Round as it were in this Circle of Time upon the immovable Center of the Soul shall becom a new Bodie and unite again It is the Reason why the Sepulchers of their Kings were set up in a Pyramidal form as they are seen to bee at this daie Those that understand not the Mysterious and Mathematical part which I could speak no plainer may receiv the sens and meaning that even these unlikelie men ploughed in Hope But wee need not instance Men the verie unreasonable part of the Creätion even the Creature it self now subject to vanitie travelleth under the pain of this Hope and by a certain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Lifting up of the Head as S. Paul expresseth it earnestly exspecteth as by an eager and understanding Confidence to bee delivered into the glorious libertie of the Sons of God And yet I fear mee wee preach but to CORINTHIANS still and that if the companie were divided as at the Council where S. Paul pleaded his caus I doubt mee the most part would bee Saduces and might bee called in question for not having Hope of the Resurrection of the dead Wee pretend indeed as if wee had no continuing Citie but that wee look for one to com But when I see that our inward Thoughts are that our houses shall continue and our dwelling places to all generations When I see that this their waie is I am readie to think the wise man dieth as the fool and to compare Man beeing in honor unto the Beasts that perish When I see the incomprehensible Patience of God still drawing us as hee did Ephraïm with the cords of a Man with the bonds in the Hebrew 'tis Densis funiculis amoris with the Thick bonds of Love And the infinite Securitie of the People on the other side drawing Iniquitie with Cords of Vanitie Isa 5.18 and sin as it were with a Cart-rope I dare not go about to consider what shall bee the end of these Men. Wee are all readie to wish with Balaam that wee may die the Death of the Righteous and that our last end may bee like His but when I see men live as if they never thought to die and die as if they never thought to live again when I see that instead of shining Lights they go out like Snuffs in the mid'st of a crooked and pervers Generation readie to saie to their departing Souls as that great Unbeliever Animula blandula vagula c. I seem to bee so far from giving an account of the Hope that is in mee that in contradiction of King Agrippa's words to S. Paul I am almost persuaded not to bee a Christian The greatest Argument in our own opinion that wee are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as have no Hope 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Atheïsts or without God in the world is that wee com up to his hous to bee here taught of his waies c. But this word of his hath too truly proved a Mirror wherein wee daily com to behold our selvs but with no greater Impression then wee do our Natural faces wee go awaie and strait forget what manner of men wee were But thou believest thou saiest that this bodie of thine shall rise again Thou dost well the Divels also believ and tremble But wilt thou know O vain Man that this Faith without works is dead The Tree is known by it's fruit And can I think that thou which all this while doest but cumber the ground and bringest forth nothing but wild grapes dost believ that as this Tree falleth so it shall lie But let all this bee a Transportation and Exstasis the best shall bee supposed that there is no man here but knoweth in whom and what hee hath believed and therefore cannot bee thought to boggle at the great Article of the Resurrection But thus much I am sure must bee granted mee that wee all put the daie of our death far from us For it is not possible that they who remember their later end should thus sin The mistrust however of Infidelitie in the former and the certain experience of our supineness in the later moved mee to reflect upon you these two Common but therefore the less noted Considerations 1. The 1st is the end of our Life Death 2. The second is the end of our Hope Resurrection And first of the first Fruits expressed here Secondly of the whole Lump implied in the Inference But now But now is Christ risen c. And first of the end of our Life but which I mean to consider of not under the discourageing term of Death but as it is here comfortably secured under the Type and Adumbration of Sleep Sleep and Death are of so near a Kin that Galen saith of them Lib. de caus puls that they are Brother and Sister answerable to that in Homer's Poëtrie where they are both said to have one Mother and to bee begotten of the Night Somnus Mortis imago is the old saying that Sleep is the Lecture of Death And 't is a Masterpiece of which that of the Comoedian may bee affirmed Qui utramvis rectè novit ambas noverit Hee that hath been asleep may know Death at first sight Plato in his Phaedon is not contented to saie they are alike but in a manner the same and that Sleep is a verie kinde of Death When the Scripture speak's of Mens departure from hence the usual Phrase is not to saie such an one died but such an one slept with his Fathers And the same Spirit speaketh to the Dead but as wee would do to those that are not yet stirring Awake awake Sing yee that dwell in the dust Wee are all here but Strangers and Pilgrims and our beeing here wee use to call but This that is no Life but the Passage and Journie to another While 't is called to daie wee travel on through the waies of this World but the Night cometh and no man can work at the approach of this Evening Wee die that is wee rest from our Labors When wee go to take our Natural rest wee enter into our Chambers and shut the doors Such a Room as this is the Sepulcher A Church-yard in the expression of the Antients was but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Dormitorie or Sleeping place And in the 36 of Isaiah and the 20 vers the Grave is no otherwise termed where the people appointed to Die are bid to go but into their Chambers and shut the doors about them And wee need not fear to trust our selvs for hee that liveth and was dead and is alive for evermore hath the Keies of Hell and Death Having entered our Chambers and shut the door the next thing wee do is to commend our selvs to God So the Martyr Stephen when hee was to fall into that other sleep first said his Praiers Lord Jesu receiv my Spirit This don wee put off our Clothes So Naked wee came into this World and Naked wee shall go out
was the work of our King as also the Horti pensiles which Curtius and Diodorus witness to have been don by a Prince of Syria at the request of his wife the Queen whom Herodotus calleth Nitocris as Scaliger conceiveth Nebuchadnezar also built the Temple of â—el and in fine set his last hand to the entice consummation of a sumptuous Citie which make's him crie out in the height of his ambition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Is not this great Babel which I have built c. Dan. 4. This Nebuchadnezar after hee ruled over Babel 43 years hee fell into a diseas and died Berosus in Josepho adversùs Ptol. Appion Canon His death was sudden according to Megasthenes for hee saith that when hee made an Oration to the Babylonians hee suddenly vanished See the fragment in Josephus Africanus or Scaliger Synchronismi JUdah carried Captive the first and second time In his time flourished the Prophet Daniel the most learned among the Captives Daniel built a stately Tower at Ecbatane in Media which Josephus saith was to bee seen in his daies no waie diminished by age but remaining in the same fresh and sumptuous manner wherein it was first erected Joseph lib. 9. c. 12. After the Captivitie of Jehojakim Nebuchadnezar came up also against Jehojakin and carried him also awaie Captive for saith hee thou Jehojakin art no better then thy Father and taunted the King with a Proverb of those daies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which in plain terms is From a bad Dog will never com good Puppies which is all one with that of the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For this see the Jews Chronologie or the Saeder Olam Rabba Nebuchadnezar maketh war with Pharaoh Neco for his pride which hee conceived out of the victorie which hee had gotten of King Josias Of this Neco Herodotus maketh mention and of a great Battel which hee fought with the Syrians at Magdol 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nebuchadnezar destroieth the State of Tyre in the reign of Ithobalus Philastratus apud Josephum in historiis Phaenicum Saedar Olam Rabba in the Acts of Nebuchadnezar Nebuchadnezar is driven from Men and falling mad liveth no other life then a beast This hee did till seven times had passed over him Daniel Saedar Olam Rabba Josephus Hevil Merodac SUcceeded after Nebuchadnezar so saith the afore-named Berosus and Megasthenes they saie also for his libidinous courses hee was slain by his Sister's husband Neriglosoroor who reigned after him in his stead This Neriglosoroor must bee hee whom Daniel cal's Belshazar Synchronismi JEhojakin restored to his Libertie 2 Chron. Saeder Olam Rabba Belshazar THis was the last King of this Monarchie Why the Canon and Berosus with Megasthenes should call him as they do the reason may bee Becaus these Kings had new names when they came to the Crown and those were named from their Gods So this King beeing a private man might bee called Neriglissoroor but when hee had the Kingdom hee was honored with the name of Bel and called Belshazar This King maketh an impious Feast and profane's the Vessels of God's Hous to quaff in to the honor of Shac for so these Feast daies were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they were like the Romane Saturnalia as wee have said and as Berosus expoundeth in Athenaeus and Causaubon out of him Scaliger also in his Notes upon the Greek Fragments In this Feast the King's heart was verie merrie the manner is exprest by the Prophet Daniel In the midst of this profuse Jovialtie God interposeth his Doom His Fate is written in Chaldee upon the Wall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And now 't is plain to read Meneh For God hath numbred this Kingdom and finished it Tekel God hath weighed this Golden Head in the balance and found it wanting Perez This Kingdom is divided and given to the Medes and Persians In the same night was Belshazar the King of the Chaldeans slain Synchronismi JOsephus interposeth som Kings in this last Succession more then what the Scripture maketh mention of and therefore must herein bee neglected and left to the fruition of his proper sens The truest opinion is grounded upon God's own Prophecie to the Jews that they should serv Nebuchadnezar his son and his son's son that was Evilmerodac and Belshazar and it is observable that the Abstract afore-mentioned setteth down the Succession though not in the same order yet at the same number His words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Hee invert's the order which might not bee his error but the Scribes 't was facile and more likely This order and number also the Saedar Olam exactly retains FINIS THE DESCRIPTION AND USE OF THE Terrestrial Globe By JOHN GREGORIE Master of Arts of Christ-Church in Oxon. יהוה IVSTVS VIVET FIDE DEVS PROVIDEBIT I. Y LONDON Printed by William Du-gard for Laurence Sadler and are to bee sold at the Golden-Lion in Little Britain 1649. The Description and Vse of the Terrestrial Globe THe Terrestrial or Earthlie Globe is an artificial Representation of the Earth and Water under that form and figure of Roundness which they are supposed to have describing the Situation and measuring the Compass of the Whole Frame and describing the Situation and measuring the Distances of all the Parts This Description is either of the Earth and Water both together and it is don by Circles or of the Water considered by it self and is not so much a Description of that as of the Mariner's cours upon it or to shew The Waie of a Ship upon the Sea And this is don by lines called Rumbes which are not all Circles but otherwise drawn according to the Point of the Compass at which the Mariner set's forth But of the Compass and these lines in the second Place and first of the Description of the Whole Frame by Circles Now look what Circles were imagined upon the Earth the same are expressed upon or framed without the Globe and they are the Greater or the Less The Great Circles without the Globe are two the Meridian and the Horizon the one of Brass the other of Wood. Circles indeed they are not so properly called for in the rigorous sens no Line is supposed to have anie breadth as both these have But that was for the more convenience for somthing more then ordinarie was to bee written upon them And moreover they could not have been so disposed of as they are without the Globe if they had not been exact Lines But Use will have it so and wee must call them the Meridian and Horizontal Circles Of the Meridian without the Globe THe Brass Meridian is divided into 4 equal Parts or Quadrants and each of them subdivided into 90 Degrees that is 360 for the whole Circle The reason why this Circle is not divided into 360 Degrees throughout but still stopping at the 90th and then again begining 10 20 30 c. is becaus the Uses
sake Cedren hath it out of another Autor that this Herod was famously known by the Name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Child-slaier Herod might bee so called for the killing of his own sons But I wonder where the Autor had this Indeed Eusebius himself hath said more then com's to his share as to this matter Even hee also accuseth Herod of this horrible diseas and chargeth it upon the murther of the Children but which was the Sleepiness of the Forgerie hee quoteth Josephus for it too Our own Elfrick the Abbot as unadvisedly who having told the Storie closeth it up with this rash doom upon Herod se yfela cining and the wicked King died Miserably Photius hath delivered it more expresly bad and to no sens of Traditional belief I know there is a kinde of well meaning in these devout Lies but no more acceptable to him whom it seemeth to concern then the cutting off of a Dog's neck The Christian interest is more absolute and sufficient of it self then to need a superogation of this kinde The simplicitie of Joannes Antiochenus is more useful here then the Judgment of Eusebius Hee telleth the Historie of the Children out of the Scripture it self and then maketh this end of Herod's matters out of Clemens the Chronographer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is And immediately Herod beeing taken with an incurable diseas was eaten up of worms and so died Joan. Antiochen Melala Chronog Lib. 10. Ms. in Arch. Baroccian Biblioth Bodleianae But this Herod the Great was not eaten up of Worms neither There 's a difference betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 12. 2 Macab 9. or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This indeed was the diseas of which the other Herod died Antiochus died so too and both by the plain and visible judgment of God the which where it is not verie notably and convincingly revealed it were good to make as little use of our own Augurie as wee can In the other Herod's case S. Luke saith that an Angel struck him This Angel in Josephus is but an Owl 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and a German Soothsayer had told the King as much before Antiquit. Lib. 18. C. 8. But of this in a more proper place But if Herod the Great had been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or eaten up of Worms and by the judgment of God too is it to bee thought that this judgment looked a-squint upon all the rest of this Kings enormities and cast a full eie onely upon the Massacre of the Children This is but to deliver up Herod to Satan here that his soul might bee saved in the daie of the Lord. Would you have such a man thus taken from the evil to com Rather then so if you would have a damnation upon Herod that sleepeth not let him have his portion in this life Let him die the death of the Righteous and let his last end bee like his Though hee may seem to you to bee never so much pluck'd off from God's right hand yet you do not see that this man was written Childless though hee had drank so deep of the Blood of Innocents Stil there was one left and one of his own Race too to fit upon the Throne of Jurie you are not to reckon of these things according to your own angrie waie of vengeance The right profligati homines and those that are notoriously engaged especially in interested impieties are most usually condemned to prosper here that they may bee the more secretly and justly reserved to the blackness and darkness of their own other World But if you will now Herod shall bee left in the verie same case that you would have him Let it bee so that hee was judged here that hee might not bee condemned hereafter or let both bee true 't is so somtimes Then I believ with you that the doom did as principally and immediately reflect upon this Murther of the Innocents as upon anie of all the rest There is an aggravation in the Number too at least if the account bee honestly given up to our hands Menolog Decemb. 29. Antholog f. 132. a. The Greek Tradition in the Rubrick to the Daie is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That it was no less then fourteen thousand The Aethiopick Church reckoneth of as manie in their Missal Memorials I know not what to saie to this but if it beee so then Thou Bethleëm Ephratah ar't not so little among the Thousands of Juda Mich. 5.2 It will not bee much beside the matter if here I remember you of this Storie The Town of Hamel in the Dutchie of Brunswick was exceedingly pestered with Rats There happened to com to Town a Roguie Fidler who undertook presently to quit the Place of all the Vermin upon condition to receiv such a summ of monie for his pains The Burgers agreed The Fidler betook him to his Pipe at the sound whereof the Rats came all forth and followed the fellow quite through the Town to the River Weser where they were all drown'd The Piper the Pid'e Piper they call'd him came to demand his monie but the summ was now thought to bee too much especially the thing beeing don so easily too and so unexspectedly yet they allotted him a good sufficient reward but the fellow would have his bargain all or none or els hee would com by it as hee could They bid him take his Cours The fellow set his Pipe to his mouth and to work again as before And all the Children followed him out of the Town to the vale of Koppenburgh where the Mountain seemed to open and receiv in these little ones into a preposterous womb and so closed up again but certain it is that it was never yet heard of where or how that Earth delivered her self of these children again The Number of the little ones was 130. And the thing was don in Sermon-time upon the 26 of June in the Year 1284. as Sethus Calvisius out of the Annals of the Place The special Reason why this Storie is here set down is that which follow 's In the memorie of this disaster The Men of Hamel date all their publick Matters especially from this Exodus or going forth of the Children setting it down next to the Year of our Lord. Ammianus Marcellinus telleth of two that suffered unjustly under the Tyrannie of Valentinian Ammian Marcellin lib. 27. p. 369 370. Edition Lendenbrogian Quorum memoriam apud Mediolanum colentes nunc usque Christiani locum ubi sepulti sunt Ad Innocentes appellant whose memories the Christians at Millan do yet celebrate And the Place where they lie buried is called The Innocents These two last digressions were not intended to bee mistaken but by this uninterrested disguis the more to justifie the Celebrations of these our own Innocents indeed The several practices of whose Memories I would have here taken as they are received and they shall bee more justly then affectionately
produced besides the Correspondence in Points of Learning which hee held with divers famous Men abroad aswel Jesuites and Jews as others And now being like the Sun in his Zenith readie to shine in his greatest lustre Behold the whole Kingdom began to bee clouded with Judgments Ovid. Met. lib. 1. Sic Deus inductâ nostras caligine Terras Occuluit lïke that Egyptian Darkness which even then began to damp and hath since quite extinguisht the greatest and purest Lights of this Nation such as were not to bee parallel'd by anie other for Pietie and Learning Among whom notwithstanding the Hope of a clear Daie preserved this Learned Autor awhile sufficiently spirited for Studie whereby hee composed and published a little before his Death those his Excellent Notes upon som Passages of Scripture in which kinde of holie Studie hee intended to spend the rest of his Life But behold after 20 years trouble with an Hereditarie Gout improved by immoderate Studie and now invading his Stomach Atropos stand's readie to cut his Thread of Life beeing laboriously spun out but 39 years when fore-seeing the Glorie was now departing from our Israël his Spirits began to fail in an extraordinarie manner For Recoverie and Supportation whereof his first Noble Patrone the Bishop of Sarum being disabled by Sequestration c. the liberal hand of a second Mecenas was presently extended which though it could not save him as Christ's did St Peter from perishing in these waters of Affliction yet 't was not in vain for as our Saviour said of that Unguent so may I of his last Patrone's Charitie Mat. 26.12 Joh. Antioch Hist translated out of Greek into Latine with Annotations Was it not to burie him yes and to rais him too with the Trump of Fame beeing very active and free toward the Publication not onely of this Posthumous Off-spring but also of som other of greater Exspectation And here Reader I cannot but drop a Tear for the loss of that his excellent Piece entituled by himself Alkibla In which Tract with very great Judgment and Learning hee vindicated the Antiquitie of East-ward Adoration especially in all Churches as far beyond an Altar or a Crucifix the Romish Bounds as the Flood preceed's in time these Superstitious Distinctions of the Christian Which gallant Refutation of that Popish Error I the rather mention becaus som suspected him a Favorer of that Waie but to my certain knowledg their Jealousie was unjust and groundless hee having often declared and protested not onely to mee but also to manie of his familiar Friends his Abhorrence of Poperie and his sincere Affection and Constancie to the Protestant Religion as it was established in England by Acts of Parliament At Kidlington Mar. 13. 1646. and was buried in Christ-Church in Oxford And as hee lived so hee died also a most Obedient and Affectionate Son to his Distressed Mother the Church of England for whose Sufferings hee forrowed unto Death a more painful and exquisite Martyrdom then that by Fire or Sword By these the Soul break 's prison in a minute to an Eternitie of Libertie and Felicitie that keep 's us on the Rack of Death not only to the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 15.31 wee die hourly This Account would have run into a Volume should I have given you a Particular of his Virtues as his Courtesie Humilitie c. not disdaining the meanest Scholar nor proud of his victorious Discourses with the best Learned And how free and liberal hee was of his Treasurie to the full satisfaction of all Inquisitors I may confidently appeal to all that knew him But I must not so remember my lost Friend as to forget my self in my Promise of Brevitie nay I will rather chuse to bee somwhat indebted in this kinde to the Dead well knowing the Mourners following will compleatly discharge those Arrears To whom I now therefore hastily refer you Upon the DEATH of my dearest Friend the AUTOR WOuld you the Caus why this my Son did die 'T was to prevent my Immortalitie As Twins inform'd by one soul part being dead The sad surviver live's half-murthered So I in my Retirements being fixt On Him in Mee both Life and Death are mixt Nor crave's our * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Motto less though God denie's To match our Wishes with our Destinies What then remain's but that I often look Upon thee and enjoie thee in thy Book Whose Learned Matchless Lines shall still bring forth Thy Lovers as Eternal as thy Worth Who when wee are in Bliss will sigh complain And curs the Age suffer'd thee to bee slain Slain by an Ichabod and manie more 1 Sam. 4.24 Masters Oxonienses Cartwright Oxonienses Digges c. Oxonienses Whom though this hate the next Age will adore Whose Ashes shall revive if anie bee Fit Subjects for Celestial Chymistrie Thus Shine yee Glories of your Age whil'st Wee Wait to fill up your Martyrologie And envie not this our Ambition though You wounded were to Death Wee have scars too And from those darts but with this diff'rence You Let them stick fast which wee with scorn with-drew Thus different Glories in one Sphere may bee Equal in Height though not in Dignitie Whil'st like that Manna past or that in store The Least was fill'd nor is the Greatest more J. G. B. D. An ELEGIE On the Learned AUTOR THough yon' close Anchorite's contracted Shrowd Made his innarrowed Carcass seem a Crowd Yet the cag'd Votarie did wider dwell Then Thou in thy large Roof and spreading Cell Both liv'd alike immur'd but Mansion's space To Him was Emptiness to Thee was Place Which the Retirement's different Ends decide Thine was to Toil and Sweat but His to Hide Who though sat down contented with the Store Thou brought'st from Nature coveting no more Yet like a Wealthie Heir by that Advance Thou hadst liv'd high on thy Inheritance Who ere is born to an Estate to 's hand Is full as Rich as Hee that buie's his Land And such wert Thou but least free Nature's Gift Seem mis-bestow'd unless improv'd by Thrift 'T was thy strong care to melt down Native Parts And shape up great Endowments into Arts. Hence sprung Thy vigorous Pains unwearied Sweats Whil'st each past Toil edg to fresh Toil beget's Till thy torn Nervs stretch't in their Search before Grow suppler by 't and so put on for more And thy Bent Thought or'e his deep Object crack's Nor Torture bring 's but Patience from thy Racks Oft did the Sun ow Thee his Morning Streams And at thy Earlier Taper light his Beams When now declining in his West and gon Thou bad'st him sleep for Thou would'st Journie on When Midnight Silence did thy Motions see As Night were made for all the World but Thee Nor did thy watchful Temples harbour Rest Till thy great Monster-Scruples fell supprest Alcides scorn'd to deem his Labor sped Whil'st Hydra wore or threat'ning
c. The Raiment of a Man saith a Learned Rabbin is his Bodie And had our Father Adam stood wee had needed no other Thou hast Clothed mee saith holie Job with Skin and with Flesh when therefore wee die wee are said in S. Peter's language to put off this Tabernacle as in S. Paul when wee rise again to bee Clothed upon with our hous from Heaven O're night wee put off this weed of Mortalitie but the Morning cometh and wee shall bee covered again with our skin and put on Incorruption our Better Cloths as to go and see God in this Flesh The same flesh wee put off the night before but with this difference that this Fowl Garment which could not bee kept Unspotted of the world shall in the mean time bee washed clean in the Blood of the Lamb. Our Clothes put off wee laie our selvs down and take our rest And to Die In the Prophet Isaiah's Phrase Isa 43.17 57.1 is but to lie down in our Beds And when thy daies shall bee fulfilled saith Nathan to David and thou shalt sleep with thy Fathers so indeed wee read it as wee may but the Original is And thou shalt lie down with thy Fathers 2 Sam. 7.12 So Asa the King's Coffin is called a Bed 2 Chron 16.14 and our forefathers in their Saxon tongue style a Burying place legerstoƿ or place to lie down in as in the Laws of King Canute Numb 3. In the Case of Natural Rest 't is not the whole man onely the Earthlie part falleth asleep the Soul is then most awake The Bodie 's Night is the Soul's Daie our Better part saith Cardan is never it 's own man till now when exalted unto a State of Separation as it were in the bodie it spendeth the time in Contemplations free and congeniall to its own Extraction So in the sleep of Death 't is not the totus Homo the Bodie indeed is dead becaus of sin the Soul is then most Alive Here as a Servant it is still required to the Exigencies of the Bodie having no time of it's own to spend but what it can get by stealth when the Master is gon to bed But there like it's Redeemer free among the Dead and delivered from the Incumbrances of the Bodie it begineth to bee a Soul to it self minding that which is above and looking with a more piercing eie upon the Invisible things of God It is noted by the Naturalists and wee finde it true in observation that no nois awaketh Natural Sleep more suddenly then an Humane voice Nay though it bee that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that dead and dangerous sleep as the Aphorism noteth it in Hippocrates But especially the Experiment holdeth if the voice calleth upon him in his own name But that wee shall all bee awaked out of this other Sleep by the sound of our Proper Names is more then I can pretend to though S. Peter's call was Tabitha surge and our Saviour's to his Friend Lazare veni foras Lazarus com forth To saie nothing to Epiphanius his Tradition that when our Lord went down into Hell and there found our Father Adam fast hee took him by the hand and called him by his own Name in the words of S. Paul Surge Adam qui dormis so indeed som Antient Copies read it Arise Adam thou that sleepest and stand up from the dead Christ taketh thee by the hand But this I am sure of that wee shall all bee awaked by a voice the voice of an Archangel and the word shall bee as som think Surgite mortui c Nor shall it bee the voice of a God and not of a Man it shall bee an Humane voice for by the Archangel wee are to mean the Son of Man For the hour cometh in which all they that are in the Graves shall hear his voice and shall com forth Job 5.28 Which why it should bee strange of us I know not since it is true of the Swallows by a certain and confest Experience that when the Winter cometh they lie down in the hollow of a Tree and there falling asleep quietly resolv into their first Principles But at the Spring 's approach they are n t so though throughly dead but that they hear the stil nois of Returning Nature and awaking out of their Mass rise up everie one to their life again Ego novi hominem c. I know a man saith the Learned Prince of Concordia who in his soundest Sleep could walk talk write and dispatch anie business of the most required Vigilance They seem to have had som such conceit of Death who hold it no absurditie to write Letters to their dead Friends as the Emperor Theodosius to S. Chrysostom more then thirtie Years after his deceas as if Death were a kinde of live Sleep Such an one as that which Jupiter sent of an Errand to awake Atamemnon And may wee not as properly saie that to bee Dead is to bee Alive as to saie to Die is to bee Born And yet the Antients as if Corruption had been their Father and the Worms their Mother were wont to call the daies of their Death Natalia not Dying but Birth-daies Mos inolevit in sancta Ecclesia it hath been the custom in the holie Church saith Haymo when a Saint of God departed this life to call it not the daie of his Death but the daie of his Nativitie That which wee call Death's they call Life's door Seneca himself said as much Dies iste quem Tutanquam Supremum reformidas Aeterni Natalis est As if all this were so indeed the Jews to this daie stick not to call their Golgotha's Batte Caiim the Houses or places of the Living At the least they have an Effectual life in them for the Mummies are known to bee most soveraign and Magistral in Medicine and the Principal Ingredient of the weapon-Salv is the Moss of a dead Man's-skul as the Recipe delivered by Paracelsus to Maximilian the Emperor Once more and I leav the Parallel Sleep wee know is most natural to Animal-Creatures and for Men so Necessarie that Aristotle saith that the end of it in us is Bene Ratiocinari And yet hee himself is cited by Olympiodorus to have known a Man who never slept in all his Life And the strangeness hath been quitted by an Experience of later daies The Comparison hold th in the Sleep of Death 't is Omnibus communis common to all men as wee use to saie And yet som Jews believ that the last age of Men shall bee so long liv'd as to prevent the Resurrection But S. Paul himself hath promised 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that wee shall not all die som shall bee changed And therefore 't is no vain Article which wee so daily profess that our Saviour shall com to judg both the Quick and the Dead Wee are to saie then of all those that are departed this life as the Jews of their Father Jacob Non est Mortuus or as our
1649. ΚΑΙÎΑΠΔΕΥΤΕΡΟΣ OR A DISPROOF OF HIM in the 3. of S. Luke v. 36. WHen to assure even the Scripture it self was accounted but Distraction And whilst the holie Cares of those Primitive Souls slept securely upon the more instructing parts of the Book of God The Enemie came and sowed Tares in the Genealogies proportioning his Temptations to the more obnoxious Parts and more exposed to the chance of Transscription or Industrie of violence To reconcile the Greek Book of the Generations to the Hebrew Accounts the Deliberations have been manie Learned and insufficient Moses saith That Arphaxad begat Sala and Sala begat Heber c. S. Luke saith That Arphaxad begat Caïnan and Caïnan begat Sala and Sala begat Heber c. which seeing that the same Spirit equally guided both the Pens Beda Praef. in Act. Apost I can never wonder at enough saith one proper ingenii tarditatem vehementissimo stupore perculsus nescio perscrutari But leaving S. Luke awhile to the success of this inquirie Certain it is that the Supernumerarie Caïnan is most originally to bee charged upon the Seventie but quod nemo scire saith Scaliger neque unde hauserunt neque cur potuerint hactenus caussam reddere potuit Hee saith that no man can tell from whence they had it or could ever yet give a Reason why they should put it in Concerning this Translation the Traditions are That under the Reign of Ptolomie Philadelph and by the agencie of Demetrius seventie and two of the Elders of Israël were invited over to Alexandria with the Originals of their Law That they were appointed a Recess in the Isle Pharos where in the space of seventie two daies they rendred it into Greek That the Translation first diligently revised and approved of by the Jews there frequently residing at that Time was carefully and solemnly put up and reserved in the King's Librarie So Aristeas and from him Josephus Philo seemeth to intimate as if the Translation had been severally and unanimously performed that is by two and two in a Cel as Epiphanius and the Emperour in the Novels But by the fuller Autoritie both of the Jewish and Christian Interest It was Translated all alike and by every one in a Separate Conclave Anti â—uitat Judaïc l. 12. c. 2. So Justin Martyr Irenaeus Clemens Alexandrinus Cyrillus Hierosolymitanus the Talmudists in Megillah Nikra fol. 9. A. in Massichta Sopherim c. 1. Halac 8. Abraham Zacuth in Juchasin R. Gedalias in Shalshelet Haccabala fol. 23.24 c. And Justin Martyr would have the Gentiles to know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. That this is no Fable or fictitious Relation for that Hee himself had been there and visited the ruines of the Cels and received this Tradition from the Inhabitants of the Place It is added moreover by the said Aben Batric that Simeon the Just was one of the Interpreters and that upon his unbelief of a Passage in the Translation which prophecyed of Christ it was given unto him not to see death till hee had seen the Glorie of God Whom when hee had taken up in his Arms hee then began that his Nunc Dimittis Lord now lettest thou thy Servant depart in peace c. For the Translation hee expresly affirmeth that the whole was performed by each of them in his several Cel no man dissenting from another and that the several Copies were all sealed up and put into the Temple of Serapis And yet contrarie to all this one Armius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quoted in the Preface to an Arabick Version of the Greek Pentateuch saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Catena Arab. in Pentateuc Ms. in Arch. Bodleianis That the Elders disagreed and that therefore the King commanded they should hee put in prison and under chains An eager and famous Contestation passed betwixt Saint Hierom and S. Austin about this matter the former attributing so little to the Storie that with him The Cels and Separation are but a Fable the later so much That hee accounteth their varieties from the Original to bee no less harmonious then those of the Gospels But forasmuch as the Testimonies notwithstanding their number and concurrence may bee all thrust up into the single autoritie of Aristeas and that so substantially disabled by Scaliger the most indifferent men take part with Saint Hierom. The truth of all may seem to bee as followeth The Talmudists in Sopherim deliver a Tradition of five Elders who translated the five Books of Moses for Ptolomie the King Sopher c. 1. Halac 7. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that this was a sad daie to the Hous of Israël and like the daies of the Calf c. And the time of this Translation is to this daie kept a fast and noted in their Calendar with a Miracle of three daies darkness which as they saie was then upon the Earth The Tradition seemeth to point us to that version of the Law performed before the times of Alexander the Great Clem Alex. 1. Strom. as Aristobulus testifieth in his first book to Ptolomie Philametor But the Tradition erroneously casteth it upon the daies of Ptolomie when not the Law onely but the Prophets also were translated and by the seventie Elders as before Those among the Jews who read the Law in this Translation were called Hellenists otherwise the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Korin lemephrah Such as read the Law backwards as the Talmud in Sota fol. 32.6 In the Jerusalem Talmud it is said that R. Levi coming to Caesarea and hearing them read the Shemang or Audi Israël a Section of the Law Deut. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hellenistin or in Greek would have hindred them which R. Jose perceiving angerly said Hee that cannot read it in Hebrew shall hee not read it at all Nay let him read it in anie tongue whatsoever that hee understandeth and hee hath don his dutie Sota c. 7. This preposterous waie of Reading as it was taken bred a diversitie of conversation and was the caus of manie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or murmurings betwixt the other Jews and Hellenists for so wee are to read not Grecians Act. 6.1 For the Translation I believ it to bee that which for the greatest part of the main bodie is yet exstant and that it was performed at such a Time and Place and possibly by such a Number of Elders for the Cels the Separation and miraculous concent of the Interpreters with other pompous circumstances remembred by Aristeas I assure my self they were all afterwards devised by the Hellenists to advance the reputation of their Scripture against that of the other murmuring Jews which derived down to the Fathers of the Church in such a disguis of Miracle and Antiquitie and which is more then that expresly quoted by the Evangelists and Apostles rather then the Original was easily received with that precipitation of Reverence as gave not time to consider what licentious
greater Now the Dead did burie the Dead This blood cried so loud that Rachel heard it in the Grave and rose to execute the Funerals Jer. 31.15 Mat. 2.18 In Rama was there a voice heard Lamentation and weeping and great mourning Rachel weeping for her children and would not bee comforted becaus they were not But why Rachel And why should this voice bee heard in Rama Note here the Situation of Rachel's Tomb out of the Arabick Nubian Geographer At verò Bethlehem Locus videlicet ille in quo natus est Christus Geograph Arab. Nubiens Clim 3. Part. 5. p. 115. distat ab Hierosolymis sex millibus passum è media via ista habetur Sepulcrum Rachel matris Joseph Benjamin filiorum Jacob Quibus salus Huic Sepulcro duodecim sunt Lapides impositi impendétque testudo lapidea concamerata c. So the Maronites in their Translation Bethlehem to wit the Place where Christ was born is distant from Jerusalem six miles and in the middle-waie there standeth the Sepulcre of Rachel the Mother of Joseph and Benjamin the sons of Jacob upon whom bee health The Sepulcre is erected of twelv stones and an Arch of Stone above c. So the Geographer This was in the Tribe of Juda but confining upon that of Benjamin where Rama was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rachel in the Oriental Languages signifieth a Sheep or Lamb And so an Innocent was verie fitly call'd up to mourn over these Infants who died in the Caus of the Lamb of God And the voice of this Lamentation was heard in Rama becaus Rama was in the Tribe of Benjamin Benjamin was that Son of whom Rachel died in child-bed and though his Father gave him this Name yet his Mother would have had him called Ben-oni or the Son of Sorrow The next is § That though otherwise there is a large Enditement of Inhumanities against this Tyrant yet his miserable and uncommon death is rather imputed to the shedding of this though much of the rest was his own Blood That this world and hee parted by an unusual cours of Mortalitie and by the judgment of God too at least in common reputation Josephus is clear Severe execution beeing don upon the two Sophisters and their Scholars for pulling down the Golden Eagle which to acknowledg the Romane Empire Herod had set up upon the greatest gate of the Temple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Henceforth hee was taken with a diseas which seising upon the whole state and habit of his bodie tormented him exceeding severally A Fever hee had but not of anie acute kinde an unsufferable Prurigo over all his bodie with continual tortures of the Colon. By the Tumors about his feet you would judg him to bee Hydropical To this a strange inflammation of the lower Bellie and such a putrefaction of the Genitals as bred Worms moreover then this a shortness and difficultie of Breathing with a Convulsion of all the Parts This moved those of that time who pretended to know the minde of God to give out that these diseases were inflicted upon Herod for his murther of the Sophisters c. Josephus hath a fuller Tradition of this Event C. 8. of the 17. Book of his Antiquities And if you consider the common Translations of both you will finde it fit that this other should bee set down here too The matter will not onely bee to turn the Greek but if it may bee to render it so that especially the words may signifie a distinct and Artificial description of Herod's diseas as Josephus mean't and indeed exprest it like himself I do not threaten here to do verie much neither This I am sure of The Translators understood the matter but meanly and yet one of them was a Physician too I will do what I can towards that I pretend to and leav what is like enough to bee wanting to those whom it may more properly concern Josephus his other words are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the diseas of Herod grew yet more bitterly violent God exacting this judgment of his enormities upon him Hee had a Gentle Fever that is not expressing it self so much to the outward touch and feeling as more grievously burning him within a strange appetite and desire still to take somthing in but nothing would staie with him An Vlcer of the Entrails with hard conflictations especially of the Cholick Gut A Phlegmatick Humor appeared about his feet and Shining too More then this the diseas had got about the lower Bellie and more then that there was a putrefaction of his Genitals and it bred worms An Orthopnoea or shortness of breath and that also verie unpleasant A troublesom flux of Rheum which caussed a perpetuall Asthma And the Patient not having strength to resist these things there followed a convulsion of all the parts It was said therefore by the Divines of that time and those which it then stood upon to give holie judgment of these things that the hand of God was upon the King to punish him for his so often repeted horrible offenses Here I must tell you though that I do not see anie such extraordinarie moment or manner of Fatalitie in this dissolution The diseas indeed was especially complicate of a dropsie and dysenterie The Orthopnoea Dyspnoea Spasmes c. nay and the Fever it self too for ought I know were but accidents of one or both Hippoc. de victûs ration Lib. 3. sect 4. The Dysenterie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was and the wors therefore especially in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Dropsie was of that kinde which from the fashion of the Inflammation is called Ascites 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth as Galen saith to Hippocrates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lower region of the Bellie comprehended between the Navel and the Genitals There the Inflammation was and it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Tradition saith Therefore the Dropsie was of that kinde which I said and of a malignant State There is nothing make's the matter look so like a Judgment as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But this Putrefaction of the Genitals might verie possibly bee an Accident of the Dropsie this kinde especially If it were not it might bee otherwise Natural enough and you may hear of it in Hippocrates and in the verie same words used by Josephus here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aphoris Lib. 3. § 7. Aph. 21. And yet you shall see how this Tradition hath improved it self under the Christian's hands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chronicon Alexand p. 488. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is And Herod beeing struck with a grievous dropsie the whole state of his Bodie corrupted and the Worms crawl'd out Thus hee departed this life receiving a just vengeance of that murther which hee committed upon the Children in Bethlehem for our Saviour's