Notes and observations vpon some passages of scripture. By I.G. Master of Arts of Christ-Church Oxon. Gregory, John, 1607-1646. 1646 Approx. 456 KB of XML-encoded text transcribed from 101 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A85683 Wing G1920 Thomason E342_8 ESTC R200932 99861546 99861546 113683

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Early English books online. (EEBO-TCP ; phase 1, no. A85683) Transcribed from: (Early English Books Online ; image set 113683) Images scanned from microfilm: (Thomason Tracts ; 55:E342[8]) Notes and observations vpon some passages of scripture. By I.G. Master of Arts of Christ-Church Oxon. Gregory, John, 1607-1646. [24], 176 p. Printed by H. Hall printer to the Vniversitie, for Ed. Forrest Iunior., Oxford, : 1646. I.G. = John Gregory. Annotation on Thomason copy: "July 1st". Reproduction of the original in the British Library.

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eng Bible -- Commentaries -- Early works to 1800. Bible -- Criticism, Textual -- Early works to 1800. 2007-10 Assigned for keying and markup 2007-11 Keyed and coded from ProQuest page images 2008-01 Sampled and proofread 2008-01 Text and markup reviewed and edited 2008-02 Batch review (QC) and XML conversion

NOTES AND OBSERVATIONS VPON SOME PASSAGES OF SCRIPTVRE.

By I. G. Maſter of Arts of Chriſt-Church OXON.

R. Hillel ſaid,

〈 in non-Latin alphabet 〉 Si non ego mihi, quis mihi? Et cum ego mihimet ipſi, quid ego? & ſi non modo, quando?

OXFORD, Printed by H. Hall Printer to the Vniverſitie, for Ed. Forreſt Iunior. 1646.

TO THE RIGHT REVEREND FATHER IN GOD BRIAN, Lord Biſhop of Sarum, and Tutour to both their Highneſſes, The moſt Illuſtrious CHARLES the Prince of VVales, and the moſt noble JAMES the Duke of Yorke, my moſt Honoured Lord and Patron. Right Reverend Father in God,

YOVR Lordſhip hath often times call'd upon me to goe out and ſhew the people their Tranſgreſsions, and the Houſe of Iacob their ſinnes.

Next to my owne conſcience I confeſſe my ſelfe bound to give your Lordſhip ſatisfaction.

To fall foule upon the degenerous and intractable nature of this people cannot anſwer you, for it doth not me.

I doe not ſay I am not eloquent, and therefore that you would ſend by the hand of Him whom you ſhould ſend. When I am indeed able for theſe things, I doubt not to have Him with my mouth, becauſe I meane to leave all my ſelfe out. There was never more provocations for all men to ſpeake then now, when all the miſcheife that other ages did but imagine are practiced by a Law, and in the meane time the dumbe Aſses are taught to forbid the madneſse of the Prophets.

The Harvest is confeſſedly Great, but then the Labourers are not few. And if while ſo many are thus excellently imployed about the reſt of the Building, ſome one or other doe as well as he can towards the making good of the Ground worke, I thinke he may be let alone at leaſt. The hopes of the Superſtructionly from the aſſurance of the Foundation I ſhall give them leave to be Pillars: This I am ſure is the Corner-stone, and I need not tell you how rejected, I meane it not of all, but of the Common Builders.

If the Church be an Arke he that hath never ſo little to doe with the Compaſſe, though he ſit ſtill in his place, yet does as much or more then all the other neceſsary Noiſe in the Ship The Compariſon is quit of arrogance, for it holdeth in the deſigne, it is not meant of the performance.

The courſe I have runne here is Labour too, and in the ſame Vineyard. And I truſt my ſelfe for this, that my accounts will be as well paſs't above, if I reckon upon theſe paines, the pretence whereof though not ſo popular, yet is as ſubſtantially proficient towards the maine Aedification.

I have principally endeavoured to redeeme my Reader from that ſlavery, by which I have ſo long ſate downe my ſelfe, in not printing (ſo neare as I could I have not) the ſame things over againe.

I am ſure I have ſet downe nothing but what I beleive, if more ſometimes then I well underſtood, I have company enough, and the acknowledgement of an errour is more eaſe to me, then the committing of it was.

Why I ſhould make theſe Addreſſes to your Lordſhip there is all the reaſon in the world; what have I but what I have received from you? and that which is, would be Nothing of it ſelfe. Rayes of incidency contract no warmth upon the Earth, unleſſe reflected backe upon their originall Sun.

My Lord, As once the Sonnes of the Prophets ſaid unto the Man of God, Behold now the place where we dwell is too ſtreight for us. We are humbly expecting the laſt courſe of that Iudgement which began at the Houſe of God. What ſhall be done to the dry Tree, or where the ſinner will appeare, is to be left to him to whom vengeance belongeth.

The Great Genius of this Place muſt now burne a while like thoſe Subterraneous Olibian Lampes under the Earth. VVe ſhall ſee it but Bernardin. Scarde nius de Priſcis civibus Patavin. Lib. 1. not now, we ſhall behold it but not nigh.

Have, ſalve, ſit tibi terra Levis. Abite hinc peſſimi fures, Quid voſtris vultis cum oculis Emiſſitiis. Your Lordſhips moſt faithfull Servant and Chaplaine. JOHN GREGORY.
To the READER.

Chronicon. de vitis Mahumet. & Succeſſor.

Ben Sidi Aali de Dogu at. Muſ e mannor. & vid. Maronit. De Morib. Oriental. C. 14.

THE Mahumetans ſay, that the firſt thing that God created was a Pen: Indeed the whole Creation is but a Tranſcript. And God when he made the world did but write it out of that Copy which he had of it in his divine underſtanding from all Eternity. The Leſſer worlds or men are but the Tranſcripts of the Greater, as Children and Bookes the Copies of themſelves.

But of other Bookes the Wiſe man hath pronounced upon them their doome already, that in making them there is no end, and that the reading of them (eſpecially many of them) is a wearineſſe unto the fleſh.

But if you will heare the end of all, there is one Booke more beſides the great Volume of the World, written out of God himſelfe, ſuch a one as may indefatigably be meditated in day and night. This indeed is the onely Text we have, all other Bookes, and arts, and men, and the world it ſelfe are but Notes upon this.

So unworthy are they to unlooſe the Seales of this Booke, or to looke thereon who receſſefully and impertinently pretend to a Spirit of Interpretation. Ephraims that feed upon the wind .

This is indeed a Spirit that bloweth where it liſteth, and no man can tell whence it cometh, nor whither it will goe. I would have you tell me by this ſpirit of what kinde the Dyall of Ahas was, or how the Sunne could goe on degr ••• backward For the kinde I'me ſure 'twas like none of ours now in uſe, and if the Retroceſſion could be meant of the ſhadow (and ſome men looke no farther) the ſame thing may be made to fall out every day upon an ordinary Dyall, and (notwithſtanding Pet. N niu .what a good Mathematician hath ſaid to the contrary) in a Site and Poſition of Spheare without the Tropick .

Therfore the going backe is to be meant of the Sun it ſelfe.

Tell me by the ſame Spirit how darkeneſſe could be upon the Face of the whole Earth at the Paſſion of our Saviour, and no Aſtronomer of the Eaſt, nor any man of all that Hemiſpheare (excepting thoſe of Hieruſalem) perceive it?

Make it good if you can out of the mouth but of two witneſſes (whats Phlegon and Apollophanes?) or if the firſt be one, the Notice is ſo ſingle, that it will not ſerve to celebrate, but bring the Wonder into doubt. The Sun was not totally Eclipſed as to all the World. One Hemiſpheare of his body ſhined ſtill. And the Face of the whole Earth is to be meant of the Land of Judaea, as 'tis elſewhere.

By the ſame Spirit I would know why the Greeke and Hebrew Scripture ſhould differ ſo vaſtly in Account, and how the Cainan 〈 in non-Latin alphabet 〉 got into Saint Luke's Gospell intolerably (Jo: Scaliger hath ſaid more) againſt all originall truſt.

But I may poſſibly tell you the manner of that hereafter, and that the Jewes did not cut off (as the Arabicke Catena would have it) but the Helleniſts or Graeciſts (ſo it ought to be read, not Grecians, Act. 6. 1.) added what is ſupernumerary to theſe Epilogiſmes. And Cainan came in too, at this backe doore, as I thinke I ſhall be able to ſhew you at ſome other time, and from an inconſiderable ground (but for this it were ſo) of the Helleniſticall Chiliaſts.

But if by this or any other Spirit whatſoever (that of God onely excepted) you can declare what was Melchizedeck's Generation, I ſhall thinke you try'd here too much.

To ſay he was Se the Great, as Hugh Broughton.one eſpecially, in a bundle of buſineſſe hath taken ſo much paines to doe, is not little enough to deſpiſe, and too much to anſwer too. I reckon it at the ſame rate as I doe their opinion who accounted him for the Holy Ghoſt, which I had not mention'd but to take my ſelfe the eaſilier off from that wonder which is juſtly to be conceived upon that grave and late learned Man, who could Cun u de 〈◊〉 pub. Heb.not be content with any other recourſe of this Hereſy, but to miſtake him (and with a great deale of Judgement too) for Chriſt himſelfe.

I cannot promiſe you 'tis all truth, but I can tell you ſome newes as concerning this Great Man. In the Arabicke Catena to theſe words of the Text, Gen. 10. 25. The name of one was Phaleg. This Note is ſet in the Margin. 〈 in non-Latin alphabet 〉 i. e. And this (that is, Phaleg) See Epiph •• iu . was the Father of Heraclim, the Father of Melchizedek, Cat. Arab. Cap. 31. fol. 67. a.

But in the Chapter going before his Generation is declared in a ſet and ſolemne Pedigree. 〈 in non-Latin alphabet 〉 That is, Melchizedek was the Son of Heraclim, the Sonne of Phaleg, the Sonne of Eber And his Mothers name was 〈 in non-Latin alphabet 〉 Salathiel the Daughter of Gomer, the Sonne of Japhet, the Sonne of Noah. 〈 in non-Latin alphabet 〉 And Heraclim the Sonne of Eber married his wife Salathiel, and ſhe was with Child, and brought forth a Sonne, and called his name Melchizedek, that is, the King of Righteouſneſſe, called alſo the King of Peace. Then after this, the Genealogy is ſet downe at length. Melchiſedeck ſonne of Heraclim, which was the ſonne of Phaleg, which was the ſonne of Eber, which was the ſonne of Arphaxat &c. till you come to 〈 in non-Latin alphabet 〉 which was the ſonne of Adam, Peace be upon him. Caten: Arab: c: 30. ſol: 66. a

Sahid Aben Batricke directly ſaith that Melchiſedecke was 〈 in non-Latin alphabet 〉 the ſon of Phaleg. And ſo he interpreteth (and does it well too) the 〈 in non-Latin alphabet 〉 in Saint Paul, Heb: 7. 3. not without Deſcent or Pedegree, as we. He is not therefore ſaid (ſaith he) to be without Father or Mother, as if he had none, or no knowne ones, but 〈 in non-Latin alphabet 〉 Becauſe he hath no Father or Mother put downe among the reſt of the Genealogies. And ſo the printed Arabicke tranſlateth the place, as the Syriacke alſo, &c.

Do you know now of what ſpirit you are?

Alcoran. Arab. Mſ. in Arch. Rod. The Turke writes upon the outſide of his Alcoran 〈 in non-Latin alphabet 〉 Let no man touch this booke but he that is pure. I would no man would meddle with ours (Alcoran ſignifieth but the Scripture, you need not be afraid of the word) but ſuch as indeed are what other men doe but thinke If I have not an opportunity to tell you henceforth what the meaning of this Chor ſie Biſhop was you may ſee (if you have a minde to it) The Proceſſionall of Sarum upon Saint Innocents day, and Molanus de Canoni i Lib: 2. . 43. which is De Epiſc p. (puerorum) iu ie Innn entium 〈◊〉 . themſelves.

If I ſhould meet a Prophet or the ſon of a Prophet with any pretence to this ſpirit about him, e would looke to me like the little Childe in Salisbury Church that lies buried in a Biſhops Robes. Indeed I beleeve God ordained more ſtrength out of the mouth of theſe Epiſcopall Babes and becauſe of his Enemies too. Pſal: 8. 2. then from theſe other Infants of dayes and Children of a 100 yeares old. Eſay 65. 20.

I was asked once by an able and underſtanding man whether the Alcoran as it is of it ſelfe, had ſo much in it as to worke any thing upon a Rationall Beleife. I ſaid yes. Thus much only I required that the beleever ſhould be brought up firſt under the engagement of that booke, That which is every where called Religion hath more of Intereſt and the ſtrong Impreſſions of Education, then perhaps we conſider of. Otherwiſe for the Booke it ſelfe it is taken for the greater part out of our Scripture, and would not heare altogether ſo ill, if it were looked upon in its owne Text, or through a good Tranſlation.

But (not as to gaine any thing by this) the Alcoran is ſcarcely Tranſlated yet. The beſt diſguiſe of if is, That in Arragonois by Joannes Andreas the Moore, but the Entire Copy of it is not eaſily met with.

Our Scripture to the eternall glory of it, is rendred allmoſt into the Whole Confuſion. Strangers at Rome, Parthians, Medes and Elamites, Cretes and Arabians, may all reade the Wonderfull Workes of God in their owne tongue in which they were borne.

This Booke of ours (or a good part of it) may be read in Samaritan, Greeke, (and the vulgar Greeke 00.) n Chaldee, Syriacke, Arabicke. The Hieruſalem Tongue, In the Perſian, Armenian, Aethiopian, Copticke or Aegyptian, Gothicke, Ruſſian, Saxon, &c. to ſay nothing of the more commonly knowne, Italian, Spaniſh, French, Dutch, &c.

And though we meet not yet with any peice of Scripture tranſlated into the China Tougue, yet there is extant even in that a very full Tradition of our Gospell, as it was found written upon a Stone, wrought in the forme of a long ſquare, and dugge out of the ground at the building of a wall in Sanxuen, in the yeare 1625.

Pr dro . copt. The Title of the Stone is written upon with 9 Characters in the Chinois, expreſſing as followeth. Lapis in laudem & memoriam aeternam Legis Lucis & veritatis portatae de Judaea, & in China promulgatae, erectus.

The Stone ſaith, that our Saviour aſcended up into Heaven about Noone, & relinquens ſeptem viginti tom s doctrinae ad portam magn , converſionis mundi aperiendum.

And left behind him 27 Bookes of Doctrine (ſo many there are in the New Teſtament) to ſet open a Gate for the great Converſion of the world.

Baptiſmum inſtituit ex aqua & spirit ad abluenda peccata, &c. Excitat omnes voce Charitatis reverentiam exhibere jubens verſus Orientem, ut pergant in via vitae glorioſa. He inſtituted Baptiſme by water and the ſpirit to waſh away ſins, He ſtirr'd all men up in the voice of Charity, and gave command that they ſhould worſhip towards the Eaſt, that they might goe forward in the way of a glorious life.

If the Stone ſay true you have reaſon to take it ſo much the better, which you will finde hereafter ſaid of this Leading Ceremony.

But whether you doe or doe not, I ſhall make bold to tell you here that this was the reaſon why our Saviour ſo often made uſe of the Mount Olivet (which was upon the Eaſt ſide of Hieruſalem) for his Private Devotions.

And becauſe I am falne upon this, I will here ſatisfy ſomething which hath beene objected unto me as concerning this Adoration towards the Eaſt, how it can be made good upon all poſitions of the Spheare. Suppoſe Hieruſalem to be the Center, and the Aequinoctiall Eaſt of that to be the Eaſt of the whole world, becauſe it anſwers to the Place of our Saviours eſpeciall preſence in the Heaven of Heavens.

It is required that I tell which way they ſhall worſhip who live a quadrant of the Equator or more Eaſt from the Horizon of the Holy City. The anſwer is ready.

They are to worſhip towards the Weſt, in reſpect of the riſing of the Sun, which is not the thing regarded in this matter, for I am not engaged to account for the word but as to this Northerne Hemispheare, the Center whereof Hieruſalem is to be and the Aequinoctiall Eaſt of that the Center of all Adoration and devotion from all degrees of the whole Circle, be it where it will.

For the Stone I mention'd the Originall could not ſo well be brought off from the Place. But Alike to that they can ſhew you ſtill at Rome, in Bibliotheca Domus profeſſae.

There is a ſhort and admirable Tradition of the whole Creation in Hieroglyphicall Scripture, where you may ſee the great world written all out into a leſſer print then that of a Man. In the lower Limbe and ſecond Scheme of the Tabula An Hieroglyphicall Table given to the Publique Library with an Arabicke Mappe, and many other Monuments of Ancient and unuſuall Learning, by that great example of excellency and Fatality, the Moſt Reverend Father with God, William Laud Arch-Biſhop of Canterbury, and the ever to be honoured and remembred Chancello r of this Univerſity. Laudina Hieroglyphica (it is the ſame with that which the Cardinall Bembus had) there is ſet downe the Figure of the Searabaeus or Beetle for the Trunke, but with the Head and Face of a Man, and holding a little Table with this Copticke Inſcription, 〈 in non-Latin alphabet 〉 About the Necke a Number of Concentricke Circles to expreſſe the Orbes and motion of the Heavens, upon the top of the Head a Face of the increaſing Moone to ſhew her Monethly Revolution; within that a Croſſe marke for the Vid. Athanaſ. Kirch. reconditiſſimae eruditionis virum in Prod. Copt. Cap. ult.foure Elements, neare to all this above a winged Globe, and wreathed about with two Serpents.

The meaning of this laſt is told you by Barachias Alben phi in his Booke of the Ancient Aegyptian learning, and in that part thereof, where he diſcourſeth, 〈 in non-Latin alphabet 〉 of Pharoahs Obeliſques. He ſaith, 〈 in non-Latin alphabet 〉 i. e. The winged Spheare wreathed about with Serpents is the Hieroglyphicke of the ſoule and spirit of the world. The Humane face is meant of the Sun and his courſes.

For the Holy Beetle (which an old Egyptian durſt not tread upon) Horus Apollo ſaith it ſignifyeth for the Figure of the world and he giveth this reaſon and ſecret for it.

The Beetle, ſaith he, when it hath a minde to bring forth, 〈 in non-Latin alphabet 〉 . Taketh the Excrement of an Oxe, which having wrought into ſmall pellets round as the world, it turneth them about from Eaſt to Weſt, it ſelfe in the meane time (as to call up Great Nature to theſe Travailes) turning towards the Eaſt.

The Aegyptian word 〈 in non-Latin alphabet 〉 held out in the Table is the ſame with the Greeke 〈 in non-Latin alphabet 〉 , to ſhew that the whole frame hangs together by a true magneticke Love, that inviſible harmony and binded diſcord of the Parts.

¶ I cannot thinke that time ſufficiently well imployed which hath beene ſpent upon the Integrity and diſtinction of Scripture into Canonicall and Apochryphall.

There's no Apochrypha in the Alcoran. It is told you in the Synodicum ſet forth by Pappus, that the Councell of Nice made a miraculous Mound betwixt thoſe two. 〈 in non-Latin alphabet 〉 . They ſet all the Bookes in a Church little below the Holy Table, and prayed God that thoſe of the company Pappi 〈 in non-Latin alphabet 〉 . Syno. 34. which were done by his inſpiration might be found above, but the ſpurious part underneath; and God did ſo. Doe you beleive this?

The Canon of Scripture ſubjoined to the Councell of Laodicea is much depended upon for this matter of diſtinction.

And yet this very Canon it ſelfe is not extant in ſo me very ancient Manuſcripts. It is wanting in one Greeke 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 gr. Mſ. in Arch. Baroc. cod. concil. Arab. Mſ. n Arch. Re n. Bibl. Bod. here, and moreover then ſo it is not to be found in Joſeph the Aegyptian's Arabicke Code

And there is no man of ſence but muſt thinke, that this was a thing more likely to be put in into ſome Copies, then left out of any.

The Hebrew Canon indeed is a good ſure ground. And yet you muſt not thinke that all, o nor any of the Apocthyphall Bookes, were firſt written in the Greeke.

The Hebrew Edition by the Jewes at Conſtantinople is the undoubted Text of Tobit (Saint Hierome ſaith as much for Iudeth) Libellus vere aureus, as Munſter ſaid truly of it.

For that of the Sonne of Syrach it is confeſſed in the Preface, where I muſt tell you by the way that this Booke of Syracides was heretofore accounted among the Hagiographa.

Talmud in Baba Kama. Cap. 8. fol. 92. b. I know not what elſe to make of that in Baba Kama, where the Talmudiſts quote this Proverb out of the Cetubim (which is the ſame with Hagiographa) 〈 in non-Latin alphabet 〉 &c. Every Bird ſorteth it ſelfe with one of the ſame kind, (Birds of a Feather, &c.) and ſo every man to his like.

The Toſephoth ſay to this that 〈 in non-Latin alphabet 〉 &c. perhaps it is in the Booke of Ben Syra (was Ben Syra reckoned for Canonicall too?) but ſure enough there's no ſuch ſaying in that Booke. In the Booke of Syracides you meet indeed with it, C. 13. v. 20. 〈 in non-Latin alphabet 〉 .

For the Wiſedome of Salomon, a Booke worthy enough of that name, and comparing with any that was ever writ by the hand of Man. That this Booke was written in Chaldee is certaine, for R. Moſes Ben Nachman quoteth it ſo out of Chap. 7. v. 5. &c. & v. 17. &c. in the Preface to his Comment upon the Pentateuch.

One of the Bookes of the Macchabees are known to be in Hebrew, and the worſt of all the company (and excepted againſt by Bellarmine himſelfe) though appointed to be read in our Churches) that is the fourth of Eſdras will be clearely of another credit and Reputation to you, if you reade it in the Mſ. Arab. in Arch. Bibl. Bod.Arabicke.

The ſtory of the Woman taken in Adultery hath met with very much adverſity. Saint Hierome noteth it wanting in ſeverall Copies of his time. The Paraphraſt Nonnus had nothing to ſay to it. Not is it noted upon by Theophylact, &c. The Armenian Church (as one of their Preiſts informed me) allow it not a place in the Body of the Goſpell, but reject it to the latter end as a ſuſpected peice. The Syriacke Paraphraſt leaveth it out (that is, the Printed Paraphraſt) But in ſome of the Manuſcripts it is found to be, though not received as the reſt of Scripture, but written upon with this Aſteriſme. 〈 in non-Latin alphabet 〉 That it is not of the Text.

But the Arabicke hath it, and in the Greeke Manuſcripts it wanteth but in one of ſeaventeene, ſed ita (ſaith Beza) ut mira ſit ſectionis varietas, enough to make me (he ſaith ſo too) ut de totius iſtius narrationis fide dubitem.

E cleſ. hiſt. lib. 3. fol. 32. b. But Euſebius noted long ago, that the ſetter forth of this Hiſtory was the ancient Papias. 〈 in non-Latin alphabet 〉 . And that it was to be had in the Goſpell, Secundum Hebraeos.

Et ſuſpicari meritò quis poſſit (ſaith Druſius) ex Evangelio illo ad noſtra exemplaria dimanaſſe, though I ſhall conclude from hence (but as he doth) with a Nihil affirme.

To ſay nothing here of Salomons Pſalter lately put forth by de la Cerda, our account of Davids Pſalmes is 150. but the Arabicke and ſome other Tranſlations ſet downe one more. Joſephus Hypomneſticus ſaith that David made 〈 in non-Latin alphabet 〉 , Ioſeph. Chriſtian graec. Mſ. an infinite number of Pſalmes.

Athanaſ. in Synop. Athanaſius ſaith he made 3000. and reckoneth this to be one, 〈 in non-Latin alphabet 〉 , &c.

In the Greeke Pſalters it is no rare thing to meet with it in the Manuſcripts 'Tis extant in more then one or three in our publique Library.

One hath it in Magdalen Colledge, another in Trinity Colledge, and a third in Corpus Chriſti Colledge, given them by Claimund their firſt Preſident.

In the late printed Copies you are not to looke for it, but in the older ones you will finde it, in that of Aldus eſpecially. And Juſtine Decaduns who wrote the Epiſtle to the Reader tels you, that having gotten ſo excellent an Aſſiſtant (as Aldus indeed was) they were reſolved to begin to the world (printing was not very ancient then) with 〈 in non-Latin alphabet 〉 . The Booke of Pſalmes inspired by God. And yet they reckon this ſupernumerary for one of the company.

You may take it perhaps as forbidden by the Laodicaean Canon among the Idioticall Pſalmes. But the Arabicke Scholi to that Canon will minde you of another matter. Ioſeph. Aegypt. Cod. Concil. Arab. Mſ. in Arch. Roan. Bibl. Bod. 〈 in non-Latin alphabet 〉

i. e. No man ſhall read in the Church any other Pſalmes then thoſe of David, for it had beene related to the Holy Synod that certaine men among the Heretickes had made to themſelves other Pſalmes over and above thoſe which were made by the Prophet David, & that they read thē in the Church, ſaying for themſelves boaſtingly that they were good and honeſt men as well as David the Prophet, and that they were able to prophecy as well as He. And they alleadged for themſelves out of the Booke of the Acts that of the Propbet Joel. Your Sonnes and your Daughters ſhall prophecy, and your old men ſhall ſee Viſions, &c. And there were that received theſe new made Pſalmes, but the Councell here forbids them.

But I can tell you ſomething which will not make very much towards the Repute of this Pſalme.

In the Maronites Edition you find the Number in the head of it, and which is worſe then that, it is there ſaid that David fell'd the Gyant with three Stones which he flung out in the ſtrength of the Lord.

You will not eaſily meet with either of theſe things in the Manuſcripts: Here are ſeverall to be ſeen, and one I have of my owne, but all without mentioning the Number, or this Particular.

The Revelation of Saint Iohn, you know what Eraſmus himſelfe hath ſaid of, and how little Beza hath ſaid to that.

What if it be wanting in ſome of the Syriacke Copies? 'tis extant in others. 'Tis wanting in a Manuſcript Arabicke Tranſlation in Que nes Colledge. The Printed Arabicke hath it, ſo the Copticke, Armenian, &c.

What if the Loadi •••• Canon acknowledge it not? It is more to be mervail'd at that it ſhould be found in the Apoſtolicall. In the Greeke I doe not ſay, but in the Arabicke Tranſlation it is thus mention'd. 〈 in non-Latin alphabet 〉 The ſix th is the Revelation of Saint John, called Apocalipſis.

Bodin. method. Hiſtor. c. 7. ſub initium. cap. Judicious Calvin being once askt his opinion concerning the Apocalypſe made anſwer, Se penitu ignorare quid velit ta obſcurus ſcriptor; qui qualiſ que fuerit nondum conſtat inter eruditos. That for his part he was alltogether ignorant what that obſcure Author would have, and that no body yet knew who or what he was.

For the firſt part of the Anſwer it will paſſe well enough, Cajetan ſaid right, Exponat qui poteſt.

The later words (if they were his) doe not become the Writer of the Revelation, or the man that ſpake them.

Kirſtenius in his Notes upon the Lives of the foure Evangeliſts written in Arabicke, letteth fall this Obſervation.

Obſervandum qu que eſt hunc Authorem e verbo quidem un mentionem facere 〈 in non-Latin alphabet 〉 D. Ioannis, quam quidam hunc Evangeliſtam in Path •• ſcripſiſſe ſſerunt, qua authoritate ipſi videant, at que id •• ſemper i •• e liber nter Apochrypha reputatus eſt. You are to note here too (ſaith he) that this Author maketh not any mention at all of Saint Iohns Apocalyps, no not in one word, and therefore they would doe well to conſider what they doe, who affirme that this Evangeliſt wrote that Booke in Patmos. Indeed the Booke was ever yet reckoned among the Apochrypha.

And yet his great reaſon is, becauſe this Arabicke Author maketh no mention of the Booke. But you will finde the Learned man (it might eaſily be) very much miſtaken.

His order is not to make a full and anſwering tranſlation of the Arabicke, but to turne the principall and beſt underſtood ſence of it (as to him) and ſo to ſet downe the Text.

He takes the ſame courſe in this matter. Iamita que verba Arabica ad locos hos tres pertinentia adſcribere tempeſtivum eſt. Quorum periodum ultimam doctioribus hujus linguae relinquimus. I ſhall lay no claime to the Doctioribus, but I doubt not to reade rhe words right, and then the place will eaſily be underſtood.

The Period which he will not undertake upon, is this. 〈 in non-Latin alphabet 〉 Abogalmaſis indeed ſignifyeth nothing, it ſhould be read, 〈 in non-Latin alphabet 〉 Abogalubſis (there's but one letter miſtaken) and then the Engliſh of it will be, And it is ſaid that John delivered the Apocalyps to Pheugir.

This Pheugir was a Diſciple of his, as the ſame Arabicke Author ſaith before.

The leaving of this Booke out of ſome Copies is juſt nothing againſt it; you may ſay as much (and as juſtly too) of the Canonicall Epiſtles, and there is the ſame reaſon for all.

Theſe were more lately written and therefore not ſo ſoone received into the Canon as the reſt.

I thinke every man ought to have a very reverend and ſingular opinion of that Epiſtle of Clemens Romanus to the Corinthians, and yet I doe not thinke that either this or the reſt of that Booke was of Tecl 's owne hand-writing no more then I beleive that Iohn Fox tranſlated the Saxon Goſpels into Engliſh. I have ſeene the third Epiſtle of Saint Paul to the Corinthians in the Armecian Tongue, beginning Paul a Servant of Ieſus Chriſt, &c. And an Epiſtle of the Corinthians to Lib. Mſ. Armeni e cum e ſi ne Ital. apud ingenioſiſſ mum virum Gil ertum North.Saint Paul in the ſame Tongue, begining, Steven, &c. to our Brother Paul, greeting. Kinſtenius ſaith that there be many Epiſtles of Saint Paul in Arabicke, which we know not of yet.

The Armenian Preiſt I mentioned before told me they had more Bookes of Moſes then we.

But now to diſcharge my ſelfe of all this that hath beene ſaid, and to give up a ſincere and ſober account of the thing.

An indifferent man of any Nation under heaven could not deny but that this Booke throughout, diſcovereth an incomprehenſible ſecret power and excellency; enabled to make any man whatſoever, Wiſe to Salvation. And that Canon of it which is undoubtedly received on all hands, is ſufficiently entire.

And for detracting any the leaſt jot or Title from this, unleſſe it be notoriouſly made knowne to be heterogeneous and abhorrent (and he that beleiveth this too muſt not make haſt) God ſhall take away his part out of the Booke of Life. But for him that ſhall adde any thing thereto, though it were a new Epiſtle of Saint Paul (as to Seneca or the Laodicaeans (and as good as any of theſe we have) God ſhall adde unto him the Plagues that are written in this Booke.

You muſt not reckon of the Scripture by the Bulke. It were the biggeſt Booke in the world if it were leſſe then it is, and it was purpoſely fitted to that proportion it hath, that it might compare and comply with our Size and Magnitude.

If you would have all written that Salomon diſputed from the Cedar in Lebanus to the Hyſop that growes upon the wall; or all that which was done and ſaid by One that was Greater then he, and ſpake as never man did, The world it ſelfe would not be able to cont ine the Bookes that ſhould be written. Amen. that is, The Lord let it be ſo as it is.

¶ It will not be ſo ſucceſſefull an argument for this Book to urge the miraculous conſervation and Incorruption of the Text. The Alcoran it ſelfe hath had much better lucke.

That of the Old Teſtament how tenable ſoever it hath been made by their encompaſſing and inacceſſible Maſora. I doe not finde it ſo altogether (though wonderfully enough) entire.

But for the New, there's no prophane Author whatſoever ( aeteris paribus) that hath ſuffered ſo much at the hand of time. And what of all this! Certainly the providence was ſhewed to be greater in theſe miſcarriages (as we take them) then it could have beene in the abſolute preſervation. God ſuffered Tares to be ſowed in the Genealogies (while men ſlept) or in ſome Elementall parts, that we might not inſiſt upon thoſe 〈 in non-Latin alphabet 〉 (See Ben. Bar. Jonah's Itinerary) Extracta quaeſtionum as theſe things are called and kept by the Jewes themſelves. I is an invincible reaſon for the Scriptures part that other eſcapes ſhould be ſo purpoſely and infinitely let paſſe, and yet no ſaving or ſubſtantiall part at all ſcarce moved out of its place. To ſay the truth, Theſe varieties of Readings in a few by-places doe the ſame office to the maine Scripture, as the variations of the Compaſſe to the whole Magnet of the Earth. The Mariner knowes ſo much the better for theſe how to ſteere his Courſe.

¶ For the ſtile of this Scripture it is unſpeakably good, but not admirable in their ſence who reckon the height of it from the unuſualneſſe of the phraſe. The Majeſty of that Booke fits upon another Throne. He that was among the Heardſmen of Tekoah, did not write like him that was among the Preiſts at Anathoth. Reade Ben Syra and the Arabicke Centuries of Proverbs. Read the Alcoran it ſelfe. Though the ſaying of our Saviour, It is eaſier, &c. was originally, It is eaſier for an Elephant, &c. Yet Mahomet expreſſeth as our Saviour did, They 〈◊〉 in Sirrat. 〈 in non-Latin alphabet 〉 in 〈◊〉 17. ſhall not (ſaith he) enter into Paradiſe, 〈 in non-Latin alphabet 〉 till a Camell goe through a Needles ey. You will get more by that Booke to this purpoſe, if you make no worſe uſe of it then you ſhould.

Yet you muſt have a care too, for the Authors of that good confuſed heape have elſewhere expreſt looſely enough. They ſay in another Surat 〈 in non-Latin alphabet 〉 That the Angels and God himſelfe too ſay prayers for his Prophet, that is, that God prayes for Mahomet. An odde ſaying you may thinke, and yet how much different can you make it to be from that of ours, where it is ſaid, that the Spirit maketh Interceſſion for us, &c. but doe you make this uſe of it. It is from hence that the Mahumetans expreſſe the memory of the Dead in God, (eſpecially of the Prophet himſelfe) by thoſe ſtrange words, Peace and the Prayer of God be upon them.

But if you would raiſe a Reputation upon our Scripture like your ſelfe, and the dimenſions of a man, take it from thoſe without. I ſhould thinke it to be very well that Aben Rois in his Arabicke Commentaries upon Ariſtotles Moralls tranſlated into Latine, ſhould call the Greateſt Man of the Eaſt, Beatum Auguſtin. Ste ch. in Iob. ult. Iob, Bleſſed Job, and to urge him for an example of Fortitude.

Galen in his Booke De uſu partium, not knowing what to ſay to the haire of the Eye-lids, why it ſhould ſo ſtrangely ſtand at a ſtay and grow no longer, takes an occaſion to undervalue Moſes his Philoſophy, and ſaith of God, Neque ſi lapidem repente velit facere hominem, efficere id poterit, &c. (yes but he could even of theſe Stones too) But Old Orpheus ſayes that the man that was borne out of the water (ſo Moſes indeed is to be called in the Aegyptian) did well, and Dionyſius Longinus (one that knew what belonged to expreſſion) having firſt of all caſt a ſcorne upon his Homer, ſaith, 〈 in non-Latin alphabet 〉 , that the Lawgiver of the Iewes 〈 in non-Latin alphabet 〉 (no ordinary man neither) was in the right, when he brought in his God, ſaying, 〈 in non-Latin alphabet 〉 , Let there be Light and there was Light, &c.

If you ſee what Strabo, Tacitus, Iuſtin, Diodorus Siculus, See the Tranſlation of Abu Maaſciar, or Albumazar. Introductor. Lib. . C. 9. Ptolomy, &c. have ſaid as to this, you will be no great looſer (in your Faith) by the hand.

I have thus much left to wiſh (and I hope I doe it well) to this Booke, that it might be read (ſo farre as this is poſſible) in a full and fixt Tranſlation. And upon that a Cleare and diſingaged Commentary.

The way to doe this will not be to doe the Worke a great, and undertake the whole or any conſiderable part of the Booke by one man if he could live one Age.

How little we have gotten, and loſt how much by thoſe who have prayed to God they might live to make an end of all the Bible in Commentaries, you cannot chuſe but perceive enough.

You muſt not thinke to looke upon this mirrour of the word as you are to be ſeene in Roger Bacon's Perſpective, Ʋbi unus komo videbitur plures, where one man will ſeeme to be more then ſo. No, Breake the Glaſſe in peices and ſee every one a face by himſelfe.

He that ſhall thus begin to build may perhaps be one of thoſe that will be able to finiſh.

Leo Moden. Di Gli Riti Hebrai i. Part. 1. The Jewes when they build a houſe are bound to leave ſome part of it unfiniſhed in memory of the deſtruction of Jeruſalem. The beſt Maſter Builder that ſhall come to this worke will be forc't to doe ſo too. And yet if thoſe that have undertaken upon the whole had inſtead of that compleated but one ſmall part, This Houſe of God and Tabernacle of good men had beene reared up ere this.

He that goeth upon this with any Intereſt about him, Let him doe otherwiſe never ſo admirably, he does indeed but tranſlate an Angel of Light into the Devill.

I would not render or interpret one parcell of Scripture to an end of my owne, though it were to pleaſe my whole Nation by it, if I might gaine the World.

Theſe Wreſters of the Booke are unſtable if not ignorant men, and it will follow that they muſt needs doe it to their owne Deſtruction.

When all theſe things are fitly and underſtandingly reſolv'd upon, It would be good too to bring theſe principall matters as neare to a Standard as we can, that we might have ſomething to truſt to, and ſettle upon.

Some ſay that the Heavens could not move unleſſe the Earth ſtood ſtill. I am ſure ſince the Earth began to turne about, The Kingdome of Heaven hath ſuffered a violence of Reſt, and doth not ſeeme to be ſo open to all Beleivers as before.

I am ſorry I have ſo much to accuſe my Nation of that ever ſince the times of Hen. the 8. they ſhould goe about in a max of Reformation, and not know yet how to get either us or themſelves out.

I am not much given to the Admiration and amuſements of Aſtrologicall matters, therefore I will not tell you (plainely) here what

Giafar Abu Maaſciar Belchita (cō monly called •• bumazar Abala c i) putteth our Religion under the Dominion of ☿ inde (ſaith Roger Bacon) intri atinribus et pr fundis maximè momentis laborat propter impeditos illes ☿ motus, & Eecentrum Eecentri. It is indeed like enough to ☿ in one ſence. It is good with the good, and bad with the bad. Facit homines ancipitis naturae & ſemper nova ex ogitantes, qui non quieſcunt & non adeo manifeſ e ſua agentes. Ranzovius. Alc indus ſaith that we are ſignified by the Woman planet, unde oratoria figuris & picturis decorari ſolent. What becauſe you Turkes have none? Would the Religion had no more to doe with that Planet, then ſo.

Others put us under the Sunne (I thinke they cannot tell what to put us under very well) Silen ſaith that we are governed by the Moone, and the Scots by ♄ If it be ſo, then ♄ is not ſo dull a Planet as R. Bacon tooke him for, who giveth this reaſon why the Jewes reſted upon the Saturday.

But as to the firſt our Eſhwid quoteth an old Aſtrologer to ſay as much & with this Unde, Augli vagi & ſunt inſta iles, nunc ad ſummum nunc ad imum delati. Diſt. 8. cap. 1. fol. 42. .

Ptolomy placeth us under ♈ and ♂ unde impatientes regni, &c. ſaith he. Cardan addeth that therefore we are a rebellious and unlucky Nation, ſemper novosritus legis & divini cultûs fabricantes, aliquando quidem in melius, But for the moſt part in deterius, in Tetrab. C. 3. Tex. 12.

Hali Aben Ragel ſaith that he found in an old Booke called Andilareproſu that the ſigne of the world is Aries. Tis the ſame with ours. And it were well that the faſhion of the whole had not leſſe paſſed away then that of the Diviſos orbe Brittannos. They did right to call us a people by our ſelves, for I thinke we are like to no body elſe.

Ptolomy, Cardan, Silen, Alchi d s, Eſhwhid, Roger Bacon, &c. ſay of us. And yet the Sage G id Bo •• te (Zoroaſter in cheife to ſome Almanacke men) I cannot chuſe but give you notice of.

This Gymnoſophiſt in the 13 Chapter of his Firſt part tels you that Chriſt himſelfe was an Aſtrologer, and made uſe of Elections. The ſame Man in the third Chapter at his third Part is buſy to let you know under what Figure of the Heavens you are to pare your Nailes.

But that which I indeed intend to ſay to you is this.

In the Geographicall Reſemblances I finde that Maginus could liken Scotland to nothing. But for England 'tis fancied by ſome to come very neare the faſhion of a Triangle. I am ſure 'tis farre enough from a Square, or that Honeſt man in Ariſtotle who falleth ſtill upon his owne Legges.

The Arabicke Nubian Geographer likeneth us to an Eſtritch (indeed we have digeſted Iron enough) But this is that ſilly thing which leaveth her Egges in the Earth, and warmeth them in the duſt, and forgetteth that the foot may cruſh them, or that the wilde Beaſt may breake them. She is hardened againſt her young Ones as though they were not hers, her labour i in vaine without feare. And why? Becauſe God hath depriv'd her of wiſedome, neither hath he imparted to her underſtanding. And yet what time ſhe lifteth up her ſelfe on high, ſhe ſcorneth the Horſe and his Rider.

Indeed if ever any Nation periſhed for want of knowledge, we are like to be the Men.

NOTES VPON SOME PASSAGES OF SCRIPTVRE:
CHAP. I.

Alſo he bad them teach the Children of Judah the (uſe of) the bow: Behold it is written in the booke of Jaſher.

2 Sam. 1. 18.

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 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 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, 〈 in non-Latin alphabet 〉 . [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 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 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 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 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. 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉 , went up into an Ʋpper Roome where they continued all with one accord in prayer and Supplication. Act. 1. 13. 14.

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. 〈 in non-Latin alphabet 〉 &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 〈 in non-Latin alphabet 〉 , 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 〈 in non-Latin alphabet 〉 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. 〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉 of the kinde we ſpeake to, 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 〈 in non-Latin alphabet 〉 , continually (that is dayly) in the Temple. Act. 2. 46. Not all the day, but at the houre of Prayer, 〈 in non-Latin alphabet 〉 . 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 non-Latin alphabet 〉 , 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 〈 in non-Latin alphabet 〉 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 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 private Oratories were appointed in the uppermoſt Contignation of their Houſes, called therefore by them 〈 in non-Latin alphabet 〉 Alijoth from Alah to goe up which the Greeke well rendred (and from them the Authors of the New Teſtament) 〈 in non-Latin alphabet 〉 , 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 〈 in non-Latin alphabet 〉 he left a hole in the North.

Euſtath: in Iliad 〈 in non-Latin alphabet 〉 Now then for the Notation of the word, 〈 in non-Latin alphabet 〉 ſaith Euſtathius is from the Lacedemonian 〈 in non-Latin alphabet 〉 , for ſo they call 〈 in non-Latin alphabet 〉 , the uppermoſts of their Houſes, 〈 in non-Latin alphabet 〉 (ſaith Moſchopulus) 〈 in non-Latin alphabet 〉 , Moſchopul: 〈 in non-Latin alphabet 〉 p: 138: is a Roome built upon another Roome &c. And he interpreteth 〈 in non-Latin alphabet 〉 by 〈 in non-Latin alphabet 〉 , as Heſychius doth 〈 in non-Latin alphabet 〉 by 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 by 〈 in non-Latin alphabet 〉 , 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 〈 in non-Latin alphabet 〉 becauſe they are to be gone up to by aſcents, as being in the uppermoſt parts of the Houſe.

And the 〈 in non-Latin alphabet 〉 in the Goſpells is the very ſame with the 〈 in non-Latin alphabet 〉 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 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, 〈 in non-Latin alphabet 〉 .

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 〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉 , 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 〈 in non-Latin alphabet 〉 &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 〈 in non-Latin alphabet 〉 towards the window, ſhe prayed and ſaid, &c. which the Greeke very well rendred (as that in Daniel) 〈 in non-Latin alphabet 〉 , 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 〈 in non-Latin alphabet 〉 , out of her Fathers Ʋpper Roome, ſaith the Hebrew of Muuſter's Edition, The Greeke is 〈 in non-Latin alphabet 〉 , 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 〈 in non-Latin alphabet 〉 , the Hebrew of Munſters Edition is that ſhe prayed 〈 in non-Latin alphabet 〉 Before 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.

Iudaeus licet & porcinum Numen adoret, Et Coeli ſummas advocet auriculas. The Jew though that the Swine as God he feares. And prayes as farre as utmoſt Heaven hath eares.

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 〈 in non-Latin alphabet 〉 , 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. 〈 in non-Latin alphabet 〉 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, 〈 in non-Latin alphabet 〉 ) he went up 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 〈 in non-Latin alphabet 〉 &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 〈 in non-Latin alphabet 〉 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.

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 〈 in non-Latin alphabet 〉 againe) Note one thing more yet: The Hebrew Sages call their Wiſemen 〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉 I beheld the Sonnes of the Ʋpper Roome, and lo they were few.

The Gloſſe there is 〈 in non-Latin alphabet 〉 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 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 〈 in non-Latin alphabet 〉 , 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 〈 in non-Latin alphabet 〉 . It is ſo called indeed in the Ius Orientale (and 'twill trouble you to find it elſewhere) for in the Gloſſes to the Baſilica, 〈 in non-Latin alphabet 〉 is ſaid to be, 〈 in non-Latin alphabet 〉 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 non-Latin alphabet 〉 in Scripture. Theſe 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 non-Latin alphabet 〉 in Saint Mark. 14. 15. (which I told you before is the ſame with the 〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉 , but 〈 in non-Latin alphabet 〉 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 not to doubt any further, for 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉 is expreſſely diſtinguiſh't from 〈 in non-Latin alphabet 〉 2 Sam. 11. 3. and from 〈 in non-Latin alphabet 〉 Mat. 24. 17. And from 〈 in non-Latin alphabet 〉 2 King. 23. 12. Where it is ſaid 〈 in non-Latin alphabet 〉 . That Joſia brake downe the Altars which were on the top of the upper Chamber of Abaz.

But Peter is ſaid to go up 〈 in non-Latin alphabet 〉 . It will not be proper to ſay that, he went up upon the upper Roome, It ſhould have beene 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 . But Peter went up upon the houſe Top. The Saxon is 〈 in non-Latin alphabet 〉 aene 〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉 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 non-Latin alphabet 〉 , 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 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) 〈 in non-Latin alphabet 〉 , 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 〈 in non-Latin alphabet 〉 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 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 〈 in non-Latin alphabet 〉 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.

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 non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉 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.

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 〈 in non-Latin alphabet 〉 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.

'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 〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉 . 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 non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉 . The Scholiaſts of Homer and Heſiod as Phavorinus alſo &c, ſay this word ſignified at the firſt 〈 in non-Latin alphabet 〉 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.

But Iulius Pollux reckoneth this word among the Loca Sacra, and therefore it ſhould not have beene tranſlated there. Magalia. 〈 in non-Latin alphabet 〉 is quoted by Suidas for a Place Holy enough. It muſt needs be taken there, for the 〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉 , not into an Upper Roome, but into the Adytum, or Sanctuary of Vulcan's Temple, and there made his caſe knowne, 〈 in non-Latin alphabet 〉 , 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. And her gates ſhall lament and mourne, &c. And ſhe being deſolate ſhall ſit upon the ground.

DEſolation in Scripture is otherwiſe expreſſed by Silence & ſitting upon the ground; By the firſt becauſe Great Sorrow is ſo. And the 2d 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 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 〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉 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.

'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 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.

The Kingdome of Heaven ſuffereth violence, and the violent take it by force,

Mat. 11. 12.

This is a Strange Phraſe, if it ſhould be exacted by our manner of expreſſing. The Greeke word is 〈 in non-Latin alphabet 〉 , 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 〈 in non-Latin alphabet 〉 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.

And the Raine was upon the Earth forty daies and 40 nights,

Gen. 7. 12.

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, 〈 in non-Latin alphabet 〉 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.

And (the Jebuſite) ſpake unto David, ſaying, thou ſhalt not come up hither unleſſe thou take away the Blind and the Lame, ſaying (with themſelves) David ſhall not come up hither. And David ſaid in that day whoſoever ſmiteth the Iebuſite, and recovereth to the Fort, and (ſmiteth) the Lame and the Blind, hated of Davids Soule.—Therefore they ſaid, the blind and the Lame ſhall not come into the houſe.

2 Sam. 5. 6. 8.
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, 〈 in non-Latin alphabet 〉 , &c. ſaith Heſychius Mileſius concerning the foundation of Byzantium.

Arrian 〈 in non-Latin alphabet 〉 . 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 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. 〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉 , at the laying of the foundation, 〈 in non-Latin alphabet 〉 , 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 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, 〈 in non-Latin alphabet 〉 , 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 〈 in non-Latin alphabet 〉 Libra, in Ben. Iſaac's Geography under 〈 in non-Latin alphabet 〉 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.

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 〈 in non-Latin alphabet 〉 , 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 〈 in non-Latin alphabet 〉 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, 〈 in non-Latin alphabet 〉 , 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 〈 in non-Latin alphabet 〉 . For ſo the Statue was called. The Fortune of the City.

Job. Antioch. in Arch. Barro ••• an. So in Seleucus his foundation of Antioch, 〈 in non-Latin alphabet 〉 , &c.

The like Ceremonies were obſerved by the ſame Founder at the building of Apamea. 〈 in non-Latin alphabet 〉 , &c.

The Fortune of old Byzantium was called 〈 in non-Latin alphabet 〉 , Ceróe. When this was repaired into Conſtantinople, the Emperour's Statue was ſet up. 〈 in non-Latin alphabet 〉 . 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 〈 in non-Latin alphabet 〉 , Incruentum Sacrificium, 〈 in non-Latin alphabet 〉 . 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 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 〈 in non-Latin alphabet 〉 , ſaith Joannes Antiochenus, but 〈 in non-Latin alphabet 〉 , or as John Tzetzes quoteth the place to Lycophron, 〈 in non-Latin alphabet 〉 , teleſmatically conſecrated or under a good Horoſcope by Aſ es the Philoſopher, and preſented to the Founder Trous, 〈 in non-Latin alphabet 〉 , 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, 〈 in non-Latin alphabet 〉 , 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. 〈 in non-Latin alphabet 〉 , &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 〈 in non-Latin alphabet 〉 , 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 Soothſayer 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 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 〈 in non-Latin alphabet 〉 that they were ſo, and R. David that they were 〈 in non-Latin alphabet 〉 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. 〈 in non-Latin alphabet 〉 (ſaith 〈…〉 the 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 . 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 〈 in non-Latin alphabet 〉 , otherwiſe 〈 in non-Latin alphabet 〉 , 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 themſelves, 〈 in non-Latin alphabet 〉 , 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 〈 in non-Latin alphabet 〉 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 non-Latin alphabet 〉 .

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 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, 〈 in non-Latin alphabet 〉 . 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 〈 in non-Latin alphabet 〉 , 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 〈 in non-Latin alphabet 〉 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. 〈 in non-Latin alphabet 〉 .

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 departed into Sel ncia, and from thence into Aegypt, 〈 in non-Latin alphabet 〉 .

But the moſt concerning Teleſme to the matter in hand is that againſt the Scorpions, 〈 in non-Latin alphabet 〉 . 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 non-Latin alphabet 〉 . 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 〈 in non-Latin alphabet 〉 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.

〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 , 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 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, 〈 in non-Latin alphabet 〉 (as the Lxx) or the Fly-God. The Greeke Copies of the Evangeliſts for the moſt part read 〈 in non-Latin alphabet 〉 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.

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 〈 in non-Latin alphabet 〉 , made it a God. The Iſraelites themſelves did as much to the Braſen Serpent.

CHAP. IX. 〈 in non-Latin alphabet 〉 . Act. 19. 35.

〈 in non-Latin alphabet 〉 .

Here 〈 in non-Latin alphabet 〉 , is falſely; 〈 in non-Latin alphabet 〉 , 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, 〈 in non-Latin alphabet 〉 , that is, 〈 in non-Latin alphabet 〉 , i. e. The Reader of the common Records, as the Scholiaſt there.

But a man of this calling, 〈 in non-Latin alphabet 〉 , (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 what they meane. De Dieu findeth in the Gloſſarie, 〈 in non-Latin alphabet 〉 , Scriba, Teſſerarius. Therefore (ſaith he) Quum hic in Ʋrbe Epheſo deſignatur aliquis qui abſolutè vocatur, 〈 in non-Latin alphabet 〉 , 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, 〈 in non-Latin alphabet 〉 , out of the whole Common of Aſia.

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

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

〈 in non-Latin alphabet 〉 .

〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 , &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 〈 in non-Latin alphabet 〉 , &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 〈 in non-Latin alphabet 〉 . The Records of the Holy Conquerours, as the inſcription upon the Farneſian Marble: and the Receipt or Office of theſe Records was anſwerably termed 〈 in non-Latin alphabet 〉 . See Faber's Agoniſticon, Lib. 3. C. 23. & 27.

And ſuch a Scribe or Actuarie as this was the 〈 in non-Latin alphabet 〉 , Who when he had appeaſed the people, ſaid, yee men of Epheſus &c. which how proper it was for him to doe, 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. 〈 in non-Latin alphabet 〉 . Act: 19. 35.

What man among you is there that doth not know that the City of Epheſus is a worſhipper of the great goddeſſe Diana? &c.

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. 〈 in non-Latin alphabet 〉 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, 〈 in non-Latin alphabet 〉 , from 〈 in non-Latin alphabet 〉 , Attically 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 in the ſignification of 〈 in non-Latin alphabet 〉 , One that maketh cleane the Temple. 〈 in non-Latin alphabet 〉 (ſaith Phavorinus) 〈 in non-Latin alphabet 〉 , one that ſweepeth the Church. But Suidas 〈 in non-Latin alphabet 〉 , Not one that ſweepes but adornes and beautifies the Temple, 〈 in non-Latin alphabet 〉 , Scholiaſt. Ariſt: ad 〈 in non-Latin alphabet 〉 . p. 61. Aſtronomic 〈 in non-Latin alphabet 〉 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 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 〈 in non-Latin alphabet 〉 , a Io. Go oſi d Ed s. in the body of inſcriptions. 〈 in non-Latin alphabet 〉 , 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 non-Latin alphabet 〉 . In the Tiberian. 〈 in non-Latin alphabet 〉 ; In others, 〈 in non-Latin alphabet 〉 .

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 〈 in non-Latin alphabet 〉 or Sacriſt of the Solemnities.

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, 〈 in non-Latin alphabet 〉 &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, 〈 in non-Latin alphabet 〉 .

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.

〈 in non-Latin alphabet 〉 .

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 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, 〈 in non-Latin alphabet 〉 , &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 〈 in non-Latin alphabet 〉 , 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, 〈 in non-Latin alphabet 〉 . 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.

For the Connotation of the turne or time as 〈 in non-Latin alphabet 〉 &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 〈 in non-Latin alphabet 〉 is written with a note, of the time onely, as in thoſe of the Gallieni, 〈 in non-Latin alphabet 〉 In thoſe of Caius; 〈 in non-Latin alphabet 〉 , &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 non-Latin alphabet 〉 in thoſe of Maximine, and 〈 in non-Latin alphabet 〉 , 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 〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉 , The great Diana of the Epheſians whoſe 〈 in non-Latin alphabet 〉 the City of Epheſus now was. It is not 〈 in non-Latin alphabet 〉 but 〈 in non-Latin alphabet 〉 , 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.

This is the ſence of the 〈 in non-Latin alphabet 〉 , and this was the meaning of the Actuary.

CHAP. XI.

〈 in non-Latin alphabet 〉 .

Act. 19. 24.

For a certaine man named Demetrius a Silver ſmith, which made Silver Shrines for Diana, &c.

THE Syriacke Paraphraſt leaveth the Greeke 〈 in non-Latin alphabet 〉 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) 〈 in non-Latin alphabet 〉 , from the figure of an Oxe imprinted upon it. So the Peloponneſians had a kind of Coyne called 〈 in non-Latin alphabet 〉 (as Suidas) or 〈 in non-Latin alphabet 〉 (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 ſaid, 〈 in non-Latin alphabet 〉 &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 〈 in non-Latin alphabet 〉 , 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 〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉 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, 〈 in non-Latin alphabet 〉 . 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.

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, 〈 in non-Latin alphabet 〉 . Lib. 39 p. 62.which the ſame Author mentioneth. 〈 in non-Latin alphabet 〉 , 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 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 paſſing (as in the Text here) in the diminitive ſence of 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 , without the addition of 〈 in non-Latin alphabet 〉 , 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 〈 in non-Latin alphabet 〉 , that Calliſtratus accuſed Melanippus for cheating the 〈 in non-Latin alphabet 〉 of three Holy halfe-penny farthings. The 〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉 . Temple-makers. But that is, (ſaith he) 〈 in non-Latin alphabet 〉 , certaine ſmall woodden Temples enſhrined with Images which they made to ſell.

A like ſence of 〈 in non-Latin alphabet 〉 ; See in Codin, De Offici •• Aula Conſtantinopol.

And ſuch Temples as theſe (abating the Materiall) were the 〈 in non-Latin alphabet 〉 , 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 there was a ſolemne Confluence of all the Leſſer Aſians, to the 〈 in non-Latin alphabet 〉 , 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 〈 in non-Latin alphabet 〉 was the 〈 in non-Latin alphabet 〉 , c. 7. v. 43. as the Lxx rightly tranſlate that of Amos the Prophet, c. 5. 23. The Originall is, 〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉 , 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 〈 in non-Latin alphabet 〉 ) the 〈 in non-Latin alphabet 〉 , 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. Iob. 26. 6. 7.

Hell is naked before him, and deſtruction hath no covering.

He ſtretcheth out the North over the empty Place, and hangeth the Earth upon Nothing.

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 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 〈 in non-Latin alphabet 〉 Tohu. This word ſignifies Nothing. So the molten Images Eſai. 41. 29. are ſaid to be 〈 in non-Latin alphabet 〉 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, 〈 in non-Latin alphabet 〉 inviſible, or (as the Saxon turneth it) the Earth was 〈 in non-Latin alphabet 〉 , 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 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. 〈 in non-Latin alphabet 〉 . Luk. 13. 19.

It is like a graine of muſtard ſeed which a man tooke and caſt into his garden and it grew and waxed a great tree, and the foules of the Aire lodged in the branches of it.

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, 〈 in non-Latin alphabet 〉 .

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 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 〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉 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. Mat: 6. 1.

〈 in non-Latin alphabet 〉 . &c. Take heed that you do not your Almes before men. &c.

VEry ancient Copies have it, 〈 in non-Latin alphabet 〉 . 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 〈 in non-Latin alphabet 〉 .

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 〈 in non-Latin alphabet 〉 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, 〈 in non-Latin alphabet 〉 thinke me worthy. Or tis juſt that I receive. Vaijkra Rabba, § 34. Nay 〈 in non-Latin alphabet 〉 Da mihi praeceptum, Give me the commandement. 〈 in non-Latin alphabet 〉 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, 〈 in non-Latin alphabet 〉 , The unjuſt, or unrighteous Mammon. Luk. 16. 9. The Targum upon Hoſea 5. 11. calleth it 〈 in non-Latin alphabet 〉 Mammondiskar, the Mammon of a lye, ſo Shakar moſt properly ſignifieth, but is often rendered by the LXX, 〈 in non-Latin alphabet 〉 . which therefore may beare the ſame ſignification Helleniſtically in this place, and oppoſing to the 〈 in non-Latin alphabet 〉 or true Mammon in the next verſe. for 〈 in non-Latin alphabet 〉 ſignifieth both.

The Syriack and Arabick render Mammona iniquitatis, the Mammon of iniquity, which is the proper meaning of 〈 in non-Latin alphabet 〉 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.

〈 in non-Latin alphabet 〉 , 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 〈 in non-Latin alphabet 〉 is a better man then Moſes our Maſter.

CHAP. XV. 2 Tim: 3. 8. 〈 in non-Latin alphabet 〉 . &c. Nonv as Jannes and Jambres, &c.

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. 〈 in non-Latin alphabet 〉 , &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, 〈 in non-Latin alphabet 〉 .

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 cap. col. Haccorbonoth Hatſibbur. 〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉 .

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. 〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉 , &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. 〈 in non-Latin alphabet 〉 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.

The ſame Tradition I finde in an Arabicke Catena upon the place in Exodus 〈 in non-Latin alphabet 〉 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, 〈 in non-Latin alphabet 〉 Geog. Nubienſ. p. 3. Clim. 3. i. e. And in this Place it is ſaid that Pharaoh (curſed of God) was overwhelmed.

CHAP. XVI. 〈 in non-Latin alphabet 〉 Gen. 41. 45.

And Pharaoh called Joſeph's Name Tſophnat Paaneah.

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 〈 in non-Latin alphabet 〉 Tſaphan, which ſignifyeth, to Hide, but for the next, 〈 in non-Latin alphabet 〉 R. Bechai in Penta fol. 56 A. Col. 1. It hath no fellow in Scripture, ſaith Bechai 〈 in non-Latin alphabet 〉 &c. but I finde (ſaith he) in a certaine Oraiſon 〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉 a reflection of honour and Joſeph. Ja chiad Paraphraſ. in Dan. C. 1. 7 worſhip, 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 〈 in non-Latin alphabet 〉 . The Samaritan readeth as the Hebrew: but the Lxx as the Copticke, 〈 in non-Latin alphabet 〉 .

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, 〈 in non-Latin alphabet 〉 Pſonthon Phanek with this Arabicke note upon it 〈 in non-Latin alphabet 〉 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. So the vulgar. Vertitque nomen ejus & vocavit eum linguâ Aegyptiacâ, Salvatorem Mundi. And the Author of the Lexicon to the Complutenſian Bibles ſetteth downe 〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉 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.

〈 in non-Latin alphabet 〉 . 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 〈 in non-Latin alphabet 〉 , a certaine rich man, &c. who during the dearth at Alexandria, ſupplyed the Peoples wants at his owne proper coſt and charges, 〈 in non-Latin alphabet 〉 . To whoſe memory therefore, after his death, A Temple was erected, and in that an Oxe dedicated, as being the Hieroglyphicke of an Husbandman.

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 〈 in non-Latin alphabet 〉 Hammegulleh niſtarim, a revealer of Secrets. The Copticke beareth him infallible witneſſe, where 〈 in non-Latin alphabet 〉 , Phanec, ſignifieth vates, an Augur. 〈 in non-Latin alphabet 〉 , Pſonthon, futura, things to come. So the Greeke Interpreters. 〈 in non-Latin alphabet 〉 ; What meaneth Pſontomphanec ſaith Theodoret? 〈 in non-Latin alphabet 〉 . Theodoret 〈 in non-Latin alphabet 〉 .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 〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉 . Which interpreted, is one to whom it is revealed what ſhall be hereafter, and delivereth moreover, 〈 in non-Latin alphabet 〉 , that the Aegyptians, after the introduction of thoſe plagues upon them by Moſes, called him Pſonthonphanche, or one that kn w things to come.

CHAP. XVII. Gen: 4. 15.

And the Lord ſet a marke upon Cain, leaſt any one finding him ſhould kill him.

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 〈 in non-Latin alphabet 〉 . ſignum dedit, or ſignum fecit, but 〈 in non-Latin alphabet 〉 & 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 〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉 Pachad and 〈 in non-Latin alphabet 〉 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. 〈 in non-Latin alphabet 〉 , 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 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 〈 in non-Latin alphabet 〉 , So Barabbas is called in the Goſpell 〈 in non-Latin alphabet 〉 a notable priſoner, a notorious one it ſhould be, or as the Saxon, 〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉 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 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 〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉 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, 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 downeright 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 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, 〈 in non-Latin alphabet 〉 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. Zach. 6. 12. Ecce Vir Oriens nomen ejus. Behold the man whoſe name is the Eaſt. Zach. 3. 8. Adducam egoſervum meum, Orientem. I will bring forth my ſervant, The Eaſt.

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 Holyland.

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 HolyLand 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, 〈 in non-Latin alphabet 〉 ; 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.

Phyſico . Lib. 8. Text. 84. But more expreſly and excellently, the Philoſopher himſelfe. The Firſt Mover (ſaith he, meaning God) 〈 in non-Latin alphabet 〉 &c. muſt of neceſſity be preſent either to the Center or Circumference of his Orbe, 〈 in non-Latin alphabet 〉 , &c. 〈 in non-Latin alphabet 〉 ; 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, 〈 in non-Latin alphabet 〉 , &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, 〈 in non-Latin alphabet 〉 , 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, 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.

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, 〈 in non-Latin alphabet 〉 , Seeke Paradiſe, that is as the Scholiaſt Pletho, 〈 in non-Latin alphabet 〉 . The all enlightened Receſſe of Soules. The Scholiaſt Pſellus yet more ſagely, 〈 in non-Latin alphabet 〉 . 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 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.

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, 〈 in non-Latin alphabet 〉 am 〈 in non-Latin alphabet 〉 .

So the Lxx, 〈 in non-Latin alphabet 〉 , 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. 〈 in non-Latin alphabet 〉 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) wch rendreth the place cloſer to the Originall. 'Tis there, Sing unto the Lord riding or ſitting 〈 in non-Latin alphabet 〉 upon the Heaven of Heavens in the Eaſterne part.

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) 〈 in non-Latin alphabet 〉 . 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 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 〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉 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 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 〈 in non-Latin alphabet 〉 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 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 〈 in non-Latin alphabet 〉 , 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.

〈 in non-Latin alphabet 〉 ( aith Baruch) 〈 in non-Latin alphabet 〉 , &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) 〈 in non-Latin alphabet 〉 , 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 〈 in non-Latin alphabet 〉 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, 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.

〈 in non-Latin alphabet 〉 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 7th, which was that in the midle, but the face of this (ſaith Maimon) was to burne towards the 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 〈 in non-Latin alphabet 〉 Tſemach, that is, as not unlearned men have rendred it, the Branch. It is to be noted, that as the Greeke 〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉 . Dialog. 〈 in non-Latin alphabet 〉 : 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. 〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉 , 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 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 〈 in non-Latin alphabet 〉 , Beza judged rightly.

But that 〈 in non-Latin alphabet 〉 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, 〈 in non-Latin alphabet 〉 Tſemach Tſaddick 〈 in non-Latin alphabet 〉 , the Righteous Eaſt, as the Lxx, that is 〈 in non-Latin alphabet 〉 , ſaith Severus, Chriſt the Sunne of Righteouſneſſe, 〈 in non-Latin alphabet 〉 , 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 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. 〈 in non-Latin alphabet 〉 , 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 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 〈 in non-Latin alphabet 〉 , as in the 18 of that Pſalme. 〈 in non-Latin alphabet 〉 . Aſcendiſti in Altum.

〈 in non-Latin alphabet 〉 is not properly ſaid but of him that aſcendeth his Horſe or his Aſſe, upon which 〈 in non-Latin alphabet 〉 is ſaid to ſit. Say unto the daughter of Sion, behold thy King cometh 〈 in non-Latin alphabet 〉 , 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, 〈 in non-Latin alphabet 〉 . 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 〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉 &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 〈 in non-Latin alphabet 〉

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, 〈 in non-Latin alphabet 〉 .

〈 in non-Latin alphabet 〉 .

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. 〈 in non-Latin alphabet 〉 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 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. 〈 in non-Latin alphabet 〉 . 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 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 〈 in non-Latin alphabet 〉

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 (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. Exod. 23. 19. 34. 26. Deut. 14. 21.

Thou ſhalt not ſeeth a Kid in his Mothers Milke.

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 Linſeywoolſy 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 Fleſhpots. To have one diſh for Fleſh, and another for white 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 〈 in non-Latin alphabet 〉 &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 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 〈 in non-Latin alphabet 〉 a Lambe in the milke of his Mother.

The Perſian paraphraſe is 〈 in non-Latin alphabet 〉 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 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.

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 〈 in non-Latin alphabet 〉 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.

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 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. 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 〈 in non-Latin alphabet 〉 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, 〈 in non-Latin alphabet 〉 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 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 non-Latin alphabet 〉 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 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. James 4. 13, 14, 15.

Go to now ye that ſay, to morrow we will go into ſuch a City, and continue there a yeare, and buy and ſell, and get gaine.

Whereas ye know not what ſhall be on the morrow. For what is your life? It is even a vapour that appeareth for a little time, and then vaniſheth away.

For that ye ought to ſay, If the Lord will we ſhall live, and doe this or that.

1 Corinth: 4. 19. 1 Pet: 3. 17.

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 〈 in non-Latin alphabet 〉 If God will. They otherwiſe expreſt it 〈 in non-Latin alphabet 〉 If the Name pleaſe, or 〈 in non-Latin alphabet 〉 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. 〈 in non-Latin alphabet 〉 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) 〈 in non-Latin alphabet 〉 Si Deus voluerit, or 〈 in non-Latin alphabet 〉 , 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 〈 in non-Latin alphabet 〉 , 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 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 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

〈 in non-Latin alphabet 〉

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. 〈 in non-Latin alphabet 〉 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 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. Amos 6. 1, 3, 4.

Wo unto them that are at eaſe in Zion, &c.

Ye that put farre away the evill day, &c.

That ly upon beds of Ivory, and ſtretch themſelves upon their Couches, and eate the Lambs out of the flocke, and the Calves out of the midſt of the Stall.

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 〈 in non-Latin alphabet 〉 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 paſſe before him, and chooſeth out the fatteſt, and killeth it, &c. But ſaith the Author of the Gloſſe here, 〈 in non-Latin alphabet 〉 I have not found, nor heard what ſhould Aruch. in 〈 in non-Latin alphabet 〉 he the meaning of the word. David de Pomis ſaith it is, 〈 in non-Latin alphabet 〉 the name of an Idol. As Philip Aquinas thinketh, it anſwereth to, 〈 in non-Latin alphabet 〉 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, 〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉 , as the very next word, 〈 in non-Latin alphabet 〉 , 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 〈 in non-Latin alphabet 〉 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) 〈 in non-Latin alphabet 〉 . &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 ſth it was a kinde of Solemnity obſerved by the Romanes in the Month of May, but that it was done at Rome, and 〈 in non-Latin alphabet 〉 , to the honour of Maia. And in Aethicus the Coſmographer it 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:

〈 in non-Latin alphabet 〉 . &c. Which Anaſtaſius Bibliothecarius rendreth; Praeterea 〈 in non-Latin alphabet 〉 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 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, 〈 in non-Latin alphabet 〉 . &c.

〈 in non-Latin alphabet 〉 . 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 〈 in non-Latin alphabet 〉 Veneris 〈 in non-Latin alphabet 〉 , 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: 〈 in non-Latin alphabet 〉 , &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: 〈 in non-Latin alphabet 〉 . &c.

But the reading there is not, 〈 in non-Latin alphabet 〉 , the firſt of May; but, 〈 in non-Latin alphabet 〉 : the firſt of March. And ſo the Cod Concilior. Arab. MS. in Archiv. B ll. Bodleian.Arabicke Code 〈 in non-Latin alphabet 〉 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 to fetch it from the Orientall 〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉 ; 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 .

〈 in non-Latin alphabet 〉 . 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; 〈 in non-Latin alphabet 〉 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.

Now a Light ſhineth about S. Peter in the priſon, and about Saint Paul 〈 in non-Latin alphabet 〉 , 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.

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 〈 in non-Latin alphabet 〉 , 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 〈 in non-Latin alphabet 〉 : Eucholog. fol. 〈 in non-Latin alphabet 〉 . A.ſo, but 〈 in non-Latin alphabet 〉 , Illumination, which further to betoken, the rites were to celebrate this Sacrament, 〈 in non-Latin alphabet 〉 , &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. 〈 in non-Latin alphabet 〉 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 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 〈 in non-Latin alphabet 〉 , 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, 〈 in non-Latin alphabet 〉 , 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) 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 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. Gen. 1. 7.

〈 in non-Latin alphabet 〉 Tehom Rabba.

And God made the Firmament, and divided the waters which were under the Firmament from the Waters which were above the Firmament, &c.

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 〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉 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 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 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 〈 in non-Latin alphabet 〉 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 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 &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, 〈 in non-Latin alphabet 〉 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.

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. Deut. 22. 3.

〈 in non-Latin alphabet 〉

Lapis errantium.

And with all loſt things which he hath loſt, and thou haſt found, ſhalt thou doe likewiſe.

TO this purpoſe The Great Stone in Jeruſalem remembred of by the Gemara in Baba Metzia, 〈 in non-Latin alphabet 〉 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. 〈 in non-Latin alphabet 〉 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. 〈 in non-Latin alphabet 〉 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. Heb. 12. 24.

Sanguis Abel.

And to the bloud of ſprinckling which ſpeaketh better things then that of Abel.

SOme Copies (as the Regia Biblia) read it 〈 in non-Latin alphabet 〉 . 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.

〈 in non-Latin alphabet 〉 ; 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 non-Latin alphabet 〉 in the expreſſions of memory and Celebration, in that Teſtimony given him by the God that anſwereth by fire. So Theodotion rendereth, 〈 in non-Latin alphabet 〉 . 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 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. 〈 in non-Latin alphabet 〉 The Arabicke Copy which goe by is written in Syriacke Leters and there indeed the word is 〈 in non-Latin alphabet 〉 Alzaghar, but miſtaken as I thinke for that which I have put downe.Cat: Arab: c: 24.

The Prayer of Noah.

O Lord, excellent art thou in thy truth, and there is nothing great in compariſon of thee. Looke upon us with the eie of Mercy and Compaſsion, Deliver us from this deluge of waters, and ſet our feet in a larger Roome. By the ſorrowes of Adam thy firſt made Man, By the blood of Abel thy holy one, By the Righteouſneſſe of Seth in whom thou art well pleaſed, Number us not among thoſe who have tranſgreſſed thy Statutes, but take us into thy mercifull care: for thou art our Deliverer, and thine is the praiſe from all the workes of thy hands for evermore.

And the ſonnes of Noah ſaid, Amen, Lord.

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 〈 in non-Latin alphabet 〉 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, 〈 in non-Latin alphabet 〉 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. 〈 in non-Latin alphabet 〉 Catent Arab. c. 25. fol. 56. b. 〈 in non-Latin alphabet 〉 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, 〈 in non-Latin alphabet 〉 .

But Gothofred would have us to reade it thus, 〈 in non-Latin alphabet 〉 [exuvi m] 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 . 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 〈 in non-Latin alphabet 〉 to be written inſtead of 〈 in non-Latin alphabet 〉 , 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, 〈 in non-Latin alphabet 〉 that is, And for this cauſe it is commanded that there ſhould be a Sultaan or Dominion upon her head becauſe of the Angels.

But in the printed Arabicke Tranſlation ſet forth by Erpenius, it is, 〈 in non-Latin alphabet 〉 Zadaan, I am confident it ſhould be 〈 in non-Latin alphabet 〉 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, 〈 in non-Latin alphabet 〉 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, 〈 in non-Latin alphabet 〉 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. Iſa. 66. 14.

Your Bones ſhall flouriſh like an Hearbe:

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 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 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 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. 1 Cor. 15. 36.

Thou fo l i That which thou ſoweſt is not quickened except it dye.

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 〈 in non-Latin alphabet 〉 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, 〈 in non-Latin alphabet 〉 &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.

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, 〈 in non-Latin alphabet 〉 . 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, 〈 in non-Latin alphabet 〉 ; 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, 〈 in non-Latin alphabet 〉 .

And how ſhould all theſe ſtalkes grow up from one graine 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? 〈 in non-Latin alphabet 〉 , &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.

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, 〈 in non-Latin alphabet 〉 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 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. Math. 3. 4.

And the ſame John had his Raiment of C mels haire, and a Leatherne Girdle about his Loines, and his meate was Locuſts and wild Honey.

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, 〈 in non-Latin alphabet 〉 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 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, 〈 in non-Latin alphabet 〉 . 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.

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, 〈 in non-Latin alphabet 〉 Com. Arab. MS. in Alcoran. a ernero itatus. 〈 in non-Latin alphabet 〉

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. Jſa. 13. 22.

And the wild Beaſts of the Iſlands ſhall cry in their deſolate houſes, and Dragons in their pleaſant Palaces, &c.

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

A Dayes journey from hence (ſaith Benjamin Bar Jona in his Itinerary) is Babel, 〈 in non-Latin alphabet 〉 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.

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. Luk. 15. 10.

Likewiſe I ſay unto you, there is joy in the preſence of the Angels of God over one Sinner that repenteth.

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 〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉 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. 〈 in non-Latin alphabet 〉 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 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. Iſay. 57. 15.

For thus ſaith the High and Lofty one that inhabiteth Eternity, whoſe Name is Holy, I dwell in the High and Holy Place, with him alſo that is of a contrite and humble ſpirit, to revive the ſpirit of the humble, and to revive the heart of the contrite ones.

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, 〈 in non-Latin alphabet 〉 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, 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 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, (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, 〈 in non-Latin alphabet 〉 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, 〈 in non-Latin alphabet 〉 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 words of Saint James, C. 4 6. God reſiſteth the Proud, but giveth grace unto the Humble.

The Greeke is, 〈 in non-Latin alphabet 〉 , 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 non-Latin alphabet 〉 , 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, 〈 in non-Latin alphabet 〉 &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, 〈 in non-Latin alphabet 〉 &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 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, 〈 in non-Latin alphabet 〉 S. Maximus Myſtagog. cap: 24. &c. as the bleſſed Maximus, by the Grace of his holy Spirit. 〈 in non-Latin alphabet 〉 , 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 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 〈 in non-Latin alphabet 〉 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, 〈 in non-Latin alphabet 〉 , 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 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.

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 〈 in non-Latin alphabet 〉 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 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 〈 in non-Latin alphabet 〉 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 us to the ſcorne and deriſion of him that dwelleth in Heaven.

Luk 9. 51. Our Saviour himſelfe when he went up to Hieruſalem, 〈 in non-Latin alphabet 〉 , 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, 〈 in non-Latin alphabet 〉 , 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.

〈 in non-Latin alphabet 〉 .

He quoteth Orpheus to ſay that he heard from the Oracle the 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 〈 in non-Latin alphabet 〉 . Libro 3o 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. 〈 in non-Latin alphabet 〉 K p or Kepeo, which they deduce after this manner.

〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉

〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉 .

CHAP. XXXIII. Math. 22. 16.

〈 in non-Latin alphabet 〉 . &c.

And they (the Phariſes) ſent unto him their Diſciples, with the Herodians, &c.

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 〈 in non-Latin alphabet 〉 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, 〈 in non-Latin alphabet 〉 &c. that the Extent of the Law reacheth onely to birds, and to th ſe onely 〈 in non-Latin alphabet 〉 which are not prepared. 〈 in non-Latin alphabet 〉 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, 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉 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, 〈 in non-Latin alphabet 〉 &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 〈 in non-Latin alphabet 〉 , 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.

—at cum Herodis venêre dies, uncta que ſeneſtrâ Diſpoſitae pinguem Nebulam vomuere lucern Portantes violas, rubrúm que amplexa Catinum Cauda nat at Thynnis, tumet alba fidelia vino, Labra moves tacitus, recutitaque Sabbata palles.

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.

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. Eſay. 9. 6.

And his Name ſhall be called Wonderfull.

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, 〈 in non-Latin alphabet 〉 . that is, 〈 in non-Latin alphabet 〉 , 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 Archives, judged with others by a better proportion'd rate of ſagacity, that the Inſcription ought to be read on this manner, 〈 in non-Latin alphabet 〉 . 〈 in non-Latin alphabet 〉 , 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.

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 〈 in non-Latin alphabet 〉 ) 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 〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉 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.

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

♌. 5.

42.

♏. 5. 22. Lanceator 〈 in non-Latin alphabet 〉 ⚹ ſive Aucturus.

Spica ♍. ♎. 1. 43. ♃. 7. 8. ⚹ Gemma Coron .

Conjunctio r tum.

♎. 28. 29.

♍ 27. 41. ⚹ Lucida ☋ ♐. Lyra 28 24.

69. 1. 51. ⚹ Praeſepe 〈 in non-Latin alphabet 〉 ſ •• e Cor Leoni in ♌ 1. 5. ⚹ Stella Nova.

〈 in non-Latin alphabet 〉 JESU CHRISTI Do mini noſtri 〈 in non-Latin alphabet 〉 An. M. 3967. Decemb. die 25.

Nocte media.

Ad Latitud. Horizont.

Bethlehem.

Juxta Calculum Prutenicum.

♑ 1. 51. ☉ 1. 5 . ☿ 5 33. 〈 in non-Latin alphabet 〉 . 27. 35 ⚹ 〈 in non-Latin alphabet 〉 ſive Clara Aquil

☍ 27. 41. ♌. ♊. 28. 24. ♄. ♊. 12. 8. ⚹ Pro •• on. 〈 in non-Latin alphabet 〉 ſive S rius

♈ 28. 29. Plei 〈 in non-Latin alphabet 〉 in ♉. 1. ſive Oculus ♉ 5. in. ☍. 11. 15.

Con Orb.

Prima Stella Ari tis ♈. 1. 43. . 27. 44. ♂. 7. 22.

♓ 5. 22.

♒ 5. 42. ♀ 16. 58.

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 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 4th of the 18th 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 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 〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉 . 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 〈 in non-Latin alphabet 〉 or Forerunner and that was the ſixt day of the ſecond Canun.

A Perſian Ephemeris to the ſame day of the ſame Canun ſetteth downe 〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉 i e. the Nativity of Ieſus Chriſt.

The ſame Author to the ſixth day of the latter Canun (Ianuary) puts downe 〈 in non-Latin alphabet 〉 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, 〈 in non-Latin alphabet 〉 , 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 〈 in non-Latin alphabet 〉 i. e. And our Lord and redeemer Ieſus Chriſt was borne the 29 day of Coihac, & upon the 25 day of the firſt Canun.

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 〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉 . Ʋpon the 25 of the moneth December. 〈 in non-Latin alphabet 〉 . &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. Rom. 9. 3.

For I could wiſh my ſelfe were accurſed ( 〈 in non-Latin alphabet 〉 ) from Chriſt, for my brethren, my kinſmen according to the fleſh.

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, 〈 in non-Latin alphabet 〉 ſim ego expiatio ejus, or that 〈 in non-Latin alphabet 〉 Ecce me in expiationem. Let me be, or behold I am his Expiation. That Aruch in 〈 in non-Latin alphabet 〉 is, ſaith the Aruch, 〈 in non-Latin alphabet 〉 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, 〈 in non-Latin alphabet 〉 Be we thy Expiation, that is, ſaith the Gloſſe, 〈 in non-Latin alphabet 〉 Be we in thy ſtead for whatſoever is to happen unto thee. Rabbi Samuel ſaid, 〈 in non-Latin alphabet 〉 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, 〈 in non-Latin alphabet 〉 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, 〈 in non-Latin alphabet 〉 , for I could wiſh my ſelfe to be an Anathema from Chriſt: 〈 in non-Latin alphabet 〉 . So Heſychius and Phavorinus, a man accurſed, or not to be kept company with, or as Photius, 〈 in non-Latin alphabet 〉 , a man ſeparated. The Arabicke Tranſlation is 〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉 , hath a Tradition more concerning the word Maranatha, then to be left out in this place. 〈 in non-Latin alphabet 〉 . 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 〈 in non-Latin alphabet 〉 ſignifyeth 〈 in non-Latin alphabet 〉 , High Things. And 'tis true it doth ſo, and in the Syriacke too.

He ſaith alſo that 〈 in non-Latin alphabet 〉 is the ſame with 〈 in non-Latin alphabet 〉 , 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. 〈 in non-Latin alphabet 〉 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 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, 〈 in non-Latin alphabet 〉 , with ſuch a one no not to eate, 1 Cor. 5. 11.

CHAP. XXXVI. Act. 11. 26.

〈 in non-Latin alphabet 〉 .

And the Diſciples were called Chriſtians firſt in Antioch.

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. 〈 in non-Latin alphabet 〉 . 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.

But that which I have moſt an eie upon here is the word 〈 in non-Latin alphabet 〉 , 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 〈 in non-Latin alphabet 〉 , 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.

〈 in non-Latin alphabet 〉 . Ioan. Antioch. Mſ. Chronograph. lib. 9. 〈 in non-Latin alphabet 〉 .

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.

To keepe the Emperours Grace in perpetuall memory, they reckoned all their publique affaires ever after from the time of that. 〈 in non-Latin alphabet 〉 . 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 〈 in non-Latin alphabet 〉 , becauſe at the fixing of this the Emperour did 〈 in non-Latin alphabet 〉 , that is, publiquely name himſelfe to all the Title of Dominion, &c. 〈 in non-Latin alphabet 〉 , 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 non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉 , 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 〈 in non-Latin alphabet 〉 ) 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 〈 in non-Latin alphabet 〉 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. 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 .

〈 in non-Latin alphabet 〉 , &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 ( 〈 in non-Latin alphabet 〉 ) 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, 〈 in non-Latin alphabet 〉 , (Lego 〈 in non-Latin alphabet 〉 ſaith the Editioner) 〈 in non-Latin alphabet 〉 . Rader the Editioner perceived what 〈 in non-Latin alphabet 〉 was to be. But for 〈 in non-Latin alphabet 〉 it is to be ſet downe 〈 in non-Latin alphabet 〉 , and the other place is to be read not 〈 in non-Latin alphabet 〉 ( 〈 in non-Latin alphabet 〉 ) but 〈 in non-Latin alphabet 〉 . 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 〈 in non-Latin alphabet 〉 , 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. Heb. 3. 12.

Take heed leſt there be in any of you an Evill heart of unbeleife, in departing from the Living God.

THe Arabicke is, 〈 in non-Latin alphabet 〉 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 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. Mat: 6 2. For thine is the Kingdome &c. Glory be to the Father &c.

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 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, 〈 in non-Latin alphabet 〉 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. 〈 in non-Latin alphabet 〉 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.

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 〈 in non-Latin alphabet 〉 . 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 〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉 &c. Eucholog fol. 〈 in non-Latin alphabet 〉 B. To the 〈 in non-Latin alphabet 〉 &c. Euchol. fol: in B. To the 〈 in non-Latin alphabet 〉 &c. Euch: 〈 in non-Latin alphabet 〉 A To the the 〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉 A. To the 〈 in non-Latin alphabet 〉 A prayer which they ſaid at the foundation of a houſe. Euch. 〈 in non-Latin alphabet 〉 A.

They ſubjoyne it alſo to their Hymnes, as to the 〈 in non-Latin alphabet 〉 Typic: fol: 〈 in non-Latin alphabet 〉 B. Col: 1.

But it is yet more manifeſt, for ſecondly we finde ſometimes the 〈 in non-Latin alphabet 〉 without the 〈 in non-Latin alphabet 〉 as in the 〈 in non-Latin alphabet 〉 . B. Col: 1. In the Eucholog: fol: 〈 in non-Latin alphabet 〉 : B: where alſo the Rubricke writeth over it 〈 in non-Latin alphabet 〉 as under 〈 in non-Latin alphabet 〉 &c: Eod: A. giving us to underſtand that they have it in no other condition, then of any other Loud Reſpond: as by the 〈 in non-Latin alphabet 〉 I undertake them to meane.

Othertimes againe we finde the 〈 in non-Latin alphabet 〉 without the 〈 in non-Latin alphabet 〉 as in the Typic: fol: 〈 in non-Latin alphabet 〉 : A: Col: 1. 〈 in non-Latin alphabet 〉 : A: Col: 1. 〈 in non-Latin alphabet 〉 : A: Col: 1, & 2.

Moreover alſo whenſoever we finde them immediately, we finde them ſtill diſtinctly rehearſed, and the 〈 in non-Latin alphabet 〉 is alwaies the peoples; the 〈 in non-Latin alphabet 〉 , alwaies the Preiſts Repetitition.

〈 in non-Latin alphabet 〉 , &c. 〈 in non-Latin alphabet 〉 , &c. Eucholog. fol. 1. B. 〈 in non-Latin alphabet 〉 . B. 〈 in non-Latin alphabet 〉 . A. 〈 in non-Latin alphabet 〉 . A & B. Typi . fol. . 〈 in non-Latin alphabet 〉 . A. Col. 2. & B. Col. 1. 〈 in non-Latin alphabet 〉 . A. & B. Col. 2 〈 in non-Latin alphabet 〉 . 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, 〈 in non-Latin alphabet 〉 Let thoſe alone, (ſaith Triephon to Critias) 〈 in non-Latin alphabet 〉 . And ſay that prayer which beginneth from the Father, and let the glorious Hymne conclude it.

Rigaltius noteth upon Tertullian, that by the 〈 in non-Latin alphabet 〉 , the Pagan meant the Lords Prayer, if he did, then it may very well be thought that the 〈 in non-Latin alphabet 〉 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.

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 〈 in non-Latin alphabet 〉 ſee Iulius Pollux his Onomaſticon.

〈 in non-Latin alphabet 〉 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?) 〈 in non-Latin alphabet 〉 . 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 〈 in non-Latin alphabet 〉 , 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. 〈 in non-Latin alphabet 〉

Quia tuum eſt regnum & regnabis glorioſe in ſecula ſeculorum, i. e.

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.

CHAP. XXXIX. Math. 28. 19.

Goe and teach all Nations and baptize them in the Name of the Father, the Sonne, and the Holy Ghoſt.

FOr the Gloria Patri,

It is moſt commonly beleived that this Hymne was compoſed by the Councell of Nice. The Cardinall Baronius is of opinion that it is more ancient then ſo; and that from the Primitive times it was appointed by the Apoſtles themſelves to be ſung by the new converts in Baptiſme; and Saint Baſil ſeemes to him to ſay as much; but it is to be preſumed that this Hymne was not ancienter then the cauſe of it, & that was the Arian blaſphemy; though otherwiſe it is moſt true that the Antiquity thereof is to be fetcht out of the ancient forme of Baptiſme, ſo farre the Cardinall was right: I goe about to make up what is wanting on his part.

The Forme of Baptiſme ſet downe by our Lord himſelfe, was, In the Name of the Father, and of the Sonne, and of the Holy Ghoſt.

It was purely obſerved untill ſuch time as that Hereſy brake forth which durſt to ſay of the ſecond perſon, 〈 in non-Latin alphabet 〉 . There was a time when he was not; then it was added unto by the Church, with ſicut erat in principio, As it was in the beginning, &c.

So the order in the Buchologue.

〈 in non-Latin alphabet 〉 .

Then the Preiſt holding the N. upright, and turned towards the Eaſt, (himſelfe alſo turning the ſame way) ſaith, The Servant of God N. is baptized in the Name of the Father, Amen, and of the Sonne, Amen, and of the Holy Ghoſt Amen, now and for ever and for evermore, Amen.

Severus Patriarch. Alexandrin. In Ordine Baptiſmi Syriaco. The very ſame was to be acknowledged by the N. in his owne perſon, for ſo the Syriacke order 〈 in non-Latin alphabet 〉 Then turning towards the Eaſt he ſaith, I ſuch a one doe confeſſe and beleive and 〈◊〉 baptized in thee, and in the Father, and in the Holy Ghoſt, now and for ever and for evermore, Amen.

Of a Confeſſion it ſoone became to be a Hymne, and then it was, 〈 in non-Latin alphabet 〉 . We give Glory to thee, the Father, and to the Sonne, and to the Holy Ghoſt, now and for ever and for evermore, Amen.

And thus it was uttered at the firſt onely by the new Converts and the reſt which happened to be preſent at the Baptiſme. The Te Deum is a kind of Creed expreſſed in the faſhion of a Gloria Patri, &c.It was afterwards annext to the Antiphones, and after that to all the Pſalmes and Hymnes; The Te Deum for a ſpeciall reaſon excepted.

Gregory the great annexed it to the Verſicle Do ine ad adjumand •• nos faſtina, O Lord make haſt to help 〈◊〉 &c as in our owne Liturgie, where alſo we finde it in the eta y.

In the Greeke Services we meet it very often, and no leſſe then 6 or 7 times in their Order of Baptiſme; the Church it ſeemes taking all other but eſpecially that occaſion to inculcate unto her Children the Incomprehenſible and unbeleived Article of the Trinity.

Therefore the firſt matter of the Gloria Patri were the words of our Saviour In the Name of the Father, & of the Sonne, and of the Holy Ghoſt. And becauſe at the uttering of theſe words the Preiſt and the N: were to ſtand up and turne themſelves towards the Eaſt, therefore alſo the hymne it ſelfe was to be ſaid or ſung the ſame way. And ſo we obſerve it. In the Letany (our owne I meane) we ſeeme a little to tranſgreſſe, for no man riſeth up to that Gloria Patri; but we are to conſider that this verſe was there inſerted, when the Letany was, what it is now, but called, Proceſſion, a procedendo, and then it was no exception.

In ſome places the Gloria Patri &c. only was ſaid toward the Eaſt, but the ſicut erat in principio, towards the Weſt. Whether to put a difference betwixt the divine and the humane part of this Hymne, or for what other reaſon is of no neceſſity to enquire.

It was ſaid or ſung towards the Eaſt by the Greeke uſe 〈 in non-Latin alphabet 〉 as the Pentecoſtarium fol: a. b: Col: 1: The Preiſt in Saba's Typic •• ſaith it 〈 in non-Latin alphabet 〉 before the holy Table. but that alſo is 〈 in non-Latin alphabet 〉 , toward the Eaſt, as in the Liturgy of the holy Mount. Eucholog: fol: 15. B:

And here I muſt tell you (how much ſoever you ſee written to the contrary) that you will not finde any the leaſt mention of Adoration towards the Altar in the whole ſtocke of Church Antiquity Greeke, Latine, Arabicke, or whatſoever: you will thinke perhaps I take too much upon me, but you will finde it to be true; and where you thinke you meet with any ſuch thing, underſtand it ſtill of the Eaſt, or elſe you will be out. And for want of knowing this, all the diſcourſes which have beene ſo lately written to this purpoſe have very abſolutely miſcarried.

〈 in non-Latin alphabet 〉 .

A NOTE OF THE TEXTS of Scripture which are purpoſely interpreted or any otherwiſe referred unto. Geneſis. Gen. I VII. pag. 112 Gen. 2. 5, 6. 115 Gen. 2 8. 77 Gen. 4. 8. 71 Gen. IV. XV. 66 Gen. VII. II. 115 & 116 Gen. VII. XII. 28 Gen. 33. 19 51 Gen. XLI. XLV. 62 Gen. 49. 8. 2 Exodus. Ex. VI. III. 145 Ex. 7. 11. 60 Ex. 15. 10. 61 Ex. XXIII. XIX. & XXXIII. XXVI. 91 Ex. 32. 32. 157 Leviticus. Lev. 16. 14, 15. 81 Lev. 19. 19. 96 Numbers. Numb. 21. 8. 41 Deuteronomy. Deu. XIV. XXI. 91 Deu. XXII. III. 117 Deu. 22. 9. 96 1 Samuel. Sam. VI. V. 35 2 Sam. V. VI. VIII. 29 2 Sam. I. XVIII. 1 2 Sam. 18. 33. 22 1 Kings. 1 Kin. 10: 4. 21 1 Kin. 17. 19. p. 22 2 Kings, 4. 8. p. 22 2 Chron: 9. 4. p. 21 Iob. Job. 1. 5. 70 Iob: 2. 13. 24 Iob: XXVI. VI. VII. 54 Pſalmes. Pſa. 24. 5. 59 Pſa: 33. 7. 113 Pſa: 68. 18. 86, & 87 Pſa: 68. 32, 33. 77 Pſa. 68. 35. 139 Pſa. 104. 3. 13. 115 Pſa. 104. 3. 21 Pſa: 148. 4. 115 Proverbs. Pro: 3. 27. 59 Pro: 8. 27. 115 Pro: 10. 2. 58 Eccleſiastes. 11. 1. 139 Eſaiah. Eſ. III. XXVI. 24 Eſ: 5. 16. 87 Eſ. IX. VI. 149 Eſ. XIII. XXII. 133 Eſ: 14. 12, 13. 75 Eſ: 26. 19. 126 Eſ: 38. 2. 22 Eſ: 41. 2. 82 Eſ: 41. 29. 55 Eſ: 46. 11. 82 Eſ: 47. 5. 26 Eſ: LVII. XV. 135 Eſ: LXVI. XIV. 123 Ieremiah. Ier: 10. 13. 113 Ier: 22. 13, & 14. 11, & 13. 11 Ier: 23. 5. 85 Ezekiel. Ez: 9. 3. 4. 68 Ez: 37. 9. 126 Ez: 44 2. 76 Daniel, 6. 10. 11 Ioel. Ioel, 3. 20. 12. 89 Ioel, 3. 18. 115 Amos, VI. I. III. IV. 103 Micah, 5. 2. 83 Zechariah, VI. XII. 72 III. VIII. Malachy, 4. 2. 82 Tobit, 3. 11. 17. 12 Baruch, 4. 36. 82 The Song of the three Children. 37. 45. 113 Mathew. Mat: III. IV. 131 Mat: VI. I. 58 Mat: 6. 5. 141 Z 3 Mat: Mat: VI. XIII. 164 Mat: XI. XII 27 Mat: 12. 34. 41 Mat: 18. 20. 139 Mat: XXII. XVI. 147 Mat: 23. 35. 118 Mat: 24. 27. 88 Mat: XXVII. XLVI. 5 Mat. 28. 19. 169 Marke. Mar: XIV. XV. 7 Mar: XV. XXXIII. 5 Luke. Luke 1. 78. 83. 84. Luke 9. 51. 145. Luke 11. 50. 118. Luke. XIII. XIX. 57. Luke XV. X. 134. Luke 16. 9. 59. Luke 16. 26. 116. Iohn Iohn 19. 25. 25. Acts. Act: I. XIII 7. Act: 2. 46. & 3. 1. 9 Act: 7. 43. 53 Act: 9. 10. 17 Act: IX. XXX. VII. 7 Act: XI. XXVI. 159 Act: 18. 22. 20 Act: XIX. XXIV. 50 Act: XIX. XXXV. 42. & 45 Act: XX. VIII, IX. 7 Romans. Rom: 7. 3. 161 Rom: IX. III. 157 Rom: 11. 24. 96 1 Corinth: 5. 11. 159 1 Cor: 11. 10. 121 1 Cor: XV: XXXVI. 127 2 Tim: III. VIII. 60 Heb: XII. XXIV. 118 Heb: III. XI. 163 Iames. 4. 6, 5. 159 Iames IV. XIII, XIV. XV. 100 1 Iohn I. V. 108 1 Iohn 3. 12. 67 Revel: 7. 2. 76 FINIS.
To the end of Chap. 8. pag. 42.

IT will be to the purpoſe here to adde a not much unlike accident of Heathen ſtory noted by the Scholiaſt of Ariſtophanes in 〈 in non-Latin alphabet 〉 to thoſe words of the Poet.

〈 in non-Latin alphabet 〉 .—

He telleth you there that Phallus is, 〈 in non-Latin alphabet 〉 . A long pole fitted at the top with a coriaceum virile pudendum, & that this uſed to be ſet up in honour to Bacchus, &c. It was a kinde of Priapus, the Figures whereof I had rather you ſhould ſee in the Marbles.

It hapned (ſaith the Scholiaſt) that ſome of theſe Images were brought from Eluthera, a City of Boeotia to Athens. 〈 in non-Latin alphabet 〉 . And the Athenians did not ſo duly and honourably receive the God, but this raſh advice of theirs did not ſo well ſucceed Scholiaſt. Ariſtoph. pag. 272. Edition, Froben. An. 1547. unto them.

〈 in non-Latin alphabet 〉 . For the angry God ſtrucke them with an incurable diſeaſe in the Secret parts, which being given over as impoſſible to be dealt with by any art or legerdemaine, they made haſt to ſend to the Oracle, and this anſwer was returned, that the onely way to be rid of the diſeaſe was to receive the God with all reverence. The Athenians perſwaded by this made themſelves Images of theſe things, ( 〈 in non-Latin alphabet 〉 ) privately and publickely, and with theſe they did honour to the God in memory of the Diſeaſe.

Pag: 121. ſet downe this Quotation in the Margin, Jac: Gothofred. De Imperio Maris, Cap. 3

ERRATA.

Pag. 7. &c. Read 〈 in non-Latin alphabet 〉 .

Pag. 90. In the Arabicke Quotation. Take the laſt word 〈 in non-Latin alphabet 〉 and put it ne t to 〈 in non-Latin alphabet 〉 at the end of the third Line above.

Pag. 121. Reade 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 .

Pag. 152. In the Figure of the Heavens, in the 3d houſe, for ♏ ſet ♍. In the 12 Houſe contrariely.

In the 8 and 9 Houſes this ☍ Character is to be taken for Taurus, and not for Oppoſition.

There be many more I know, but the Reader I intend my ſelfe too, knowes wh •• belongs to that.