. He was not to call any thing Common or Ʋncleane.

Maimon repeateth there another practice of theirs to the same purpose, but such a one as will uncover too much if it be rendered in our words.

But the fittest instance to this end is from the Lawes of [Page 97] blood. It is forbidden there that any man of Israël should eate blood.

Also it is commanded that the Blood be sprin ckled upon the Altar, and moreover that it be covered with dust, or sprinckled upon the ground as water.

Some of the Zabii did use to eate the blood, some others who reckoned this to inhumanity, at the killing of a Beast reserved the blood, and gathered it up into a vessell or trench, and then sitting downe in a Circle about the blood they are up the flesh, and satisfied themselves with an opinion that their Daemons fed upon the blood, entertaining a strong conceipt that this manner of sitting at the same Table with their Gods would engage them to a nearer tie of conversation and fami­liarity, and promising to themselves also that these spirits would infinuate themselves in dreames and render them capa­ble of Prophecy and things to come.

In reference to these wayes of the Amorites, God expressely forbad his people to eate blood, for so some of the Zabii did; and to meet with others who gathered it up into a Vessell, he commanded that the blood should be spilt upon the ground like water.

And because they ate their sacrifices in a Circle round about the blood. He also commanded that the Blood should be sprinckled (not about but) upon the Altar.

So here it is forbidden to any man of Israël to seeth a Kid in the milke of the Damme.

It is certaine that this must respect to some Idolatrous Rite of the Heathen, for to take any other course with it is not to tell the meaning, but to make a shift with the place.

Here to hope for any such custome to be found of the Hea­then in grosse, the labour hath beene sufficiently lost already.

If it were true, as Tostarus said (out did not beleeve himselfe) that the Gentiles used to sacrifice a Kid sodden in the dammes milke to the God of the fields, it would make very much to­wards the matter. Thus much is so, that Sylvanus was the God of the woods and fields, and that milke was one of those things which were to him offered in Sacrifice, as a Kid to Fau­nus. [Page 98] Milke also was among the Sacrifices of Pan the God of the Shepheards, and the same was offered to Ceres in the Ambarvalia. There is reason also why a Goate and Goats milke should be of Reverent importance in the Heathen de­votion, for Jupiter himselfe suckt no other milke then this. It is exprest upon a Reverse of Valerian silver. The young God upon a she Goat holding by one of the Hornes▪ with this Inscription Jovi Crescenti. Neither is it to be denyed, but that in the sacrifices of Bacchus both a Kid and milke were offered. But of a Kid sodden in the damms milke in any Rites of late Heathen devotion it resteth to be revealed as yet.

One Simler noteth, that some of the Hebrewes say, that the Ismaëlites used to seeth a Kid in Milke. 'Tis true indeed deed Abarbinel saith they do so [...] to this very day. But see what Aben Ezra said to that upon the same place of Exod. 23. &c.

By the Ismaëlites we are to understand the Arabians, that is the Saracens before, and the Turkes now. And yet in whose Ritualists as Ben Casem, Side Ben Hali, Abdalla &c. if you finde any such thing, it will be more then could be expected from them that have looked for it too.

That they eate Milke and Goates flesh also I know, so doe we too: And what then?

If they did to the Text here, they are to seeth a Kid in Milke, which is more I thinke then the best man in the Kitchin will undertake to do, [...] unlesse he take time to do it (as Aben Ezra saith.) But this is not all, a Kid is to be sodden in Goats milke, and which is more then that too, it must be the milke of the damme.

The first words beare a troublesome sence, and the last are so plainely Magicall, that of themselves they prevent any o­ther way of interpretation. Therefore Abarbinel made his recourse thus farre this way, as to thinke that it was an Idola­trous Rite of the Heathen, To seeth a Kid in Milke at the time of in-gathering of fruits, hoping by this to propitiate their Gods.

And he pretendeth as for a ground for his meaning the Spa­nish [Page 99] mesta a kinde of Country feast which their Shepheards use to make themselves merry at twice a yeare with Kiddes and milke.

But to eate Kid or milke, or both, is a continuall Nothing to this purpose.

The very words themselves instantly import a Magicall preparation. Therefore the very learned Maimon, though he interpret this place for company as the ordinary Iewes do, yet he doubted not to cast it upon the way of the Amorites, for this reason, because he findes it twice annext to the 3 anni­versary turnes in the yeare, Exod: 23. 19 34. 26. Tribus vici­bus conspicietur omnis masculus tuus, &c. And this reason (saith he) magnum apud me pondus habet, licet eam hactenus in libris Zabiorum nondum viderim, very much prevaileth with me, though I have not met with it in the Zabian bookes.

But it seemes the Karraite (quoted by Master Cudworth a learned man of the equall University) had met with this Tra­dition. The Karraite saith, that

It was a Custome of the ancient Heathens, at the In gathering of their fruits to take a Kid, and seeth it in the milke of the Damme, and then [...] in a Magicall way to go about and besprinckle all their Trees and Fields and Gardens and Orchards, thinking by this meanes they should make them fructifie and bring forth fruite againe more aboundantly the next yeare. So the Karraite.

Note this also, that these Zabians might not make any other but a Magicall use of a Kid. These Worshippers did sacrifi [...]e More. N. p. 3. c▪ 46.to the Seirim or Daemons in the forme of Goats; Therefore the eating of Goates flesh was forbidden them. Notwith­standing, nay for that reason the Magicall use of Goats was Holy and Religious.

The Magicall preparation of a Kid hath a plaine respect un­to the Seirim or Goat-Divells. But for the reasons of the manner they cannot be given, for then it were not Magi­call.

'Tis enough that such a thing was used in the way of the A­morites, and therefore expressely forbidden to the people of [Page 100] God. Also it may very well be thought that the People of God themselves (some of them) drew downe this Example of the Zabii into their owne practise. Why not this as well as sacrificing to the Seirim or Devill-Goats. Levit. 17. 7? If the people of God did so, that is seeth a Kid in the milke of the Damme, to hasten the maturation of their Fruits, then this was the reason why the Prohibition is so often repeated in the Law.

Maimon quoteth a like practise of the Zabii out of their booke Avoda Henbattith.

They putrified certaine things (which the booke nameth) having observed when the Sunne was in this or that degree. They performed some Magicall operations, and so went away with this perswasion, that whosoever should be sprinckle a new planted Tree with this charme, the Tree would fructifie in a shorter time then otherwise it would have done.

This affordeth another likelihood for the Karraites Traditi­on of seething a Kid &c. that this also was to be found in the Zabians bookes, though the learned Maimon had not yet met with it.

CHAP. XX.

IT was a custome among the Jewes, especially and first to begin all things with God. They undertooke nothing with­out this Holy and devout Parenthesis [...] If [Page 101] God will. They otherwise exprest it [...] If the Name please, or [...] If the Name determine so. And by the Name they meane the great one, Jehovah.

It was a phrase of so common speech with them, that they contracted it into an Abbreviation of their kind, which to a­void repetition at large, useth a Letter for a word. The Ab­breviation is. [...] It is not onely a Phrase of the Jewes and Scripture, but of all the men of the East.

You rarely meet with a booke written in the Arabicke, but beginneth Bismillahi, In the name of God, &c. An Alcoran especially, or any other Booke of their Divinity. And for the Alcoran, it does not onely All, or the whole Booke beginne so, but every Surat or Chapter of that Scrip­ture, as they account it.

Not onely so, but they make a common use of this very ex­pression If God will Their words are, (and the Persians use the very same) [...] Si Deus voluerit, or [...], If the High, or Allmighty God will, as Nassyr Eddyn in his Commentaries upon the Arabicke Euclid, at the end of his Preface to the tenth booke, and elsewhere.

The Arabicke Nubian Geographer beginneth his booke, in the Name of the mercifull and compassionate God, from whom is helpe. And in the end of his Preface, he saith the same thing in more words. Quapropter potentissimi ac summi Dei, quem unum & solum esse fateor, qui sufficientissimus at (que) optimus Protector est, auxilium exposco.

From the Orientall part of the World this manner of speech descended downe upon all the Inhabitants of the Earth. The Greekes [...]ender it [...], which is the same with the Latines Deo volente, If God will. Of which you may see more, and very much to this matter, if you consult with Brissonius de Formulis &c. Lib. 1. p. 68, 69. &c.

Indeed it were very much, if we men of what Nation soe­ver under Heaven should go about any thing without this sea­sonable condition of Gods helpe. If we live and move, and have our being in him, (as Saint Paul quoteth out of Aratus) and the Scholiast Theon interpreteth to be meant of God [...] [Page 102] [...] ▪ certainely we ought not to venture upon any thing without A Jove principium. As he ought to be in all our thoughts, so especially in those of enterprise and designe, be it of the greatest, nay be it of the smallest undertaking. Especi­ally we men, (I can beleeve the Angels of God do so to) for though the Gospell say, that the providence of God cometh downe to the price of a Sparrow, (and were not two of these sold for a farthing?) Yet Maimon saith that God doth not take care for Oxen, but setting all other things aside maketh it his onely businesse to procure the matters of Mankind. See his excellent discourse upon the Providence of God. More: Nevoch: Par. 3. C: 17.

Considering the engagements either of Gods provision, or mens usuall Fatalities, one would thinke this manner of speech to be equally naturall to the whole race of Mankinde, yet (as I said before) the Jewes gave the first example, and they themselves brought it into use, but upon this occasion.

It relateth to one of the wise sayings of Ben Sira an old Sage of theirs, and beleeved by them to be Jeremie the Pro­phets Nephew. The saying is this

[...]

i. e The Bride went up into her Chamber, but did not know what was to befall her.

Upon this the Perush there maketh this Explication. [...] i. e. Let a man never say (he will do) any thing▪ without this (exception) If God permit. There was a man who said, To [Page 103] morrow I will sit with my Bride in the Bride-Chamber, and, will know her there. They said unto him, say, If God will. He said unto them, whether (God) will or will not, To morrow I will sit with my Bride in my Bride-Chamber. So he did. He entered with his Bride into the Chamber, and sate with her all day. At night they went both to bed, but they both dyed before they knew one another. When they found them dead in the morning each by other, they said the saying of Ben Sira was true. The Bride went up into the Bride-Chamber, but did not know what was to befall her. Ʋpon this they said. Whosoever hath a purpose to do any thing ought to say If God permit, Otherwise he is not like to prosper.

The words of Saint James have a full respect upon this Tra­dition, you may easily perceive it, if you marke these words.

To morrow we will goe &c. especially the close. We shall live, and do this, or that.

CHAP. XXI.

NOt so much to interpret the place, as the interpretation of that; and moreover to tell the meaning of a hard word in the Law, I make this animadversion.

The Note upon this in the Midbar Rabba, is [...] Mid: Rab: fol. 238. Edit: Cra­covt Venet [...], 158.i. e. Goe downe and see how every tribe hath a Maiuma of its owne, and when any one is minded to go to his Maiuma, he causeth all his flocke to [Page 104] passe before him, and chooseth out the fattest, and killeth it, &c. But saith the Author of the Glosse here, [...] I have not found, nor heard what should Aruch. in [...] he the meaning of the word. David de Pomis saith it is, [...] the name of an Idol. As Philip Aquinas thinketh, it answereth to, [...] Marbeck in the Text, and is to be ren­dred. Saginarium, The stall. Munster expounds it, Socius Comes. The Aruch quoteth the word in this passage out of the Megillath Ecah, [...] i. e. And they bring in the Maiumas into the Theater with his head uncovered. But for the meaning of the Maiumas either here, or in the Midbar, the Interpreters have left it in a very doubtfull condition. I may possibly have better lucke, (I pretend not to so much skill as they had) in expounding the words.

Though the word in the Aruch and in the Midbar be the same, yet by the sence they cannot be of the same signification. The word in the Aruch (as I thinke) is taken from the Greeke [...], as the very next word, [...], and meaneth no otherwise.

But for the meaning of the same word in the Midbar, it must needes beare another manner of construction: And if it be not that which is to follow, it will be hard, I am sure, to say what it is.

The fore-mentioned Author of the Glosse conjectureth C. De Maiu­ma L: unic. Cod Theod. lib. 15. [...]i [...]. 6.from the sence, that it is to be meant of [...] A Fe­stivall day. And this was the meaning of the Midbar, and to be understood of that Maiuma in the Iustinian and Theodosi­an Codes.

And that was (if Suidas knew it) [...]. &c. A Roman Solemnity celebrated in the month of May, when the Cheife of the City of Rome were wont to go to Ostia, and there disport themselves, thrusting one another into the wa­ters. The Glosse to the Basilica nameth not what, but s^th it was a kinde of Solemnity observed by the Romanes in the Month of May, but that it was done at Rome, and [...], to the honour of Maia. And in Aethicus the Cosmographer it [Page 105] is found, that the people of Rome went in procession with the Consul to Ostia Castorum celebrandorum causâ solennitate ju­cundâ. Tacitus also maketh mention of a certaine sacrifice done at Ostia in the Castors Temple, sed ventorum marisque causâ factum, saith Ammianus Mareellinus, Lib: 19. To Lipsius, all this is one and the same with the Maiuma in the Ad Lib. Annal. 11.Law.

If there were no more in it then so, Hotoman did well e­nough, out of Vandulphus, to reckon this among the innocent sports: though that he should say it was Armorum ludicra exercitatio, cùm aliquot adolescentes me [...]se Maio oppidum in a­qua positum dimissi in aqua ludibundi oppugnabant, is by I know not what authority.

The Civilians make some lesse; none more of the matter.

Bartol said, it was Ludus quidam, a kinde of sport.

Cujacius, Alciat, Gothofride &c. hold themselves to the Tradition of Suidas, and Gothofride referres us to Gregori [...]s Cosmographie; Cujacius more correctly, to his Chronogra­phie.

But it should have beene, not Gregorii, but Georgii Chrono­graphia. Nor is Georgius Cedrenus to be meant, as Cujacius thought: but Georgius Theophanes. And the words are:

[...]. &c. Which Anastasius Bibliothecarius ren­dreth; Praeterea [...] facta Imperator in Sophianis sedit cum filio suo▪ &c. Hist. Miscell. lib. 23. Gyraldus guessed it to be the Floralia, with which indeed it can compare in ob­scenity and debauchment.

But it is not made knowne by any of all this, what the Ma­iuma was. 'Twas an Orientall Celebration (as Baronius well observed) but of what sort, onely Iohannes Antiochenus hath discovered. The Authour had before related out of Pausa­nias the Chronographer, that Sosibius an Antiochian had left as a Legacy to the City of Antioch, the yearely revenue of fifteene Talents of Gold, toward the expence of the publicke sports: which by the corruption of the Feo [...]ees having beene disposed of the wrong way, the Citizens petitioned the Em­perour [Page 106] Augustus, that it might be restored to the first use. Which was granted: but the same case falling out againe, they addressed a like suite to the Emperour Commodus, by whose commands the Legacy was againe shared, and a due portion thereof set out for the Olympicke Games; another for the Ioh: Antioch: M [...]n Archiv: Baroc. Biblio. the [...] ▪ Bodleian. Circensian, [...]. &c.

[...]. i. e. In like manner also for the trietericall sports (celebrated by night in Tents, I meane the Orgia, that is the mysteries of Bacc [...]us and Venus, commonly called the Maiuma, for that they were solemniz'd in the month of May) a considerable summe of the Gold was set out for the charge of Lampes and Candles, and other necessaries for this Solemnity or Wake, in which they tooke their pleasure for the space of thirty whole nights together &c.

I must not here uncover the [...] Veneris [...], as Clemens Alexandrinus calls them▪ It is not once to be nam­ed Clem: Alex. in Protrep.amongst us, what this people did in the darke: [...], &c. as the same Author.

Illud vero (saith the Emperour Arcadius) quod sibi nomen procax licentia vindicavit, Maiumam, soedum atque indecorum spectacul [...]m, denegamus. Cod: Theodos: Lib: 15. Tit: 6.

It was forbidden (as Me [...]rsius tooke it) by the LXII Ca­non of the Synod in Trullo: [...]. &c.

But the reading there is not, [...], the first of May; but, [...]: the first of March. And so the Cod Concilior. Arab. MS. in Archiv. B ll. Bodleian.Arabicke Code [...] i. e. And the first day of the first Month, that is, Nisan or March.

For the derivation of the word, if any such disport in the waters was made, as Suidas remembreth to us, it were obvi­ous [Page 107] to fetch it from the Orientall [...] Majim. Or if it were found that these Orgia were first, or most celebrated at Maiuma (the sea side of Gaza) 'tis possible that the place might give name to the celebration. which hath the more colour, for that in the Tetramphodus or Quatrefois of that Citie upon an Altar of stone there stood a marble statue of Venus, representing the figure [...]; Metaphrast. Ms. in Archiv. Baroc. Feb. 25. of a naked woman, &c. as Marcus Diaconus in vita Porphyrii Gaz [...]orum Episcopi: otherwise, the Authors owne derivation must be taken.

If the Prophet may at all be understood in the sense of the Midbar, it soundeth not much unlike to that which the Em­perour Julian told the Antiochians in his Misopogo [...].

[...]. There's none of you all (saith he) but can willingly spend upon your private banquetings and feasts, and I well know how much many of you can throw away upon the Maiuma: but for your owne, or the Cities safety no man offereth up any thing either in private or in publike.

The word of Amos is: Wo to them that are at ease in Zion &c. That stretch themselves upon their Couches, and eate the Lambes out of the flocke, and that chaunt to the sound of the Vi­oll. &c. That drinke wine in bowles &c. But they are not greived for the afflictions of Joseph.

CHAP. XXII.
The meaning and Considerations of Light in Scripture.

GOD is Light, and in him there is no darkenesse at All. John 1.

The Reflexion of this Originall Glory shining upon the dust, the dust became Light, that is man, for so the Antients termed him; [...] saith Phavorinus, we call a man light. but the opacous body of sinne interposing it selfe betwixt this borrowed Light, and the Fountaine, cast a sha­dow, the shadow of death.

The darknesse being so thicke and so exceeding, that (if we regard what the Master of the Sentences hath said) the Sun it selfe shined 7 times brighter before the fall, then ever it did since.

To bring the world out of that darkenesse into this Mar­veilous Light, the day spring from on high was to visit us. To prepare for this day there first appeared a Burning and a shining Light. John 1. but he was not that Light, but came Iulij Schiller. praefat. in Ʋ. r [...]nogra [...]h. Christian. p 6. Col. 2.before to beare witnesse of the Light. Soone after Jesus, that is (as in the China Tongue it signifieth) the rising Sun, that Sun of Righteousnesse, himselfe arose with healing in his wings, Malac. 3. It was then the longest Night in all the yeare; and it was the midst of that, and yet there was day where he was; for a glorious and betokening Light shined round about this Holy Child. So the Tradition, and so the Masters describe the Night-peice of this Nativity.

At his Transfiguration a greater Light shined about him. His face was brighter then tbe Sun, and his very Cloathes whiter then the Light. Till now the Father of Lights him­selfe dwelt in the thicke darkenesse, never shewing himselfe but in a Cloud; but in these last dayes, he is God manifest 1 Tim: 3. 16. and in the Brightnesse of his glory. Heb. 1. I do not finde, (saith Venerable Bede) among so many Angels▪ that were sent before the Law, that ever any were seene with a Light shining about them.

[Page 109] Now a Light shineth about S. Peter in the prison, and about Saint Paul [...], a very great Light. Nay a Light shin­ed about the Shepheards too. And though it were then the dead of the Night, yet the word was brought by the Angel hodie Natus est, &c. This day is borne to you &c. Therefore also at the setting of this Sun which was the Reverse part of the Mystery, darkenesse fell upon the Earth, the Naturall Sun eclipsed in the midst of Heaven, and therefore the Moone making it more then Midnight in the subterraneous position all of the colour of Saturne the signifier of blackenesse, who rising from the Horoscope beheld these two Eclipses in a square Malignant aspect.

Not so only, for in the selfe same day (which is more per­haps then you have heard of) there hapened a naturall defecti­on of the Moone in the 11 of Libra, begining at Hierusalem about 6 in the Evening, insomuch that the Sun was no sooner gone downe, but the Moone appeared in the East Ecclipsed of more then halfe her Light; So that as the Light was taken from that day, so darkenesse was added to that Night, and within the space of 6 houres, the Sun was once unnaturally, and the Moone twice Ecclipsed. The Calculation and Fi­gure of this Lunar Ecclipse, you may see (if you will) in Chro­nologia Catholica Henrici Buntingij fol. 237. b: & 238. a: See also Sethus Calvisius in Tiberius Caesar. ad An: post Ch: n: 33. to the 3 day of April.

As our Lord himselfe, so his Gospell also, is called Light, and was therefore anciently never read without a burning Taper, etiam sole rutilante ('tis Saint Hieroms Testimony) though it were lighted in the Sun, Supposing therefore out of Albumazar, that every Religion is governed by some Planet, as the Mahumetan by Venus, the Iewish by Saturne, &c. Some Astrologers did not inconveniently to attribute the Christian to the Sun.

Not the Gospell, but the Preachers of it also are called Lights; Vos estis Lux Mundi, ye are the Light of the World; and the first preacher of Repentance was said to be Lucerna ar­deus, &c. a burning and a shining Light.

[Page 110] The carefull Church perceiving that God was so much ta­ken with this outward symbole of the Light, could doe no lesse then goe on with the Ceremony. Therefore the day of our Lords Nativity was to be called [...], the Epiphany, or appearing of the Light; and so many Tapers were to be set up the Night before, as might give Name to the Vigil Vigili [...] Luminum▪ And the Ancients did well to send Lights one to another, whatsoever some thinke of the Christmas Candle.

The receiving of this Light in Baptisme they call'd not usu­ally [...]: Eucholog. fol. [...]. A.so, but [...], Illumination, which further to betoken, the rites were to celebrate this Sacrament, [...], &c. with all the Tapers lighted, &c, as the Order in the Euchologue. The Neophytus also or new convert received a Taper lighted and delivered by the Mystagogus, which for the space of seven dayes after he was to hold in his hand at Divine Service, sitting in the Baptistery.

Who perceiveth not that by this right way the Tapers came into the Church, mysteriously placed with the Gospell upon the Altar, as an embleme of the truer Light?

It was imitated againe by the white garment received at the same time in Baptisme, as the Emperours expound it in Theodosian's Code; Coelestis Lumen Lavacri imitantis nova [...] sancti Baptismatis Lucem vestimenta testa [...]tur. Cod. Theod. de Spectae. So the Preist in the order of Severus. [...] Change (saith he, bespeaking the new Converts) your Gar­ments, and be white as the Snow, and let the Light shins as the Angels.

Remaining yet unto us of this is that which we more com­monly call the Chrisome (ab unction [...], as the Manuall, &c.) wherewith the women use to shrowd the Child, if dying within the Moneth. Otherwise it is to be brought to the Church at the day of purification.

But by an Order of Baptisme in Edward the sixth's Litur­gy of the yeare, 1549. It was to be put upon the Child at the Font; for the Rubricke is, Then the Godfathers and God­mothers shall take and lay their hands upon the Child, and [Page 111] the Minister shall put upon him his white [...]esture, common­ly called the Chrisome, and say

Take this white vesture for a token, &c.

And good reason; for [...], White doth best of all become the Children of Light, saith Clemens Alexandrinus.

The Apostles in the Alcoran are call'd Elhava [...]i [...]a, the white men, Viri vestibus albis i [...]duti, (as our Robert of Reading translated it) Men clothed in white apparell. So also they are called in the Arabicke Preface to the foure Evangelists, and for the same reason, Ʋt viri doctissimi putant, saith Kersteni­us in vit. 4 Evangelist. p. 16. Some Commentatours upon the Alcoran I know give another derivation of the word, but it concerneth not this place. 'Tis the Colour of the Angels cloathes, Apoc. 4. 4. Nay the Ancient of dayes Himselfe is said to goe in White, Dan. 7. 9.

And that our Holy Garments are of this colour, the rea­son is good, as respecting the Gospells Light.

The funerall Tapers (however thought of by some) are of the same harmelesse Import. Their meaning is to shew, that the departed soules are not quite put out, but having walked here as the Children of the Light, are now gone to walke before God in the Light of the Living.

The Sun never arose to the Ancients, no nor so much as a Candle was lighted, but of this signification. Vincamus was their word, whensoever the Lights came in, [...], for Light (saith Phavorinus) betokeneth victory. It was to shew what trust they put in the Light, in whom we are more then Conquerours. Our meaning is the same, when at the bringing in of a Candle we use to put our selves in minde of the Light of Heaven; which those who list to call supersti­tion, doe but darken Counsell by words without knowledge, Job. 38. 2.

But the Rising of the Sun was observed with a more. so­lemne Oraison; For no sooner did this Light appeare, (so the Syriacke Rituall) [...] [Page 112] [...] but every man was to turne himselfe towards tht East, and worship God, and then say this prayer. Jesus full of Light, in thy Light may we see Light, for thou art the true Light which enlighten­eth every man that cometh into the world. Enlighten us with the glorious Light of thy Heavenly Father.

CHAP. XXIII.

VPon my uttermost strife with this Place, I see not how it can be well avoided but that an Abysse of waters must be granted to be above the Supreamest Orbe. God I know hath bound up the waters in his thicke Clouds, and the Cloud Job. 26. 8. Albert. de Sax­on. lib 3. phy­sic. Q. 6. art. 62. conclus. 3. Mendoza v [...]id. Lib. 4. problem. 47. was not rent under them. And the Aire it selfe is not so un­like to water but that (as some undertake) it may be demon­strated to be navigable; and that a Ship may saile upon the Convexity thereof by the same reason that it is carried upon the Ocean.

But to take these waters for the Cloudy part of Heaven, is not possible from the Text. For the [...] Rakia or Expansium is to be meant of the whole Frame, for He called the Firma­ment Heaven, and the waters are to be above all this; for the word [...] meal, cannot be otherwise (but violently) con­strued, notwithstanding what Paraus, Junius, and others have informed.

And 'twas too suddainly apprehended of those who thinke that the Waters above the Heavens called upon by the Psalmist [Page 113] and the three Children in their Song to praise the Lord, can be taken for the Watery Region of the Aire, for in the same Canticles, by an expresse enumeration of all the Meteors, this Region is distinctly invited to the like Celebration. O every Showre and Dew, blesse ye the Lord, &c. Fire and Haile, Snow and Vapour, Stormy winde fulfilling his word, &c.

According to the first Modell of the Creation the stories of this Great Pile stood not as now they doe. The Earth was without Forme and voide, i. e. (as some would have it, but I have told you the meaning of it before) unbecomed with that glorious furniture which now it hath, standing all cove­red over with a Globe of waters vastly extending, which the Maker did, to shew that the Earth was his before he gave it to the Children of Men, Psal. 115. 16.

Here he might have staid his hand reflecting upon himselfe this Mighty Power which could settle such a ponderous masse upon it selfe. But to shew also that He created it not in vaine, but formed it to be inhabited, Isay, 45. 18. He divided the wa­ters from the Waters by a Firmament or Heaven.

The waters below this Firmament he commanded to gather together, which made the Seas.

And the dry land appeared. Not now so precisely globous as before, but recompenced with an extuberancy of Hils and Mountaines for the Receipts into which he had sunke the wa­ters. In the space above the Firmament, He laid up the Depth in Store-houses, Psal. 33. 7. From whence when He uttered his voice (as at the Floud) there was a multitude (or Noise) of Waters in the Heavens, Jer. 10. 13.

And whosoever shall looke backe with an uninterested eye upon that immane, and (if the Scripture had not said it) all in­credible Deluge will be farre to seeke how such an impossible confluence of waters could otherwise be assembled together.

For to lay the charge of this huge effect unto the Starres, or any Conjunction of the Superiour Bodies, as Abraham and Albumazar did, is not to release, but entangle the Wonder▪ For besides that those Lights above are not intrusted with so unlimited a power, no not in their strongest conspiracies of [Page 114] Influence, the Astrologers tyed the Coniuction to a false time, as the Learned Mirandula fully enough, though himselfe not so truely, hath declared against them.

A Conjunction indeed there was of ♄ and ♃ going before the floud, but looking upon the effect at such a distance as could be of no considerable availe.

And indeed for any hand the Starres could have in this mat­ter we are to receive it at the same rate as that of the Arabian Astrologers to the Aegyptian Caliph.

They answered that the cause of Noahs floud was [...] Sepher Iucha­sin fol. 148. b,that there happened at that time a Conjunction of all the Planets in ♓ Pisces.

And yet the same Astrologers foretold of a particular de­luge to be at such a time in the Deserts of Arabia, which (if the Story mock not) proved true; for the Pilgrimes to Mecca (so that saith) were drowned upon those Sands, where others before time had perished for want of waters.

And to give up that account which the Common People in Philosophy use to doe, that these mighty waters could be emptyed out of the bottles of Heaven, the Cloudes whatsoever or Condensations of Aire runneth us a ground upon a ridiculous course in Nature, or indecent in Miracle; whereas if we betake our selves to this other way, one onely enter­course of Omnipotency will serve the turne, to force downe the motion of these waters by a high Hand, which otherwise according to Received Nature must have beene more then 100 yeares in falling.

What if it rained 40 Dayes and 40 Nights, had it rain­ed 40 yeares what could this have done towards such a heape of flouds as prevailed above the highest mountaines 15 Cubits upwards? be their perpendicular height taken after the most moderate estimation.

So that in justice of reason we may conclude, that these Decumani fluctus could not be raised without a supply from this great Abysse; and unlesse one depth had called another.

And the Scripture it selfe confesseth as much, that the foun­taines of the Tehom Rabba or this great Deepe, or (as the [Page 115] Angel calleth them in Esdras) the Springs above the Firma­ment, were broken up. Gen. 7. 11. the same Deepe upon the Face whereof the Darkenesse was. Gen: 1. 2. for the Spirit of God moved upon the waters.

And at the abatement of these waters when God remem­bred Noah, the same Fountaines of this Deepe are said to have beene stopped Gen: 38. 2▪ which can admit of no other (but a miraculous) se nse; for we cannot understand it of any subterraneous Abysse, without an open defiance to the Princi­ples of Nature.

Therefore betwixt the Heavens and the Heaven of Heavens there must be a Tehom Rabbah, or great Deepe, and for this it is that he is said to have layed the Beames of his Chambers in the waters. Psalm. 104. 3. His upper Chambers it should be (as the Saxon rightly) and it maketh very much for the matter, for it will follow from this that these Chambers were the Heaven of Heavens. Where the Lord is upon many (or great) waters. Psal. 29. 3. And Wisedome saw him set this compasse upon the Face of the Depth. Prov. 8. 27.

And he is said to have watered the Hills from these Cham­bers Psal. 104. 13. Not from the middle Region of the Aire, for the Tops of some Hills (whose heights are his. Psal. 95. 4.) are lifted up above all the Clouds. But he watered the Hils from this great Abysse, when at the floud those Cataracts of Heaven were opened.

Ioel. 3. 18. But let the Hills be taken for such as flow with milke, and drop downe with new Wine, even thus also it may be said, that he watereth them from these Chambers, that is from Above. The Reconcilers on the contrary part are forced to make use of more unmannerly Constructions.

But let the Chambers be taken as before v. 3. by result at least it was that from these he watered the Hils whatsoever, and satisfied the Earth with the fruit of his workes v. 13.

I am allmost perswaded to thinke, that untill Noahs time The Lord God had not caused it to raine upon the Earth, but a mist went up and watered the whole face of the ground. Gen. 2. 5, 6. And a River went forth of Eden to water the Garden [Page 116] &c. v. 10. But in the 600 yeare of Noah's life, in the second month &c. Gen: 7. 11. He caused it to raine upon the Earth. &c. v. 4.

It is no stranger a thing then to finde the whole Earth in such a case for that time as the Land of Aegypt hath beene ever since, or those everlasting Hills which (the dayes of Noah set out) were never yet wetted with the dew of Heaven. If it be otherwise how could he then first set his Bow in the Cloud? for as Porphyrie said it must have beene there before.

I say then, that proportioning the perpendicular height of the Mountaines to the Semidiameter of the Earth, there is no­thing to hinder but that this Aboundance of Waters supplyed from the Springs above the Firmament might be sunke in­to the Cavernes of the Earth, from whence it hath beene up­on occasion called forth by the heate and influence of the Host of Heaven. And so ever since as Heate and Cold, Summer and Winter, Day and Night, so the Former and the Latter Raine hath not ceased.

Our Saviour may seeme to have pointed to those Springs above the Firmament, where he bringeth in Father Abraham, saying to the Rich man, And besides all this betwixt us and you there is a Great Gulfe fixed▪ &c. Luk. 16. 26.

Talmud in cha­gig. C. 2. All this is intimated in the Name of Heaven, Shammajim, [...] from the Waters there, as R. Jose in Chagiga. fol. 12. a.

If it sound ill that any corruptible Nature should be lodged above the Heavens, it will be answered, that the Heavens themselves are in no better condition whose Matter howsoe­ver trusted by some ill husbands in Philosophy to an Inamissi­ble Forme, yet hath beene found subject to the like Passions with that here below, as the well knowne Tycho hath de­monstrated in the case of the New Starre.

To doubt the passage of the Blessed through this great A­bysse is an effeminacy of Beleife, for not to say that the Chil­dren of Israel passed through the Red Sea upon dry Land; These waters are themselves to passe through that fire unto which the Heavens and the Earth which are now, are reserved and kept in store, 2 Pet. 3. 7.

[Page 117] The suspension of these waters in a violent situation (if such it be) I no more marvaile at then that the thicke Clouds bound up with so many Waters should hang in the Aire unrended un­der them: lesse; then at the Stretching of the North over the empty place, or the hanging of this Earth upon Nothing, Job. 26. 7.

In all this I must acknowledge that there is something of the Paradox (which yet hath beene done over by others too Vid Scheineri Ros. Ʋrsin.and more elaborately) and so I would be taken for the present, but that is till I can see how otherwise the Text it selfe can be likely to come off cleare.

CHAP. XXIV.

TO this purpose The Great Stone in Jerusalem remembred of by the Gemara in Baba Metzia, [...] Talmud. in Bab. Metz. fol. 28. b▪i. e. In Hierusalem there was a Stone of the Strayes. He that had lost or found any thing, was to repaire thi­ther. He that had found was to stand there to produce it. He that had lost, to tell the Signes and Markes. [...] He that had found any thing that was lost, was to cry it three times, and after seven daies once more, &c. Ibid. See also the Misne Torah, Part 4. Halac. [...] Cap. 23. § 3.

But the Benefit of the Provision reacheth not unto us, for by the Rules in Baba Kama (and generally by all their Cano­nists) A Jew is not onely not bound, but forbidden too to re­store any thing that is lost, to a Christian. And yet by the Je­rusalem Talmud, He is bound to restore for the sanctifying of the name of the Lord, as the Tseror Hamm [...]r hath observed.

CHAP. XXV.

SOme Copies (as the Regia Biblia) read it [...]. which speaketh better things then Abel. So Fabricius translated the Syriacke, but unfaithfully. For there it is, as Wee, Better things then that of Abel. So the Hebrew, The Arabicke yet more expressely. Speaking more then, or a­bove the bloud of Abel.

[...]; But did the bloud of Abel speake saith Theophylact? Yes. It cryed unto God for vengeance, as that of sprinckling for Propitiation, and Mercy. Which is Cyrils also, and the most received Interpretation.

And yet Theophylact (as Oecumenius also) is more inclina­ble to thinke, that the voice of this bloud is that whereby Abel though he be dead, yet speaketh. That is (saith Photius) [...] in the expressions of memory and Celebration, in that Testimony given him by the God that answereth by fire. So Theodotion rendereth, [...]. i. e. And the Lord had respect unto Abel's Offerings, and set them on fire. By which he obtained witnesse that he was Righteous. God himselfe thus testifying of his Guifts, Heb. 11. 4.

He is therefore called the Righteous Abel. And this blood is called the Righteous Bloud, and reckon'd from him, Mat: 23. 35. Luk: 11. 50.

And the Bloud of Abel was so Holy and Reverend a thing, in the sence and Reputation of the old World (they say so) that the men of that time used to sweare by it. The learned Master Selden hath observed as much out of Sahid Aben Ba­tric. That the Sethians tooke a Solemne Oath upon the bloud [Page 119] of Abel that they would not goe downe from their Holy Mountaine into the plaine of the Cainites.

The same Tradition is to be found in the Arabicke Catena, where also I observe that they used to say their prayers in the name of this Bloud, as in a short Letany there said to have beene conceived by Noah, and dayly prayed in the Arke before the Body of Adam. [...] The Arabicke Copy which [...] goe by is writ­ten in Syriacke Leters and there indeed the word is [...] Al­zaghar, but mistaken as I thinke for that which I have put downe.Cat: Arab: c: 24.

[Page 120] Here I shall need to make you a Note or two as concerning this Prayer. It may possibly seeme strange to you, that this oraison should be so dayly said before the body of Adam.

To take you off from that you must know that it is a most confest Tradition among the Easterne men (and Saint Ephrem himselfe is very principall in the Authority) that Adam was commanded by God (and left the same in charge to his poste­rity) that his dead Body should be kept above ground till a fullnesse of time should come to commit it [...] to the middle of the Earth by a Preist of the most high God.

Saidus Patri­arch. Alexand. Arab: Ms. in Archi v: Bibli­othec. P. b. Cantabrig. For Adam prophecied this reason for it, [...] that there should be the Redeemer of him and all his Posterity.

The Preist who was to officiate at this Funerall they say was Melchisedec. and that he buried this body at Salem, which might very well be the middle of the habitable world as then, and that it was indeed so afterwards, it hath beene told you before.

Therefore (as they say) this body of Adam was embalmed and transmitted from Father to Sonne by a Reverend and Re­ligious way of conveighance, till at last it was delivered up by Lamech into the hands of Noah. who being well advised of that fashion of the old world, which was to worship God toward a certaine place, and considering with himselfe that this could not be towards the Right (which was the East) un­der the inconstancy and inconvenience of a Ship, appointed out the middle of the Arke for the place of Prayer, and made it as Holy as he could by the Reverend presence of Adams Body.

Towards this place therefore the prayer was said, not as terminating any the least moment of Divine worship in the body (it were a stupid thing to think so) but (where it ought to be, and where all worshippers doe, or should do so) in God himselfe and onely him, as the very Tradition distinctly cleareth the case. [...] Catent Arab. c. 25. fol. 56. b. [Page 121] [...] that is, And so soone [...] ever the day began to breake, Noah stood up towards the Body of A­dam, and before the Lord, he and his Sonnes, Sem, Ham, and Japheth, and Noah prayed, &c. and his Sonnes and the Women answered from another part of the Arke, Amen Lord.

Where you may note too, (if the Tradition be sound e­nough) the Antiquity of that fit custome, (obteining still, e­specially in the Easterne parts) of the separation of Sexes, or the sitting of women apart from the men in the Houses of God. Which sure was a matter of no slight concernment, if it could not be neglected, no not in the Arke, in so great a streightnesse and distresse of Congregation.

That this was a practic'd use in Primitive Christianity. I thinke is not much doubted of.

And to this sence the learned Gothofred (by a strange reach of unusuall sagacity, untieth or entangleth (for I know not which to call it yet) that intractable passage (as to us) of Saint Paul to the Corinthians, 1 Cor. cap. 11. v. 10. For this cause ought the woman to have power on her head because of the An­gels. So we translate according to the received Greeke, which is, [...].

But Gothofred would have us to reade it thus, [...] [exuvi [...]m] [...], or [...]. And then the English must be. For this cause ought the woman to have a vaile or covering upon her head because of the young men.

It is not denied at all but that a vaile or covering is to be meant here, and indeed the vulgar translateth it so.

And for [...] to be written instead of [...], was an ea­sie and obvious escape.

Though I dare not alltogether undertake for the Reading, yet I will adde this improvement to it.

In a Manuscript Arabicke Translation in Queenes Colledge Library. I find indeed the place rendred thus, [...] that is, And for this cause it is commanded that there should be a Sultaan or Dominion upon her head because of the Angels.

[Page 122] But in the printed Arabicke Translation set forth by Erpeni­us, it is, [...] Zadaan, I am confident it should be [...] Radaan, ('tis mistaken but by a point) And then the English is, For this cause it is commanded that there should be a vaile upon her head; &c.

I would willingly have knowne how the Aethiopicke, Ar­menian, and Copticke Translations deale with the place, but that could not be, for they are not here to be had for ought I could finde out at least.

The other Note I shall need to make you, will concerne that passage in the Prayer, By the sorrowes of Adam.

The Easterne Traditioners meane by this the continuall sad­nesse and contristation of heart, which Adam had, and made for the losse of Paradise, and his First Estate.

Iacob. Sarugens. in Cat. Arab. C. 14. It is noted of him by James Bishop of Sarug in these words, [...] And Adam turned his face toward the Garden of Eden, and from his heart lamented (his fall.)

The same Traditioners give this very reason for Enoch's Translation, [...] that is, We say that Enoch sate downe for the space of three hundred yeares be­wailing the Transgression of Adam. And for this cause God tooke him up unto him. Caten. Arab. C. 20. fol. 47. a.

CHAP. XXVI.

OF the interruption of the Soules Immortality, betwixt the moment of Death (it must not now be call'd Depar­ture) is the insidious debate of these eager dayes. A fitter and more congeneall time to bring this Monster to the Birth, (though there is not strength to bring forth) was never yet endeavoured to be wrested out of the hands of Providence, by the greatest deepenesse of Satan.

The familiar that convers'd so much with Cardan's [...] told him, That their Spirits and the Devils dye too. [...] were good to beleive this also.

But if the Beasts and we have all one breath, then why doe not their Spirits too returne to God that gave them. If Incorruption have put Corruption on, we may very well eate and drinke as we doe, for to morrow we dye indeed.

The unlikely Heathen ploughed in more hope then so, In Hieroglyphicall learning, the Aegyptians set downe the Axis of a Pyramis for the Soule, and therefore the Figure of their Sepulchers was Pyramidall. The mystery is Geometricall, that as by the conversion or turning about of a Pyramid upon his Axis, the Axis remaining still the same, there is a Mathematicall creation of a new Solid or Cone, so by the Revolution of a certaine time of yeeres about the Soule (the soule continuing still the same in a constant course of immortality) A new body shall arise and reunite againe.

Augustin. Steuch. Eugubin. Indeed he that will turne over the Bookes, De p [...]renni Phi­losophia, will finde that these Heathens did beleive not onely this, but the greatest part of our divinity more then we our selves doe.

I am induced to beleive that without any further subtility or arrogancy of dispute, there is an invincible argument for [Page 124] the thing secretly imprinted in the Instinct and Conscience of the Soule it selfe, because 'tis every good man's hope that it shall be so, and every wicked man's feare that it will. And that at least a parcell judgement may presently be pronounced up­on his wandring Soule.

However the oportunity of this part of Scripture doth not so directly call upon me to any such kinde of Controversie. In­deed I would be taken to be so secure of the Soules Immorta­lity, that I am going about to leave the Body it selfe in a very faire Condition of Incorruption. And I see not but that it may very well suite with the Immoderations of the time to advance up the Immortality of the Body, when men have so little to doe as to raise suspicions upon that of the Soule.

The Jewes commonly expresse Resurrection by Regermi­nation, or growing up againe like a Plant. So they doe in that strange Tradition of theirs, of the Luz an immortall little Bone in the Bottome of the Spina dorsi; which though our Anato­mists are bound to deride as a kind of Terra incognita in the Lesser world, yet theirs, (who know the Bones too, but by Tradition) will tell ye that there it is, and that it was created by God in an unalterable state of incorruption, that it is of a slippery condition and maketh the Body but beleive that it groweth up with, or receiveth any nourishment from that. Whereas indeed the Luz is every wayes immortally dispos'd, and out of whose everliving Power fermented by a kinde of dew from Heaven all the dry Bones shall be renuited and knit together, and the whole Generation of mankinde recruite a­gaine.

There is a better temper and holding a more lawfull corre­pondency in that Rite of theirs, which of old they observed, and still doe at their Funerall Celebrations.

It is thus taken notice of by their late Rabbine L [...] Mo­dena, Nel ritorn [...] dalla fossa, [...]gn' un [...] spianta dell [...] herba dalla terra, due ò tre volte, e se la getta dietro, dicendo quell [...] parel [...] del Salmo, espuntaran [...] dalla citta come l' herba della terra, per s [...]gno della resurrection [...]. That is, As they returne backe from the Grave, every one of them plucketh up the Grasse from the [Page 125] ground twise or three times, and throweth it behind him, say­ing those words of the Psalme, (they shall flourish [...]ut of the City like the grasse of the Earth) in token of the Resurrection, &c. De gli. riti Hebraici di questi tempi Part. 5. Cap. 7. num. 4.

In some places they say these very words of the Prophet here; Your Bones, &c. The Rite is very proper, a [...] to shew that the dead are not quite pluckt up, but only cut down like a flow­er, which at the returne of time reinforcing from its root and stocke, springeth up againe.

But if our Bones are to flourish like an Hearbe, we have a surer word of experience from the Fact. If a vegetable can be call'd up out of its ashes, there is a stronger pretence to our urnes.

The Grounds of Chimicall Philosophy goe thus.

That Salt, Sulphur, and Mercury, are the principles into which all things doe resolve. And that the Radicall and Ori­ginall moisture whereby the first principall of Salt consisteth▪ cannot be consumed by Calcination, but th [...] forcible tinctures and impressions of things, as Colour, Tast, Smell, nay and the very formes themselves are invisibly kept in store in this firme and vitall principle.

To make this good by the Experiment, they take a Rose, Gillyflower, or any kinde of Plant whatsoever. They take this Simple in the Spring time, in its fullest and most vigorous consistence. They beate the whole Plant in a Mortar, Rootes, Stalkes, Flowres, Leaves and all, till it be reduced to a confused Masse. Then after Maceration, Fermentation, Sepa­ration, and other workings of Art, there is extracted a kind of Ashes or Salt including these Formes and Tinctures under their Power and Chaos. These Ashes are put up in Glasses, written upon with the severall names of the Hearbs or Plants, and sea­led Hermetically, that is, the mouth of the Glasse heated in the fire, and then the Necke wrung about close, which they call the Seal [...] of Hermes their Master.

When you would see any of these Vegetables againe, they apply a Candle or soft Fire to the Glasse, and you shall pre­sently [Page 126] perceive the Hearbs or Plants by little and little to rise up againe out of their Salt or Ashes in their severall proper Formes, springing up as at first (but in a shorter time) they did in the Feild. But remove the Glasse from the Fire, and imme­diately they returne to their owne Chaos againe.

And though this went for a great secret in the time of Q [...]er­cetan, Curiositez. innoyes. L. 5. N. 9.yet Gaffarel saith, A present [...]e secret [...]est plus si rare; c [...] Mounsieur de Claves un des excellent Chimistes de nostre temps, le fait v [...]ir tons les jours, &c. that now 'tis no such rare matter, for Mounsieur de Claves, one of the most excellent Chimists of these dayes, useth to make shew of this at any time.

And therefore heare the word of the Lord, ô you dry bones; Come from the foure winds ô breath, and breath upon these slaine that they may live, Ezek. 37.

O Earth, Earth, Earth, heare the word of the Lord. Thy dead men shall live, with my dead body shall they arise; Awake and sing ye that dwell in the dust, for thy dew is as the dew of hearbs, a [...]d the Earth shall [...] [...]ut the dead. Esay. 26. 19.

CHAP. XXVII.

THis admirable instance of the Corne is one of those things which Saint Paul was taught at Gamaliel's feet.

In a discourse concerning the Resurrection, had before Julius Caesar the Emperour (and at which Rabban Gamaliel was pre­sent [...] that is, Cleopatra the Queen asked R. Meir, and said, We know that they that lye downe (the dead) shall live, because it is written, And they shall spring up out of the City like the hearbe of the ground, but when they stand up (from the Dead) shall they vise up naked, or in their Clothes? Kal vechomer i [...] as much to them as Argument [...]m a minori▪ ad majus, or the contrary as to us.He said unto her, Kal Vechomer from the wheat. What of the wheat which is buried naked, & yet riseth up very well clad, how much more the Just men who are buried in their Clothes? Caesar said unto Rabban Gamaliel, &c. Talmud in Sanhedrin, C. 11. fol. 90. b.

It will be worth the knowing to observe here a practice of the Greeke Church not yet out of use, and very properly con­cerned in this matter of the Corne.

The use is, [...] ▪ &c. to set boiled Corne before the [...]i [...]ge [...] of those Holy Hymnes which use to be said at their Commemorations of the dead o [...] those which are asleepe in Christ.

And that which the [...] would have▪ is [...]o s [...]gnifiethe Re­surrection of the Body.

[Page 128] And that it is indeed a well enough proportion'd embleme, The Author which I quote hath endeavoured to expresse with more elegancy then I lookt for.

Mathaeus Blastares Hieromonachis. Gr. MS. in Arch. Ba­roccian. Bib. Bod. His Title is, [...]. that is.

What is the meaning of the boiled Corne at the Comme­moration of these that sleepe in Christ, and at the Holy My­steries of the Saints?

To which, he is not content to make a Man come downe, and compare with all the little moments belonging to an eare of Corne; But he would have you know too, [...]; That death here is manifestly both the Father and the Mother of Life. The Earth labours not after the ordinary way of a wo­man in travaile. Her infant Corne is not quickened except it dye, should it live still, it could not be formed in the wombe. And consider with me the miracle of these throwes. The Earth onely receiveth but the bare Corne, and restoreth it againe by corrupting it, and delivereth it up in a much better fashion then it tooke it in, habited anew as to all respects of appoint­ment in the parts. And can we receive a more forcible im­pression of argument for our owne restauration, then from this ex­ample.

The Author saith yet more, [...].

And how should all these stalkes grow up from one graine [Page 129] of corne, and that as good as dead? The wonder of this is farre above that of the Resurrection of our bodies, for then the Earth giveth up her dead but one for one, but in the case of the Corne she giveth up many living ones for one dead one. O the intolerable madnesse of unbeleiving men! They see that the Earth giveth up to the Husbandman that which it received not, and should it be accounted among the impossible things that the same Earth should surrender up (to the Creatour too) that which she hath received in pawne? [...], &c. as the Author goeth on.

Here (though the opportunity seemes to be very fairely of­fer'd) I avoide to gaine any reputation towards the Resurre­ction of our Bodies from that parcell Rising of Legs & Armes, &c. which useth to be seene and beleived at a place in Ae­gypt, not farre from Gran Cairo, upon Good Friday and the Eve of that.

'Tis true indeed (if the thing it selfe be so) that in this case too our Bones doe flourish like an hearbe, for those little Re­surrections are not seene to rise, but risen.

And so like Limmes of Immortality they spring up from the Earth, as they did from that other Deadnesse of their Mother's wombe.

We our selves grow thus up too like the Grasse of the Field; we are not seene but found to doe so.

'Tis so with these fore, running parts. If you draw neare to touch a head or a legge, you shall perceive no more of this Resurrection for that time, but if you give backe, and leave the Miracle to it selfe, you shall presently finde it more a man at your returne.

Because I meane to make no more use of this wonderfull prevention of those that sleepe, then what I first pretended to, I shall be bound to trouble you the lesse with any much repeti­tion of the particulars. You may finde a competent store of this matter in Camerarius his Historicall Meditations. C. 73. of the first Century. I will adde to that this onely out of Simon Goulartius, from the Relation of one Steven Duplais, an eye­witnesse, & a man of very good and sober note in his acknow­ledgement.

[Page 130] Si [...]. Goulart. Histo­ires admirabil. T. 1. fol. 32. 34. &c. Il me disoit d'avantage avoir (comme aussi firent les autres) touché divers membres de [...]es [...]r [...]suscitans. Et comme il vouloit se s [...]isir d' une teste chevelue d' [...]nfant, un homme du Caire [...]'escria tout haut, Kali, Kali, ante materasde, c'est à dire. Laisse Laisse, tu ne scais que cest de cela. i. e. And he told me more­over that he had (and that others had done so too) touched divers of these rising Members; And as he was once so do­ing upon the hairy head of a Child, a Man of Cairo cryed out aloud, Kali, Kali, ante materasde, that is to say, Hold, Hold, you know not what you doe.

That which seemeth to be wanting to the Authority of this strange thing is, that there should be no ordinary memory (none at all I can meete with yet) of the matter in any of their owne Bookes. That in the Greeke Liturgies out of the Lesson for the time, I know not how to make reckoning of, as enough to this purpose. In any other Bookes of theirs, and some likely ones too, I meete not with any notice at all. And yet as to that I can retort this answer upon my selfe, that a thing of so cheape and common beleife amongst them could not fitly be expected to be written out as a rarety by them­selves, and sent forth into these unbeleiving Corners of the world. Which though it may passe for a reason why there should not be any such common report of the thing, yet leaveth me scope to thinke, that there is some speciall mention of it in the Arabicke or Copticke Histories, which when it shall be met with, if it be found to referre up the Wonder to some excellent and important Originall, it will the better defend this matter of Fact, from the opinion of imposture.

Indeed the rising of these armes and legs otherwise is but an ill argument to be used for the Resurrection of our Bodies, for 'tis easier to beleive this, then that.

The Arabicke Nubian Geographer telleth of a place in Ae­gypt called Ramal Altsinem, or the Sands of Tsinem, [...] that is, Where there is a great miracle of the most Glori­ous God, And it is, that if you take a bone and bury it in these [Page 131] Sands for the space of seven dayes, by Gods permission it shall turne into a very hard stone, &c. Clim. 3. Part. 3.

And what if all our Bones were buried in these Sands? As if God were not able even out of those Stones to raise up Chil­dren unto Abraham.

If the Phoenix of Arabia should prove to be an Ʋtopian Bird, (as I will not now suspect after such a size of Apostoli­call Authority, and so sufficient a countenance given to that) It will be enough for us that the Swallowes know their time too (as well as the Storke) and after such a manner as if they knew (or at least would have us to know it) ours too.

These at the beginnings of Winter use to fall down in heaps together into the dust or water, and there sleepe in their Cha­ [...]s, till hearing the voice of returning nature at the Spring, they awake out of this dead sleepe, and quicken up to their owne life againe.

Georgius Major. A commentatour upon the Corinthians to this fifteenth Chapter, affirmeth that he himselfe found a company of Swal­lowes lying dead under an old Table in a Church at Witte­berge, which for want of the naturall time of the yeare, were by an artificiall heate recovered unto life againe.

CHAP. XXVIII.

THe rest is plaine enough, but for the Locusts there hath beene a great deale of unnecessary Criticisme devised, & as it fals out to make the word in a worse case then it was be­ore, [...] is the word, and it can signify nothing here but Lo­custs, and the question needs not to be whether these be mans meat or no, it is certaine that the Jewes might eat them by the [Page 132] In Dioscorid. Lib. 2. C. 46. law of Moses, Lev. 11. 22. And Mathiolus upon Dioscorides saith that this was the reason why John Baptist made use of them as a strict observer of the Law.

But that they are eaten in the East and elsewhere, you may see Kerstenius his Note upon an Arabicke Translation of Saint Mathew's Gospell. And Iohn Leo in his Description of Afri­ca; But that which is here to the purpose is the note of Aga­tharchides in his Tract upon the Red Sea; where he speakes of the Acridophagi, or eaters of Locusts. He saith, [...]. That their ha­bit of body is thinne and meaguer, &c.

So Cleonards Note of the Country people of Fez in Affrica, will be fit to the matter. It is in his last Epistle to his Tutour Latomus, towards the latter end.

Nova de Bellis, nihil ad Brabantinos: neque enim stropitum armorum audietis, alius est Exercitus quem Deus his regionibus immisit; paucis ante diebus Fesae vidisses Coelum obductum locu­starum agminibus, quae hîc non solùm saltant, sed avium ritu vo­litant. Jam coràm video minas priorum prophetarum▪ multis in locis Nocte unâ sata perdunt universa, bellum strenuè cum ijs gerunt rustici. Nam plaustra plena Locustis advehunt Fesam, nam hos hostes vulgo hic commedunt, Ego tamen sum tam delica­tus, ut malim perdicem unam quàm locustas viginti quòd totam hanc regionem gens locustica devora [...]. i. e. I can tell you Vi [...]. Eustath. in Hexaemeron.newes of warres, but not like yours in Brabant; No noise of wea­pons here, 'tis another kinde of Army which God hath sent into these Coasts. Within these few daies you might have seene the whole Heaven clouded over with Troopes of Locusts, such as doe not hoppe about like your Grashoppers, they fly here like Birds. Me thought I saw here fulfilled in mine eyes that of the old Pro­phets. In many places they will destroy you all the Corne in one night. The Country people fight very stoutly with these Locusts, they bring them home by whole Ca [...]t loades to Fesse, and then [...]at these enemies when they have done; but for my owne part I am so tender palated that I had rather have one Partridge then twenty Locusts; for that these Locusts have devoured this whole Country.

[Page 133] And this indeed was the thing to be spoken too, for as the coursenesse of the Raiment, so the slendernesse of the dyet is e­qually to pretend towards a rigid and austere condition of life. And as to this sence I shall make you this new Note out of an Arabicke Commentary upon the Alcoran. The Tradition is, [...] Com. Arab. MS. in Alcoran. a [...]ernero [...]itatus. [...]

That John the Baptist when he was yet a Child, being in company with some of his fellowes, they askt him to play with them, but he said unto them, I was not created for sport.

CHAP. XXIX.

'TWas spoken of Babylon, and the Prophecy is fulfilled.

A Dayes journey from hence (saith Benjamin Bar Jona in his Itinerary) is Babel, [...] i. e. This is that Babel which was of old, a City of thirty miles in breadth. 'Tis now laid wast. There is yet to be seene the Ruines of a Palace of Nebuchadnezar, but the Sonnes of men dare not enter in for feare of Serpents & Scorpions which possesse the place.

Now you may read the rest of the Prophecy.

V. 19. And Babylon the Glory of Kingdomes, the Beauty of the Chaldees Excellency, shall be as when God overthrew Sodom and Gomorrah.

V. 20. It shall never be inhabited, neither shall it be dwelt in from generation to generation, neither shall the Arabian pitch his Tent there, neither shall the Shepheards make their sold there.

[Page 134] V. 21. But wild Beasts of the Desert shall lie there, and their houses shall be full of dolefull Creatures, and Owles shall dwell there, and Satyres shall dance there.

CHAP. XXX.

THese words of our Saviour will sound the lesse strange to you, If I helpe you to a counterchange of Easterne Ex­pression.

Would you thinke that in Heaven it selfe, whither when we come all teares shall be wiped from our eyes, there should now be weeping and mourning for the dead in sinne because they are not. 'Tis a Tradition firmely received by the Jewes, and from them derived to the Mahumetans.

In an Arabicke Manuscript of theirs this answer of God to Moses, is found [...] O Moses, &c. Even about this Throne Lib. qu [...]st. Arab. MS. a Gaul. citat.of mine there stand those, and they are many too [...] that shed teares for the Sinnes of Men.

If there be teares and sorrow in Heaven for one that is gone astray, how much more ought there to be Joy over a sin­ner that Repenteth?

And our Saviour was not the first that said it.

The words have a reflexe upon that old position in the He­brew R. Chimbi. in Isai. 57. 19. Divinity. [...] i. e. That a Repenting man is of greater esteeme in the sight of God, then one that never sell away.

This is the meaning of that expression, more then ninety and nine just persons that need no repentance.

Their Elders talke higher yet of this excellent virtue. The Man in Saint Austin might have return'd another answer to [Page 135] him that askt him what God imploy'd himself about before the world was made. He was making Hell? No such matter.

The Doctours in the Talmud say, He was creating Repen­tance, or contriving all the wayes how he might be mercifull e­nough Talmud in Iom [...]. fol. 86.to the Man he is so mindfull of, and to the s [...]nne of Man so much regarded by him.

They say more. That one day spent here in true Repentance, is more worth then Eternity it selfe, or all the dayes of Heaven in the other world.

CHAP. XXXI.

BUt will God dwell upon the Earth, the Heaven of Hea­vens cannot conteine him. How much lesse this House which we have built?

All things are full of God. He is therefore called in the Ho­ly Tongue, [...] Hammakom, the Place. Or that Fulnesse which filleth All in All. God (as the great Hermes) is a Cir­cle, the Center whereof is every where, and the Circumfe­rence no where. If I climbe up into Heaven thou art there, if I goe downe to Hell thou art there also.

Nor is He present onely to these reall Capacities of Earth and Heaven, but even also to those Imaginary spaces of incom­prehensible receipt and infinitely extending. He is there where Nothing else is, and Nothing else is there where He i [...] not.

But then are we to thinke, that we men have his Company but as the Devils have, to tr [...]mble at. No: The Cry there is, [Page 136] What have we to doe with thee thou Sonne of the most High? Not so here, but why art thou so farre from me ô my God. P [...]. 10. 1. The Finger of God is there, as in the Plagues of Aegypt. Exod. 8. 19. But his Right Hand is here. Psal. 20. 6. They have God Almighty, we All-sufficient. There He is a consuming Fire. He. 12. 29. Here Immanuell, God, not against but with us.

Therefore it is that though He were here before, yet upon our occasion He is said to bow the Heavens and come downe.

He was seene at Moria. At Peniel Face to Face. Gen. 22. 30. The Patriarch Abraham invited him to Dinner, and He lay at Lot's House a [...] Night. Jacob wrestled with him at Mahanaim, & got the better, and would not let Him depart except He blest him. He past once by Moses in the Clift of the Rocke. He met him often at the doore of the Tabernacle. He wandred with his Peo­ple in the Wildernesse. When the Arke stood still, so did He▪ When the Arke set forward He also was spoken to to arise. Rise up Lord, (the Leader said) and let thine Enemies be scattered. Numb. 10. 35.

To allow for all this we are to take knowledge of some considerations, according to which it may stand with the di­vine Immensity to be as differently present in some places, as a­like in All.

We can doe no better then rest our selves upon that anci­ent and well advis'd of distinction delivered in the Schoole.

God (saith the Master) by his presence, power, and Essence, immutably existeth in every Nature and Being, indetermin'd by Circumscription or definition; He is otherwise and more excellently present with Saints and Holy Men, by his Grace and Holy Spirit. But most of all and most excellently present by Ʋnion Hypostaticall, in the second person in whom the Fulnesse of the Godhead dwelleth bodily, &c. 1 Dist. 37.

To these three Molina superaddeth the fourth and fifth difference, the one per peculiaria signa, giving instance in Ja­cob's Ladder; the other whereby God is present, Cum C [...]n­ciliis & summ [...]s Pontificibus.

But these differences are written upon as supernumerary by [Page 137] Nazarius, Gonzales, &c. The two being indeed but one, and that no other then the second of the three wherby God is pre­sent by his Grace and Holy Spirit.

By presence, power, and essence, the Doctours generally meane; by the first, an appropinquity of Vision, that all things are open and naked unto his sight; by the second, an Approxi­mation of power, that He worketh in, and ruleth over All; by the third, an Indistance of his Being to all things whatsoever, of Actuall or possible existence.

Thus God is intimately and indivisibly present with all and with every thing. Nay thus He is also present with Nothing, (if so we are to call that vast Receipt without the Universe comprehending infinitely this created Nature of Things) which needing not to be argued from any actuall operation or con­serving causality sufficiently followeth the Nature of Immen­sity.

'Twould imply a Contradiction to say he could be actually present with that which is not, or with that which shall be, before it is, yet not to say that He is there where Nothing else is, or shall be but himselfe, is to say he is not Infinite. Nor is Gouzales disp. 17. uu. eod. Bonavent in 1. Th. q. [...]. a. 2. Alex. Hal. 1. p. q. 9. Memb. 5. Cap [...]eol. n. 1. dist. 37.it otherwise answered by those Doctours which pretend to the contrary sentence; for though they cannot be gotten to say that God is present without, yet they confesse He cannot be comprehended within the Ʋniverse, making all up with a Negative Extra, and Potentiall existence, as to no purpose they may be seene, in 1. Thom. q. 8. & 1. Sent. dist. 37.

Relating to this first Respect of Presence, Power, and Es­sence, we say that God equally disposeth of himselfe to all things and men, and that he cannot thus be more in one place then another.

But the Respect of Grace and Spirit superinduceth a Speci­all influence and Immediation of blessings, and imprinting the Nature or Being whatsoever with a much more intimate and more excellent Relation. Thus God is said to be nearer to this man then to that, more in one place then in another. Thus he is said to depart from some and come to others, to leave this place & to abide in that, not by Essentiall application of him­selfe, [Page 138] (much lesse by locall motion) but by Impression of Effect.

It may be said of all places, Deus hic est▪ God is here. But of some, as Jacob of his Bethel, Verè Deus hic est▪ Truly God is in this place. Verè, that is, saith Saint Bernard, Certiùs & Evi­dentiùs, by a more evident and more effectuall presence. With just men, saith he, God is present, in veritate, In deed, but with the wicked, dissemblingly, ('tis the Fathers expression) in dissimulatione.

As he is to all & in all places, he is called in the Holy Tongue, Jehovah, He that is, or Essence; but as he useth to be in Holy places he is called Shecinah is taken by some of them (as R. Menahem) for the presence of the Messiah, by others for the Ruach hak­kados, or presence of the Holy Spirit, as the Chaldee Paraphrast upon Gen. 45. 27. And so the Hebrew Schoole maketh even with ours, for Jehovah signifyeth the first member of the distinction for Presence, Power & Essence; Messiah, for the Last or Hypostati­call union, and the Holy Spirit for the second. Indeed the most generall and constant sence of this word Shecinah to the Jewes, meaneth still a more intimate application of the presence of God to such a Person or Place; then that of his common and equall Abode. He is said to dwell there (saith Maimon) where M [...]r▪ Part. 1. C. 25. be putteth the markes or evidences of his Majesty and presence. And he doth this by his Grace and Holy Spirit. Therefore Churches are said to be the Houses of God, and good Men the Temples of the Holy Ghost.

This is the Reason why Michael the Archangel is called, [...] Princeps faciorum, or the Prince of the presence, in the Books of Zor [...]babel; for in their account he is so neare to the King of Heaven, as to be admitted to fit down by him, and register the good Acts of the Isra [...]lites.

'Tis in his power also to blot them out againe as occasion shall be given him. Talmud. in Chagigah. fol. 1 [...]. [...].

As to the respect of Gods applying himselfe to a person, they have an old saying, [...] That the Shecinah will dwell with the meeke and Humble Men, but flyeth away from the pr [...]d and angry. Which seemeth to me to cast a light upon those [Page 139] words of Saint James, C. 4▪ 6. God resisteth the Proud, but giveth grace unto the Humble.

The Greeke is, [...], God sets himselfe in array against the proud. The words are quoted out of Prov. 3. 34. The Sy­riacke translation whereof is deturbabit, He will cast downe, but the Chaldee is, illusores propellet, that is, He will cast the proud or scornefull men farre away out of his sight, but giveth Grace to the humble, that is, draweth neare unto them and dwelleth there by his Grace and Holy Spirit.

And thus also you may the better understand the word [...], in the verse before going, where the spirit that dwelleth in us is said to lust to envy.

One of the wise sayings of Ben Syra is, [...] &c. Mit­te panem tuum super faciem aquarum, & super aridam, & in­venies eum in fine dierum. i. e. "Cast thy Bread upon the "face of the Waters, and upon the dry Land, and thou shalt "finde it in the end of dayes.

To this the Perush or Exposition faith, [...] &c. Let thy Table alwayes be prepared for whosoever comes, that thou mayest be accounted worthy to have the Shecinah rest upon thee. So that they account God will dwell with such a man as keepeth good hospitality.

They say also, that the Shecinah will not rest upon a sad or sorrowfull man, but upon a wise, a valiant, or a rich man it will. And many like recesses they have to this purpose, capable enough of a good construction.

As to the other respect of Gods application of himselfe to a place, The Son of Halaptha said, Wheresoever 2 or 3 are [...]it­ting Pirke Avoth. C. [...]. together and conferring together about the Law, there the Shecinah will be with them. 'Tis the meaning of our Saviour, where he promiseth▪ Wheresoever two or three are gathered to­gether, there am I in the midst of them. As if he had said, The She­cinah shall be there, or there I will be by my dwelling pre­sence or speciall exhibition of my selfe by signes of Blessing and Grace.

In other places he is only said to bee, but in Holy places to be wonderfull▪ Psal: 68. 35. The face of God is every where [Page 140] alike. Quo fugerem a facie tua, said the Psalmist? whither can I fly from thy face? He said not quo fugerem, &c. whither shall I fly from thy Back parts, for these are more visible in one place then another. 'Tis there, as every where The Lord. But here the Lord mercifull and gracious siow to anger and a­boundant in goodnesse and truth.

Therefore even the most high thus dwelleth in Temples made with hands, and though Heaven be his Throne and Earth his Footstole yet we men can build him a House. A House of prayer (as it is called) unto all Nations. And this is the place where his Honour dwells. We say it againe not more essentially here, but more gratiously, [...] S. Maximus My­stagog. cap: 24.&c. as the blessed Maximus, by the Grace of his holy Spirit. [...], which though not seene by us, is yet alwayes resident in the Holy Church.

So the Apostolicall forme of consecration (as we receive it of the Metaphrast.) May it please thee mercifull God that thy most holy spirit may inhabit in this House which we have built in thy name &c.

The presence of this Holy spirit applying to the Place conse­crate by a secret and invisible kinde of incubation dischargeth it of all those black incumbrancies which the Prince of the Aire might intrude upon it, and bringing it under the shadow of the Almighty, exalteth it to a Reverentiall state of holinesse and Divinity, which intermixing with that Space and Site of Gronnd, not by grosse adhaerence, but by Energeticall Com­munion, induceth a Nature and condition, apt to quicken and assure devotion, and disposeth the Acts there done to more Illustrious and infallible effects of blessing and successe.

In regard unto this great and glorious presence, I am mov­ed to reflect upon two principall inconsiderations. The sin­gularity of some, and the irreverence of allmost All. The first is theirs who preferre the Barne before the Church, as if God would be more at home in their out-houses then in his owne dwelling Mansion. He heareth indeed whatsoever prayers, wheresoever made, but his eares are said to be arrect and in­tent [Page 141] only to those that are made in this place. I know that our Father is to be prayed to in secret, but that is that he is not to be prayed to in the Corners of the streets, that is those ends and corners of the streets where the Gates are, as the Aethio­picke very well rendereth. For the Easterne fashion is to have a Gate almost to every street, so that these Corners of the streets where eminently open and the fittest places that could be chosen for one to pray in, that did it therefore that he might be seene of men.

The King Hezikiah was heard upon his bed, but his prayer, what was it,, but that he might goe once more to Church? 2 Chron: 20. 5. And even then though in that extremity, he could not goe up into the house of the Lord; yet at least he turned himselfe in his Chamber that way, supplying what he could not doe by bodily remotion with holy Extasie and transportation of minde.

But the greatest fault is committed by those that come, for as we demeane our selves, 'twere much better for us not to be there, or if we be, that God himselfe were away. How unreverently we enter and depart and yet how fearefull is this place, But in the Businesse it selfe, how most unseasonable we are and strangely impertinent? By the Constitutions called Apostolicall the Deacons charge was to over looke the people [...] that no man whisper­ed, that no man laughed, nay that no man so much as n [...]dded his head, or twinckled his eye. T [...] vero (saith Saint Ambrose to his Virgin) in ministerio Dei, tusse [...], excreatui, absti [...], he would not suffer her in time of Divine service no not to cough, or to spit aloud.

Instead of any such severe appointment, we sit like those in Chrysostome, [...], s [...]r [...]gging, yawn­ing, and benumm'd with dulnesse. And would [...]t were no worse then so.

Our whole deportment there is so intollerably notorious and desperately prophane that if Saint Pauls, I [...]fidell should come in, he would be so farre from falling downe and worship­ing [Page 142] that he would presently be bound to report, God is not in you of a truth. 1 Cor: 14. 25.

Some Christians do more Reverence to the out-side of a Church, then we to the presence of God within it.

Those of Habassia if in a journey (though upon the speed) they are to passe by a Church, no man is so unreverent as to Viaggio fatto nell Ethi [...]p: c. 26. sit still upon his horse; ma dismonta fin che passe a pi [...]d [...] la chi­essa & el cimiterio per u [...] grand pezz [...], ‘but dismounting him­selfe (saith Alvarez) he walketh on foot till he hath left not the Church onely,’ but the Church-yard also very farre behinde him.

Will you take an example from the Turkes, while it is called to day, and ere yet they rise up in judgement against us.

Their Church behaviour is after this [another] manner. Called to prayers by the Illah Illahi, or the voice of him that cryeth (for they have no Bells) they first wash themselves▪ then, puting off their shoes at the threshold of the M [...]sque doore, summe cum silenti [...] discalceati ad instratum pavimen­tum accedunt, Emamus sive Antesignanus Orationem incipit. omnes s [...]quuntur, & dum flecti [...] g [...]nua alii id [...]m praestant, & ill [...] erecto, [...]a [...]ri s [...] [...]igunt & ipsum, vocem attoll [...]nte [...], vel Maronitae de mo­ribus Oriental: c: 10. deprim [...]nt [...]m, adstantes i [...]itantur, ubi neminem tussientem, oscitantem, d [...]ambulantem ant confabulantem invenia [...], sed summe [...]il [...]ntio [...]ratio [...] p [...]r [...]ctâ resumptisque calceis discedunt. ‘i. e. They draw neare with great reverence to the Pavement of the Mosque covered over with Carpets, or Mats, as it may▪ Then the Emam or High Preist beginneth prayers and all the Company follow him, and when he kneeleth downe, they do the like, and when he standeth up they do so too, imitating his voice throughout, either in elevation or depression of the Tone, And here you must not thinke to finde any one coughing, yawning, walking or talking, but having performed the service with all possible silence they put on their shoes and depart.’

Nay a Turke, ( [...] Sic vero stabant in mesquidis suis immobiles, ut in illo solo de [...]ixi, aut ibidem succrevisse vide [...]entur, nulla tussis, nullus screatus, nulla [...]ox, nullus circum [...]cts corporis aut respi­cientis motus &c. Immo si vel digito scalpant caput, pe­ [...]isse sibi precationis fructum arbitra­bantur. Busbeq: Epist: [...]. Iohan: Cottovic. Itiner. c. 4. Turke I tell you) should he but scratch his head in time of Divine service would be verily perswad­ed that he should loose [...]he benefit of comming to Church for that time.

[Page 143] But the very Heathens themselves will go before us into the Kingdome of Heaven. Saxo Gramma [...] ▪ Hist: Dan: lib: 14. fol: 158. ed t: Bas­sil: 1534.

Saxo Grammaticus telleth us of the Preist of Arcon that he had the house of his Idol-God in so much Reverence, that he held it not lawfull for him not so much as to fetch breath in that place, quo quoties capessend [...] vel emitt [...]nd [...] [...]pus habe­bat, toties ad Januam procurr [...]bat, ne videlicet Dei pr [...]senti­am mortalis halitûs c [...]ntagio pollueret, and therefore as oft [...] he had occasion so to do, he was to go to the Church doore and doe it there, lest happily the presence of God might receive some pol­lution from the breath of a man.

When I think of these things I cannot but remember my selfe of those words of our Saviour quoted out of the Mora­lities of these lost men (as we reckon the matter) whatsoever you would that men should do unto you, do you the same unto the [...]. But that this should be The Law and the Prophets—His other words elsewhere, It shall be more tolerable for Sodom and Go­morrah at the day of Judgement &c. put me to [...] great a stands What do you tell me of Christians? Get to be Heathens first.

I'le tell you what an Arabick Commentatous upon the Turkish Alcoran hath said [...] Commentar. A­rab. Mian▪ Al­coran. a [...]rn [...] ­ro citat. i. e. He that de­sireth to escape (H [...]ll) fire, and go into Paradise, l [...]t him beleeve in God, and the day of judgement, and d [...] [...] every man as h [...] would be done by.

And what would you have these Heathens to be? some of their owne Prophets have said, that God is the Center of all things, especially of all men. And as the respect is from the universall merit of Christ. I am sure the lines are all drawne equall, the difference will be only in the application and tendency to this point. The Christian accompts (and justly too) that he moves thither by a stronger and more proper in­clination, and yet some have entertained so good an opinion of the Heathens morality and good course of life, that they thinke their case to be not much unlike that experiment in [Page 144] the Staticks of two bodies moveing downewards, which how unequall soever in size and gravity, yet if they be of the same figure and matter, the heavier will not prevent the lighter in the falling and concurrence, but they will both meet together in the Center at one and the same time.

But what have I to do with another mans servant? The worst you can say by these men, is, that they have not the knowledge of Christ, but we say we know him, and contra­dict our selves againe, by doing the workes of our father the Devill. They are blinde indeed, but our case is worse, for we say we see. And which do you thinke is better, not to know Christ, then to have no Cloke for denying him?

You know who said it, that the Christian Religion had beene the cause of all the distractions in these parts of the World, I am sure it hath beene the pretence, and how con­trolled by private interest, and crooked to ingagements of e­very ones particular, we may find in all other states as we now feele in our owne.

As we make it, Religion is indeed but a politique engine of State, as usefull for the battery as defence, and as equally tractable to the Ruine as to the conservation of a Common­wealth, necessary to the turning of affaires here below, but of no concernment to the other world.

If it be any thing else why doth every man professe it to a scope and end of his owne, and never brings in God but by the by? Why do we give the Enemies of God every day new occasion to blaspeme? Why do we come hither to see our Faces in this mirrour of the word, and straightway forget what manner of men we were? Breifly why do we live with­out feare, and die without Wisedome.

There be many other and those horrible accidents of life too, that may convince us to our heads that we are indeed the [...] the only men almost that are without God in the world but so foule a Failing in that only thing too, which can pretend us to be good, even in our owne opi­nions (and in which the dogges which are to be without (as we thinke) ever did and still do outgoe us, cannot but ex­pose [Page 145] us to the scorne and derision of him that dwelleth in Hea­ven.

Luk 9. 51. Our Saviour himselfe when he went up to Hierusalem, [...], i. e. as one makes bold to construe it, put on a New Face, as to goe into the Temple, you may thinke what you will of that Temple, but however you are to know that there is a greater then Salomon here.

How we can lay the ground better for the Heathen, or worse for our selves, then by neglecting this great point of De­votion, as confidently as we therefore receive the Sacrament it selfe unworthily, I will not say I cannot, Let every man tell himselfe.

That we dare to doe thus before the Angel Eccles. 5. 'Tis not possible but such prayers should be turned into sinne. Thus. 'Tis iniquity even the solemne meeting. But take we heed lest we come to know that God was here by his departure from hence, and that voice be uttered out of our Temples, which was once heard out of that of the Jewes, [...], Migremus hinc.

CHAP. XXXII.
But by my name Iehovah was I not knowne unto them.

COncerning the pronunciation of the Tetragrammaton un­der its proper consonancy of Letters, when, by whom, and in what cases the word Iehovah may be uttered, A very sufficient account hath beene already given by the Learned Buxtorfe, Drusius, and others.

It may be added, that this thing was not unknowne to the very Heathen themselves, as a Chronographer of Antioch quo­teth it out of one of their Ancient Divines.

[...].

He quoteth Orpheus to say that he heard from the Oracle the [Page 146] Ineffable Name of God, Hericep [...]o. And that the interpretati­on thereof in common speech, is Counsell, Light, The Giver of Life, &c. Io [...]s Antiochenus Melala [...]. Libro 3^o Chronic.

To thinke this word to be Greeke, besides the Interpretati­on here given, the very sound of it is plainely averse. It be­trayeth it selfe enough to be of the Easterne Notation, and of the Hebrew to chuse; And yet to bring it home to any one or more words in that Language like it selfe, or especially meet­ing with the Interpretation made, I could finde no way.

It was obvious to doubt after this rate at the first, but the last resolution that could be made with any likelyhood neces­sarily determined in some recesse of the Cabalists.

Amongst their Arithmeticall Traditions they have this num­ber of the Name Iehovah. [...] K [...]p [...] or Kepeo, which they de­duce after this manner.

[...] that is, Ten times 10. is 100. five times 5 is 25. behold 125 sixe times 6. is 36. L [...] 161. Five times 5. is 25. H [...]e or Heri behold. Kepeo or 186. which is a numerall Hamphorash or expression of the Name of God, & the Oracles meaning of [...].

CHAP. XXXIII.

SErarius in his H [...]red reckoneth up (if he sufficiently distin­guish) ten severall opinions of these Herodians, and lastly confesseth that he knowes not which to fasten upon.

It seemed to Drusius that they were certaine Grecians brought up by Herod out of the Desert into the habitable Land, and there by him instituted a Sect, therefore called He­rodians from their Authours name, and from the place from which they were brought, Dorsians. For so he rendreth the Baal Aruch in [...] Herodes Rex adduxit see [...] Grac [...] ex de­sert [...], Praterit [...]. ad M [...]. 22. 16. C [...]ent. ad v [...]. N. Test. p [...]ster. c. 2 [...] Buxtorf. in Le [...]. Talmud.& educavit [...]os in Terra habitata & fec [...]runt sect [...], v [...] ­catique sunt de Nomine ejus Herodiani, & Dorsiani a Loco unde abducti fuerunt. The Learned Casaubon, Beza, and others re­ceived it upon this trust. But (as the Master in these things hath noted already) The Aruch there citeth the Tradition of the Elders in Cholin cap. Siluach bakken, [...]ive Demissie Nidi, Cholin. fol. [...]8. b. for it treateth of that Mosaicall precept, Deut. 22. 6. Thou shalt not take the Damme with the Young. Concerning which the Mishna there saith, [...] &c. that the Extent of the Law reacheth onely to birds, and to th [...]se onely [...] which are not prepared. [...] as Geese and He [...]nes which n [...]stle in the Garden, but if they ne­stle in the House, as the Herodian Doves, a man is not bound to let goe the Damme.

The Arucht Perush or exposition of the Herodian Doves, is, [...] [Page 148] [...] i. e. Herod the King brought Doves out of the Desert, and bred them up in the Land inhabited, and they became a Breed, and they were called Herodians from his name, and from the place from whence they were brought Dorsians.

So Bartenora and R. Solomons Glosse, and Ramban saith, that they were so called from Herod, because He was the first that bred up [...] Doves in the House.

And so the Gemara it selfe expoundeth the Mishna, fol. 139. b.

And againe these Herodians are reckoned among the Hens▪ and Geese in Shabba. fol. 155. b. where the Mishna saith, [...] &c. They set not water before the Bees, or before the Doves of the Dovehouse, but they set it before the Hens and Geese, and the Herodian Doves. And the Glosse expoundeth as before. The Herodian Doves were of a tamer and more do­mesticke kinde then those of the Dovehouse, and 'tis likely too that they were of a rarer and more outlandish breed, espe­cially because Josephus in the description of Herods Pallace a­mongst other Moments of Gallantry and Magnificence, Iosephus de [...]el. Iu­dai [...]. l. 6. c. 13.makes mention of [...], Many Tow­ers stored with tame Doves. This would not found so big to us, and 'tis nothing indeed without this understanding that the thing was very rare in Judaea then, and newly brought in by this Herod, a man noted to be of a vast and curious mind.

But what the Herodians were we may partly know by the old Scholiast upon Persius, to these words of the Poet.

Sat. 5. 1.

S [...]boliast. ve [...]. in Persium. Herodes apud Iudaeos regnavit temporibus Augusti in Parti­bus Syriae. Herodiani ergo diem Natalem Herodis observant ut etiam Sabbata quo die Lucernas accensas & violis Coronatas in fenestris ponunt.

[Page 149] ‘Herod (saith the Scholiast) reigned over the Jewes in Sy­ria in the dayes of Augustus, The Herodians therefore ob­served his Birthday (as the Sabbaths also) setting up in the Windowes lighted Candles incircled with Violets.’

The reason of this Honour done to Herod was, for that these Jewes beleived him to have beene the Christ, mistaking the Non deficiet Sceptrum in Iacob's prophecy, under which Title of heresie, they are accounted by Epiphanius among the Sects of Iudaisme. But Epiphanius should have referred the Faction to Herod the Great. Tertullian before him delivered the same Tradition, Lib. de praescript. ad Har. cap. 46. Victor. Antio­che [...]. &c.

And nothing (saith Casaubon) seemeth to me to have beene more probably set downe concerning these Herodians then this, but his Quotation out of Drusius is to be corrected as before.

CHAP. XXXIV.

ANd very well it might be so, not onely for the usuall ob­served reasons, but for something else too which may be noted anew.

I know 'tis enough to fill up the measure of this great Name, that He was God, as the Jewell quoted by a Learned Antiquary Fulvius Ʋrsinus.expresseth Him in the most excellent and short sufficiency. The Gemme representeth the Image of our Saviour in his younger dayes, then when he encreased in Wisedome, Stature, and Fa­vour with God and Men. With this Inscription, [...]. that is, [...], as the Antiquary tooke it, a Stripling of Ian. Rutgers. vari­ar. Lect. L. 1. C. 1 [...].hopefull note in the Macedo [...]icke Warre. But a Criticke of good worth who had the oportunity (and knew how to use it) of seeing a Jewell of the very same kind in the French Kings [Page 150] Archives, judged with others by a better proportion'd rate of sagacity, that the Inscription ought to be read on this manner, [...]. [...], Iesus Christ God.

But I am not going about to declare his Generation this way, for who can? I meane to tell you how wonderfull The Sonne of Man was; and what hapned unto him as he was made like unto one of us.

It will be a moment of that sort which ought to doe, (if it does not) stirre you up to Wonder.

It was an accident (if it be to be call'd no more) which fell out at his Nativity, and such a one (if I take the height of it right) as might very well be in company and consignifie with that worke of God, that strange worke, that Act of his, that strange Act which he brought to passe, when a Virgin was to con­ceive and beare a Sonne, and a Woman to encompasse a Man.

Here I must tell you that I meane to deceive his Expectati­on who thinkes I am going about to give Judgement upon any of my Saviours Accidents of life from the Influences of the Starres or Planets.

The Starre which guided the Wise men (or as the Saxon hath well enough rendred it, &ungal Whitegan, the Astrolo­gers or Astrologicall Prophets) is enough of it selfe to forbid any man this impertinency.

To shew how little those in the Firmament or lower Hea­vens should have to doe with his matters, he had a Starre of his owne, appointed to another Spheare, [...]nd moving by ano­ther kinde of motion then those in their Course, purposely created for and by Him, and made to walke in the Aire, and keepe pace with the Magi. It must have beene in the Aire, otherwise it could not have directed the Wise men to the T [...]oh [...] Brac [...]e [...] No­ [...]ili [...] Danus.place, as the most Noble Tycho hath excellently obser­ved.

It was a Starre because they were Astrologers that were to be guided by it. And it was a new one, because none of the old could have done it, for the verticity of any of those could not have come and stood over the place where the Young Child was.

[Page 151] This starre appearing out of order bid a defiance to all the Persian Astrologie and let the St [...]rre-g [...]rs know, that there Numb: 24. 17.was one of Iacob now risen, which was not to be found in their Barb [...]ricke Spheare.

Neverthelesse, and though I meane to do as I have said, I will take Liberty to set downe here the Figure of our Savi­ours Nativity, that is with what Face the Heavens lookt upon the earth at that time as to the Horizont of Bethleem.

In the Sphaera Persica (saith Aben Ezra out of the [...]) there ariseth up in the Face of the signe Virgo a beau­tifull Maiden, she holdeth two eares of Corne in her hand, and a Childe in her Armes, she seedeth him and giveth him suck, &c: This Maiden (saith Abumazar) we call [...] Adre nedefa, the pure Virgin. She bringeth up a Childe in a place which is called Abrie (the Hebrew Land) and the Childs name is called [...] Eisi (Jesus) Introductor. lib. 6. c. 1.

This was enough to make Albertus Magnus beleeve that our Saviour Christ was borne in Virgo; and therefore Cardi­nall Alliac erecting our Lord's Nativity by his description casteth this signe into the Horoscope. But that was not the meaning of Abumazar. His meaning was (saith Frier Ba­con) quod beata Virgo n [...]ta fuit q [...]ando Sol est in Virgine, & ita habetur signatum in Cal [...]nd [...]rio, & quod nutriet Filiu [...] suum in Terra Hebraeorum. That the said Virgin was borne the Sun being in that signe, as also we have it set downe in the Ca­lendar, and that she was to bring up her sonne in the Hebrew Land.

But according to the received Tradition of the Church, our Saviour was borne the 25 day of December at midnight in the yeare of the world 3967. The Circle of the Sun was [...]. and of the Moone 1. &c.

[Page 152] Therefore the Ascendent of his nativity was not ♍ Virgo, but ♎ Libra, and this was the Figure of the Heavens.

I tell you I do not this as if I thought the Starre of Jacob were Subject to his owne Firmament. I abhorre to say as Cardan did, that Iupiters being in the ascendent was the cause of his so soone disputing with the Doctours; or that he so often travelled from place to place, because the Moone was with Mars in a Terrestiall signe, or that it should be from Saturnes altitudes, that our Saviour should be so often seene [Page 153] to weepe, but never once to laugh, much lesse, that Saturne with Venus could make him to have a mole in his Face. He quoteth Iosephus for these two last accidents, but you will not finde it there. That excellent Author giveth indeed a very grave & honourable Testimony of Jesus Christ, in the 4^th of the 18^th booke of his Antiquities, but without any such mentions as these.

But still I do but hold you in hand.

That which I may lawfully and innocently observe in the Scheme of our Lords Nativity concerneth thus.

First the ☉ of Righteousnesse was very fitly borne in Libra, the signe and Constellation of Justice. Next to this the Re­deemers Horoscope was quite contrary to that of the World. The Ascendent of the Creation was Aries, for the World was created in the Spring, as to the position of Iudea. I can­not stay to prove it here, I have done it elsewhere.

But much above all this there fell out at this time a Con­junction (the greatest that can be) of the 8 and 9 Spheares in the Head of Aries. From whence it will follow that where­as at the beginning of this world the Asterismes were all out of their proper places, (it pleased God to have it so) now at the restitution of the world, they were all found in their owne divisions. It is an appeareance of that kinde which nature can shew the World but once. The same Figure of the Hea­vens never could before, nor never can fall out agen, unlesse the World should unreasonably last against all Christian expe­ctation, by the most moderate Account, for if you cast about the slow Revolution of this period, it will trouble you to call these or allmost any other the latter dayes.

The period according to some is to finish a Circle of 30, if not 40 thousand yeares.

This great yeare began at our Saviours Nativity, but for a­ny man to expect that it should ever have an end, as to us and this World, cannot be thought of, but upon grounded A­theisme and absurdity.

I have onely one thing here to confesse, that this figure of our Saviours Nativity is erected according to the Dionysian [Page 154] rate of account, which useth to be called Vulgare initium an­norum Domini. The vulgar Epoche of the yeares of Christ, but demonstrated to be false (as they themselves doubt not) by Mercator, Christmannus, Ioseph Scaliger, Sethus Calvi­sius, Suslyga the Polonian, and others, Masters all in Mathema­ticall Chronology; some of them demonstrate that this Aera is false by one yeare, some by two, others by three, the Polo­nian by foure, and some others by five. But when I saw that there could be so many true Accompts, I thought it best to sit downe and abide by the old false one, as well in reverence to the Tradition of the Church, as for the rare appearances in the Scheme it selfe, sufficient of their owne strength to evidence, that this was the time both for the yeare and day, though rea­son and Tradition should pretend against it.

And because there be some (and some too that know not why they do it neither) who continue to call in question the Antiquity and truth of this day, I will put in a little more weight into their Scale who have very well assured this mat­ter already both by historicall tradition and Mathematicall de­monstration.

That which I meane to superadde first, is an Apostolicall Ioseph Aegypt Cod. Concilior: Arab: Ms: in Archivis Roanis Bibliothe­ [...] Bod. Canon as I finde it in Ioseph the Aegyptian's Arabick Code [...] i. e. Also that you Constitute an Anniversary feast at the Nativity of the Lord Christ in the day in which he was borne, and that was the 25 of the first Canun, for this is the principall of all the Feasts. Also that [...]. Chrysost.you do every yeare celebrate the Feast of Alchamim or Baptisme of our Lord the Christ upon the day in which he was baptised by John the [...] or Forerunner and that was the sixt day of the second Canun.

A Persian Ephemeris to the same day of the same Canun [Page 155] setteth downe [...] Nativitas Eisi, or the Birth of Pe [...]sica Epheme, is Ms: Cas cyriac. Tab [...]lae Astro [...]m. Arab: Ms. in Arch: Laudin [...] Biblioth. Bod. Iesus.

So Alkas Cyriacus in a Calendar of the like Nature [...] i e. the Nativity of Iesus Christ.

The same Author to the sixth day of the latter Canun (Ia­nuary) puts downe [...] i. e. the feast of the Epiphany, or Benediction of the Waters.

The Syriack Church observeth alike, and as concerning this Benediction of the Waters at that time of the Epiphanie you may see what their Mar Michael Chi [...]dis (out of That is, Iacobus Or [...]ohaita as he is quoted by Moses Barcepha the Bi­shop of Bethra­man in his Co [...] ­mentaries of Para­dise, and often times in the Ca­tena Arabica by the Name of Ia­cobus Alrohavi which is all one. The Learned Master Selden in his Interserenda to E [...]tychius hath a very good note out of the same Author as con­cerning Helena, that she was brought up and taught to reade the Scriptures by Barsica Bishop of Rhea in Gezira [...], and taken to wife by Constantius the Emperour with the consent of her Pa­rents, &c. For Al­gezira he tooke it right. It is the same with Meso­potamia, but for Rhea he saith, Ʋbina [...] haec Rhea ego me nescire fa­ [...]e [...]r. See Ortelius in Edessa, and Leunclavius his Onomastic. in Ro­ha. It was a City & Seat of a Bishop in Mesopotamia. And so tis put in by the Arabick Nubian Geographer at the beginning of the sixth part of the fourth Clime. Verum Algezira est quod includitur inter Tigrim & Euphratem ejusque urbes sunt Racca, &c. Roha, Harran, Sarug, &c. Iames the Bishop of Ʋrho [...]a) hath said, as he is quoted by Marsili­us de Columna in his Hydragiologia, p: 506.

Chrysostome imputeth a great Miracle to this consecrated Water. He saith (the Patriarch Severus in his Syriack Ritu­al saith as much too) that our Saviour Christ when he was baptized, sanctified the Nature of the Waters.

And for that reason (saith Chrysostome) it is a custome of the People at the Epiphanie to fetch of the Waters and re­serve it by them, [...], and looke what­soever water is drawen that day it will not corrupt in a long time, no not in a whole yeare, and sometimes not in two or three, but remaine as sweet, and fresh as at the first drawing.

But as concerning this day of our Lords Nativity Sahid A­ben Batric hath noted in his History that he was borne upon the 25 of December, which is observed by the learned Ma­ster Selden already, and (as I thinke) out of the life of Augu­stus. De Anno Civili veterum Jud. Cap. 8.

But the same Author in the life of Constantin [...] saith it againe, and endeavoureth to prove it there, in his discourse of the Celebration of Easter. The result whereof (as it maketh to this matter is [...] i. e. And our Lord and redeemer Iesus Christ was borne the 29 day of Coihac, & upon the 25 day of the first Canun.

[Page 156] Saidus Batricides Arab: Ms: in Con­stantino magno. Liber penes est Illustrissimu [...] Sel­denum e [...]tat etiam in Arc [...]ivis Bibl: publ: Cantabrig. And for the Epiphanie or Baptisme of Christ he saith it was [...] upon the eleventh day of Tybi, and upon the 6 day of the second Canun. So the Copticke or Aegyptian Calendar. A­thanas. Kircker. de Comput. Eccles. Copt. c: 3.

The same Tradition both for the Nativity and Epiphany. You may have too out of Joannes Antiochenus in the begin­ing of the 10. booke of his Chronography. He saith that Je­sus Iohan: Ant: Melala Ms. in Arch. Ba­roccianis. Christ was borne [...]. Ʋpon the 25 of the moneth December. [...]. &c. And that he was baptized in Jordane a River of Palestine upon the 6 day of January. &c.

I was willing to note out of them for both the Holy dayes because some of the Easterne profession (they are not many to that whole Church) observe the memory of these matters in a shorter line then we do, thinking, out of Saint Luke that our Saviour was borne and baptised upon one and the same day, which to them is the 6 of Ianuary. The thing I have seene done here by an Armenian Preist of Haleb (or Aleppo) with­in the regard and compasse of my owne conversation.

The Rubrick of the Celebration he shewed me indeed in his Armenian Calendar, but the uttermost authority I could gaine of him to referre it to, was a Tradition of Saint Iames to be found in their bookes (he told me so) but unknowne to us as yet.

The ancient Runicke▪ Calendar doth not only acknowledge the 25 of December to be the day of our Saviours Nativity, but for that reason too makes this day the begining of the yeare, and the Night before (which indeed was the time) they call Modranect or the mother Night (our owne Saxons did so too.) And the day it selfe is exprest in the Danish wooden Almanacks by an Infant wrapt up in Swadling clothes. See Olau [...] Wormius de Fast. Danic: lib: 1. c: 12. l: 2. c: 9.

CHAP. XXXV.

WHen a Sonne of Israel would expresse the extremity of his brotherly kindnesse towards any one of, or to­wards all the Children of his people, he entitled himselfe by a kinde of devotion to all the mischance and evill that should befall his Brother, wishing the whole patience upon his owne head.

These Excesses of Compassion used to go under this forme, [...] sim ego expiatio ejus, or that [...] Ecce me in expiationem. Let me be, or behold I am his Expiation. That Aruch in [...] is, saith the Aruch, [...] Be­hold I am in his place to beare his iniquities. So all the people Sanhedrin▪ C. 2. fol. 18. a. to the High Preist in Cohen Gadol of the Sanhedrin, [...] Be we thy Expiation, that is, saith the Glosse, [...] Be we in thy stead for whatsoever is to happen unto thee. Rabbi Samuel said, [...] The Sonnes of Israel, be I their Expiation, &c. that is, their Redemption as Rambam. and 'tis a forme of speech saith he, to expresse, [...] the exceeding greatnesse of his love.

This will make you the lesse marvaile at that strange eja­culation of Moses, when for the same people of Israels sake, he wished to be blotted out of the Booke of God.

Not without reference to this forme of Devotion is the Apostles wish here, that he might discharge the unhappy con­dition of his Brethren all upon himselfe, [...], for I could wish my selfe to be an Anathema from Christ: [...]. So Hesychius and Phavori­nus, a man accursed, or not to be kept company with, or as [Page 158] Photius, [...], a man separated. The Arabicke Transla­tion is [...] that my body were Moharra­ma, an unlawfull thing, or forbidden from Christ. The word it selfe as the sence respecteth to the Haerem, which was the second degree of Jewish excommunication, whereof the first was Nidui, the third Shammatha, & wheresoever in the New Testament the Reference is made to the second degree. Ana­thema is singly named, as where to the third Maranatha is ad­ded, which is but the Syriacke Interpretation of Shammatha, Dominus venit, which is therefore called by the Talmudists the Anathema or excommunication of the God of Israel.

Stephanus in his Booke [...], hath a Tradition more concerning the word Maranatha, then to be left out in this place. [...]. He tels of a Shepheard belonging to the Syrian Laodicaea, who being thun­der-stricken cryed out, Ramanthas, that is, God from above, for Raman signifyeth Above, Athas, God. So Philo.

Phavorinus indeed saith that [...] signifyeth [...], High Things. And 'tis true it doth so, and in the Syriacke too.

He saith also that [...] is the same with [...], the God above. 'Tis almost so indeed, and then Ramanthas or Ra­mas Atha might be the same, as the High God cometh.

But by a smarter guesse which some men have made, Raman­thas Hensius in Novum Testament.was but a common Country pronunciation of the right Syriacke words, and served the Shepheards turne instead of Maranatha. So he would have said, Dominus venit. And so it seemes the Imprecation was more familiarly used among the Syrians then we knew before.

For these three kindes of Anathema see others, but especi­cially the learned Buxtorfe in his Lexicon Talmud.

The Condition of a man lying under the censure of Haeraem, is delivered by the Doctours in Moed Katon. Rabbi Joseph Talmud iu Moed Katon fol. 15. a. [...]o [...]e Dea. num. 3▪ 4. §. 2. saith. [...] i. e. An excommunicate by Nidui may teach or be taught, hire or be hired, but the Muchram or ex­communicate by Haerem may neither teach nor be taught, nei­ther hire nor be hired, but he may study alone that he forget not [Page 159] his learning, and he may make himselfe a little Cottage for his necessaries.

Maimon saith▪ that he is not permitted to have any manner of conversation with any man, onely he may buy himselfe vi­ctuals. Madda. c. 7. but no man might eate or drinke with him. Shulcan Aruc in Jore dea, Numb. 334. §. 5. From whence that of the Apostle, [...], with such a one no not to eate, 1 Cor. 5. 11.

CHAP. XXXVI.

THey were called Nazarites before (the Mahumetans call them so still) from Jesus of Nazareth, as now Christians from Christ.

And now you may know whence Sui­das had it. Joannes Antiochenus can tell you who gave them that Name. [...]. i. e. At the be­ginning of the Reigne of the same Claudius Caesar, ten yeares af­ter Jesus Christ our Lord and God was ascended up into Heaven, Evodus received the Episcopall Imposition of hands, and was made Patriarch of Antioch the great in Syria, immediately succeed­ing to Saint Peter the Apostle. In whose time the Christians were (first) so called, for this Bishop at a conference held with them named this name upon them, whereas before that they were called Nazarites and Galilaeans.

[Page 160] But that which I have most an eie upon here is the word [...], were called Crhistians? 'Tis an expression below the moments and circumstance of the matter. We doe not now name the least Child of the company (so farre as we can stretch our Interest) without a full appointment and congre­gation of witnesses; and doe we thinke that they baptized the whole profession with so narrow a regard of Ceremony and Solemnity. The word will approve it selfe otherwise to you then so. And the meaning of this, Ioannes Antiochenus can best of all tell you. When the Provinces submitted themselves to the Imperiall Government, the use was for the Emperour to cause a [...], or publique Edict to be drawne up and pro­claimed openly upon the place. The tenour whereof was first, to entitle himselfe to all respects of dominion and supremacy o­ver that people, and then to abate from this by a popular insi­nuation of all possible sacrednesse and liberty of the Subject. This latter indeed was ad faciendum, &c. but these men were as good as their words.

An instance of this manner of Nuncupation (I know not what to call it else in English) take here from the Author I promised you of.

[...]. Ioan. Antioch. Ms. Chronograph. lib. 9. [...].

When the City of Antioch had yeilded it selfe up into the sub­jection of the Roman Empire, an Edict of the Liberties thereof was sent by Julius Caesar, and openly proclaimed at Antioch upon the twentieth of May. the Tenour of the Edict was,

At Antioch the Holy, Sacred and free City, the Metro­politan Queene, and President of the East. Caejus Julius Caesar. &c.

The Provinces used to returne the honour of these Privi­ledges backe upon the Emperour by this way of acknowledge­ment.

[Page 161] To keepe the Emperours Grace in perpetuall memory, they reckoned all their publique affaires ever after from the time of that. [...]. Therefore (saith the same Author) Antioch the Great in honour of the Emperour fixed their Aera in Cajus Julius Caesar, and made this yeare of Grace the first.

Therefore this Aera of theirs was peculiarly called [...], because at the fixing of this the Emperour did [...], that is, publiquely name himselfe to all the Title of Dominion, &c. [...], and publiquely en­title them to all the Priviledges, Immunities, &c.

From this Antiochian use of the word, and in this very State sence the [...] in Saint Luke was, and is to be taken.

Saint Luke was a Physitian of Antioch. One of our Greeke Catalogues makes mention of D. Luc [...] [...] a certaine Re­cipe of Saint Lukes, but I have not seene it as yet.

But the matter is that He was of Antioch, and having oc­casion to record unto Theophilus, the first naming of the Disci­ples Christians, and that this was done at Antioch made use of their owne word [...], by which he would be under­stood that the Imposition of this new name was openly and circumstantially done, and in as solemne and publique man­ner as it might.

Saint Paul maketh use of the same word in the same sence, Rom. 7. 3. So then if while her Husband be living she be marri­ed to another man, she shall be called (the Greeke is [...]) she shall be notably called, or notoriously knowne to be, an adulte­resse in common fame and voice.

Here indeed it is taken passively (as no doubt it might) but Saint Luke useth the word in the first & most originall way of acception, for thongh we translate it were called, as some Ara­bicke and allmost all Translations doe, yet [...] is there to be understood.

And so it is. And the Disciples first stiled themselves Chri­stians, &c. You will perceive as much by this passage of Jo­annes Antiochenus concerning Augustus Caesar. [...] [Page 162] [...].

[...], &c. i. e.

And the most Sacred Augustus then began to be the first and onely Monarch of the Empire, and Prelate of the Holy Rites, (Sacrorum Antistes) and he stiled himselfe ( [...]) thus.

Caesar, Octavian, Trophaeall, Augustus, the Mighty Emperour. And he reigned, &c.

And by this Passage you may correct a pittifull one of the same pretence (there be many more in that Booke that need as much) in the Chronicon Alexandrinum. There it is, [...], (Lego [...] saith the Editioner) [...]. Ra­der the Editioner perceived what [...] was to be. But for [...] it is to be set downe [...], and the other place is to be read not [...] ( [...]) but [...]. Which is the principall thing of note here as to the Active and first acception of the word.

Otherwise Rader is not so much to be found fault with for the Text as the Translation sometimes. I confesse where he turnes the Greeke word [...], by tributa or vectigalia, though it be fearefully false, yet is not so foule an escape as some o­thers there.

There is a vast difference 'twixt Tributes and Telesmes (for so the word ought to have beene rendred) and yet might be easier mistaken by him (as at that time) then it can now be done right by some others.

CHAP. XXXVII.

THe Arabicke is, [...] An obdurate and unbeleiving heart, and which goeth farre, or quite away from the Living God.

'Tis a fearefull thing too to fall out of the hands of God. The Imaginations of mens hearts are only evill and continually, there­fore the Spirit of God doth not alwaies strive with them, if it did, our Spirit would faint under him, and the Soules which he hath made.

If a man doe start aside (as we all and often doe) like a bro­ken Bow, God puts us together againe and fastens us unto him­selfe as soone, and taking as good hold as he can.

And these things (saith Holy Job) God will doe once and twice, that is, oft times for a man.

To day if we will heare his voice. To day, that is, whensoever a sinner, &c. He will turne and repent, his heart will be turned Hos. 11. 8.within him, and his Repentings rouled together.

And all this that our hearts may not be hardened through the deceitfulnesse of sinne.

Every man whatsoever hath this long day allow'd him. And ô that thou hadst knowne even in this day of thine▪ but now it is hid from thine eyes.

This is that hard heart of unbeleife which we are bid here to take heed of; this looseth all our hold, and utterly estrangeth us from the Life of God, and leaveth us altogether without him in the World.

Our other back-slidings and variations from him, how wide and distant soever, yet may be thought to be but like those of the Compasse, more or lesse according to a lesse or greater in­terposition of earthly mindednesse, but this is like to that of [Page 164] the Magnet it selfe, which while it lyeth couched in the minerall and united to the Rocke, it conformeth to the Nature and verticity of the Earth, but seperate it from thence and give it free scope to move in the Aire, and it will desperately forsake its former and more publike instinct, and and turne to a quite contrary point. So as long as a man is fastened to the Rocke Christ and keepeth but any hold there▪ he will still be looking lesse or more towards the Author and finisher of his Faith; but broken off once from thence, and be­gining to be in the open Aire and under the Prince of that, he presently turneth aside from the living God, and pointeth to a Pole of his owne.

CHAP. XXXVIII.

I Am going about to conclude this small matter of Booke with some notice upon these two Doxologies.

For the first, the question hath beene made up so high, as to leave us in doubt whether it be a peice of Scripture or no: Be­za confesseth it to be magnificam illam quidem & sanctificam, a most high and holy forme of expression, sed irrepsisse in contex­tum & quae in vetustissimis aliquor Codicibus Graecis desit, but to have crept into the Text and to be wanting in some very an­cient Copies.

That it should be wanting in some others is the lesse won­der, because it is not to be found in that Vetustissimus Codex given by himselfe to the Ʋniversity Library of Cambridge.

It is not a full booke of the New Testament, but conteining only the foure Gospels and the Acts of the Apostles. The Booke is written as well in Latine as Greeke, but both in the same greeke Character▪ And it is that of the great Capitall [Page 165] kinde, which in their opinion, who use to judge of these things, is the uttermost reputation of antiquity which could be pretended to.

In this booke the Clause is not to be found (so farre as possibly I can remember) either in the Greeke or Latine.

I had occasion once to say as much as this amounts to, be­fore the most Reverend and Learned the Primate of Armagh, and the Doctour of our Chaire the now worthy Bishop of Worcester, but was forc't to yeild to so great a presence with this only answer, that even this Copie too was corrupted by the Heretiques.

I knew it might be and deny not but it may in some other part of Genealogy or the like, but how any Haeresie could possi­bly serve its turne upon this Clause (I know that of the Trini­ty) at least to me the way doth not so easily approve it selfe.

I confesse the Syriacke hath it, but I know not what then.

The Arabicke hath it too, not onely the printed Copie by Erpenius, but a Manuscript too of very good and gallant note in Queenes Colledge Library. Yet in the Medicean Copie I do not meet with it. And in that which Kirstenius hath noted upon, the Clause indeed is set downe, but not running along with the Text. Tis written above in Red letters, and pointed to by this Note in the Margin. Non h [...]c in Aegyptiaco, & sunt in Romano & Syriaco. So that there is no more to be gained by this, then that the Clause is extant in the Syriacke and the Roman (that is the Greeke here, [...] Alrumi sig­nifieth so too) which is no more then we knew before for the Adversary part, and so much lesse too, that it is not to be found in the Copticke or Aegyptian forme, which also may be known to be so bythat Specimen in Athanesius Kircherms.

The Mahumedans have another Lords Prayer, called by them the Prayer of Iesus the sonne of Mary. But that endeth See the learned Master Seldens Commentary up­on Eutychius. [...] And let not such a one beare rule over [...]e that will have no mercy upon me, for thy mercies sake O thou most mer­cifull.

[Page 166] But this is not materiall enough. Indeed the Mahume­dan formes of prayer are more for, then against the thing. But it moveth not a little that the Clause should not be ex­tant in the Gospell of the Nazarites, or that secundum Hebrae­os (as it useth to be called) This Gospell was commonly be­leeved in Saint Hieromes time to be ipsius Matthai Authen­ticum. Very ancient however it was. And that the Prayer it But for the mea­ning of [...]. Give us this day. &c. See the Learned Salmasius about the latter end of his third Booke, De Foenore Trape­zitic [...].selfe was there I am sure, for Saint Hierome upon those words Panem nostrum quotidianum &c. noteth that the He­brew in this Gospell was [...] mahar, panem crastini da nobis hodie, who because he takes no notice of this clause doth as good as say it was not there, for if it had, so substantiall a va­riety and concerning him so much, could not possibly have es­caped his Annotation.

The whole engagement of the Latine Church against this Clause though very strong and preponderating. I let alone. The Greeke use of it is more against us then the Latine leaving of it out. Their Services aequally subjoyne it to other Oraisons and to this. As to the Prayer that beginneth [...] &c. Eucholog▪ fol. [...] B. To the [...] &c. Euchol. fol: in B. To the [...] &c. Euch: [...] A To the the [...] A prayer to be said over such a [...] had eaten of any uncleane thing to renew in them a capacity for the holy mysteries. Euchol [...] A. To the [...] A prayer which they said at the foundation of a house. Euch. [...] A.

They subjoyne it also to their Hymnes, as to the [...] Typic: fol: [...] B. Col: 1.

But it is yet more manifest, for secondly we finde some­times the [...] without the [...] as in the [...]. B. Col: 1. In the Eucholog: fol: [...]: B: where also the Ru­bricke writeth over it [...] as under [...] &c: Eod: A. giving us to understand that they have it in no other con­dition, then of any other Loud Respond: as by the [...] I undertake them to meane.

Othertimes againe we finde the [...] without the [...] as in the Typic: fol: [...]: A: Col: 1. [...]: A: Col: 1. [...]: A: Col: 1, & 2.

[Page 167] Moreover also whensoever we finde them immediately, we finde them still distinctly rehearsed, and the [...] is al­waies the peoples; the [...], alwaies the Preists Repetiti­tion.

[...], &c. [...], &c. Eucholog. fol. 1. B. [...]. B. [...]. A. [...]. A▪ & B. Typi [...]. fol. [...]. [...]. A. Col. 2. & B. Col. 1. [...]. A. & B. Col. 2 [...]. A. & B. Col. 1. & 2. and infinitely elsewhere.

And yet for all this (and more then this too, if I had a mind to put it downe here) I will not say as Erasmus did, magis taxanda fuera [...] illorum tem [...]ritas qui non veriti sunt tam divi­n [...] precationi suas nug [...] assuere. He doubts not to call it but a Trifling patch tacked to this Holy forme by some rash and unadvised hand.

Nay I will not say so much (though that be much lesse) as Kirstenius did, quae certe a pio quodam fidei imbecillis tanquam nova precatio addita fuit, that it was added anew by some good meaning man, but not very well knowing what he did.

I would not be moderate against the Scripture where I can possibly avoide it.

Therefore I note here two things which doe principally prevaile with me for the Antiquity and Authority of the Clause.

In Lucian's Philopatris, [...] ▪ Let those alone, (saith Triephon to Critias) [...]. And say that prayer which beginneth from the Father, and let the glorious Hymne con­clude it.

Rigaltius noteth upon Tertullian, that by the [...], the Pagan meant the Lords Prayer, if he did, then it may very well be thought that the [...] is to goe for this Doxology. And if that be so, the Testimony is beyond all exception, for then the Clause was of the Prayer in Trojans time, or (which was not much under it) the time of Marcus Antoninus Philosophus, and that was lesse then two hundred yeares after the Prayer was made.

[Page 168] And that this should be the meaning of Lucian is the more likely because the Interlocutours in that Dialogue make it their businesse to cast a scorne upon the Christians, and their Profes­sion, for first they fall upon the Holy Trinity. Deum altè reg­nantem magnum aethereum, atque aeternum Filium Patris, Spiri­tum ex Patre procedentem, unum ex Tribus & ex uno tria, For [...] see Iulius Pol­lux his Onomasti­con. [...] cannot be ren­dred as it useth to be, justo naso praeditus, there­fore I have gues­sed at it by the Characters of the Greekes and Tro­jans in Ioannes Antiocheu [...]s quo­ted out of Dictys Cretensis. But doe you see Isa­ [...]ius Porphyrogenet. in Ianus Rutgers­var. Lect. L. 5. which how well soever it soundeth is but a Jeere there.

And of Saint Paul they say (what thinke ye?) [...]. The bal [...]-ill-nos'd Galilaean that was carried up through the Aire into the third Heaven, and taught there very mervailous matters, &c.

Then having spoken their pleasure of the Lords Prayer too, and sufficiently despised our wayes, they lastly addresse them­selves (as such fellowes should doe) to the [...], or unknowne God at Athens. See the end of the Dialogue.

But I promised you another Reason. you shall have it.

Note that our Lord gathered up his Forme of Prayer out of the Traditions of the Elders. It must not seeme strange to you. If you know how to consider of it, you will perceive that nothing could be more purposely done.

That it was so, will be easily evident from this Recollection out of their owne Euchologues.

Pater noster qui es in Coelis fac nobis gratiam, Nomen tuum Domine Deus noster sanctificetur, & memoria tua glorifice­tur in Coelo desuper & super terram infernè. Seder Tephill. Lu­sitan. p. 115.

Regnum tuum regnet super nos in seculum, & in aternum. Sepher Hammussar. 49. 1.

Pij priores di [...]ebant remitte & condona omnibus ijs qui vexant me. Com. in Pirk. Avoth. fol. 24.

Ne inducas [...]os in m [...]nus tentationi [...], sed libera nos ab occur­su malo. Seph. Hammussar. 9. 12. [...]

Quia tuum est regnum & regnabis gloriose in secula secu­lorum, i. e.

[Page 169] ‘Our Father which art in Heaven be gracious unto us. O Lord our God hallowed be thy Name, and let the remem­brance of thee be glorified in Heaven above, and upon Earth here below; let thy Kingdome reigne over us now and for ever.’

‘The Holy men of old said, Remit and forgive unto all men whatsoever they have done against me.’

‘And lead us not into Temptation, but deliver us from the evill thing. For thine is the Kingdome, and thou shalt reigne in Glory (or power) for ever and for evermore.’

Therefore there is the same reason for the Clause as for the whole Prayer, and the reason as from hence is very full and following.

You finde such a kind of Doxology at the end of Noah's Prayer, and you will generally meet with some such thing in the Common formes of Easterne Devotion.