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 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. I reinforce all that hath beene said with an ancient profession of the Easterne Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We pray say they towards the East for that our Lord Christ when he ascended into Heaven went up that way and there sitteth in the Heaven of Heavens above the East according to that of David the Prophet in his Psalter Praise the Lord which sitteth upon the Heaven of Heavens in the East And in very deed we make no doubt but that our Lord the Christ as respecting his humane nature hath his seate in the Easterne part of the Heaven of Heavens and sitteth with his face turned toward this world To pray therefore or worship towards the East is to pray and worship towards our Saviour And that all this is to be meant of the Aequinoctiall East 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 Linsey woolsy garments and the sowing of a field with mingled seed Levit. 19. 19. besides the present observation of the Iewes who have practised this sense of the Text immemorially for ought we yet know And this seemes to be a strong argument for this Reading to be right for it is not readily to be suspected but that the thing which is now and hath beene so long done by them must of necessity acknowledge it selfe upwards to some uncontroleable Tradition of theirs For it can hardly be thought that a whole profession of Worshippers should possesse themselves of such an opinion without a Generall and confest witnesse of their Ancients The Iewes Kitchin as if there were a sex in meates and dishes too is divided as their Synagogues where the Women pray by themselves in another Roome They are indeed of the Congregation but not of the Company And this should be so But to keepe the Milke pan from the company of Flesh pots To have one dish for Flesh and another for white 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 â—ffect by their Traditions Mat 7. 13. 'T is 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 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 is a cleare and granted case and will be plainer yet anon And how these men use to transgresse the Commandement of God by their Traditions is beleev'd enough I will here set downe but this instance Psalm 17. 14. We render it as we should Whose belly thou fillest with thy hidden things They read it and the North shall fill their bellies and misapply it to the matters of generation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 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
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 day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is And Noah was the first who made the 40 dayes Holy or instituted the Quadrage simall Fast in the Arke Caten Arabica Cap. 24. If it be as the Tradition pretendeth to The Institution of Lent is ancienter then we tooke it for CHAP. VII Caeci Claudi 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. 'T was a Rule the trembling Heathen went by to undertake nothing nothing anew especially inauspicatò without some ominous performance we may call it what we please but they did it upon grounds throughly concern'd in experience and effect still attaining their end by what darke and secret wayes of cooperation soever brought to passe as undiscovered to themselves as us To the matter in hand the first was the propitiation of the place by reconciling the Genius with a respective Sacrifice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. saith Hesychius Milesius concerning the foundation of Byzantium 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that a magnificent Temple should be erected to his name and his statue there set up that the foundation of the City should be laid under his Ascendent c. Also an Anniversary of three dayes festivall was instituted c. and the Author saith that these things continued 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 untill the Manifestation of Iesus the Son of Mary Peace and the Prayer of God be upon him This Tradition of the Arabian includes another manner of the Ancients laying the foundation of their Metropolitan Cities under a certaine Configuration of the Heavens the most propitious that could be erected for the time being So Muazzus the Toppe of the Fatimaan family caused the City of Gran Caïro to be set up under the same Ascendent of Almarick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that as Mars had a coercive power in the superiour world so the City might be Coactrix Orbis here below therefore the name of it was called Alchahira as the Note upon Elmacinus in the Tarich Mulsliminorum lib. 3. p. 227. 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 Moones place in the Zodiacque which they had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the laying of the foundation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but especially of the Ascendent as the most principall Angle According to these Rules Tarucius Firmicus cast the Nativity of Rome and Vectius Valens an Astrologer of Antioch that 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 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 City the Greekes and Arabians agree not nor the Arabians themselves For in the Tables of Alkas Constantinople is set under 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Libra in Isaac's Geography under 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Taurus and though the same place may have severall Horoscopes yet to so much variety it will be hard to reconcile the matter This Superstition hath beene as commonly and more lately practised in the West At the instauration of Rome by Paul the third Gauricus drew the Figure of the Heavens Vincentius Campanatius observed the time by his Astrolabe toward the instant whereof he cryed out with a loud voice Ecce adest hora praecisa deâ—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 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in the Genitures of men saith Ptolomy the Astrology is the same Therefore after consideration had of the life and being of the City from the Horoscope the next care taken was of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or part of Fortune the second Ascendent so called in the Figures of men or the Horoscopus Athlorum The Part of Fortune found out was mysteriously included in a Statue of Brasse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Telesmatically prepared The Rites were A pure Virgin was offered
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 in the Easterne part of Bethlem as the Venerable Bede out of Adamannus The Heavens also met the Earth at this time for the Autumnall intersection one of the Aequinoctiall Easts was the ascendent of his Nativity But of this there is more to come The Holy men of Hierusalem hold a Tradition generally received from their Ancients that he was buried also with his Face and Feete towards the East It is affirmed by the Geographers of the Holy Land But that hee ascended up into the Easterne part of Heaven it hath had the most ancient and full confent of the whole Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Damascene when he was received up into Heaven he was carried up Eastward It was the cause why they reade that place of the Psalmist Qui ascendit super Coelum Coeli ad Orientem utpote saith Origen a mortuis post passiouem resurgens in Coelum post resurrectionem ad Orientem ascendens Who rose from the dead after his passion and ascended up into Heaven towards the East after his Resurrection So the Aethiopicke who ascended up into the Heaven of Heavens in the East In like manner the Syriack and some Arabicke Translations But then the Greeke should have beene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in the 18 of that Psalme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ascendisti in Altum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not properly said but of him that ascendeth his Horse or his Asse upon which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is said to sit Say unto the daughter of Sion behold thy King cometh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sitting upon an Asse Mat 21. 5. It fully answereth to the Prophets Laroceu which the older Translation tendered very fitly as concerning the letter who rideth or sitteth upon the Heaven as it were upon a Horse v. 4. So the Oracle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. O thou that sittest or ridest upon the Heavens But the Prophet Esay is plaine for the Ascension as I finde him cited in the Cetab alborhan cap 4 ◠meeting James the Jew urgeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. as the Prophet Esay saith The Lord alone shall be exalted and lifted up above the East The strong Lord shall be exalted in Righteousnesse So he readeth the 16. v. of the 5. Chapter But the Originall as now received maketh no mention of the East or lifting up If then it had not a Jew must needes have knowne it and I see not with what face it could be urged in this Conference but I beginne to thinke what Iustin Martyr charged upon this people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. He makes it appeare to Tryphon that the Jewes had circumcised their Scripture too 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 thinke he he referreth himselfe to those words of our Saviour sicut exit fulgur c. Heare therefore what Saint Damascene delivereth as from the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And thus shall he come againe in like manner as he was seene to go up answerable to what He himself said For as the lightning cometh out of the East and shineth even unto the West so shall also the coming of the Sonne of Man be We worship him therefore towards the East as expecting him from thence And this saith he is by uwritten Tradition from the Apostles A Canon to this purpose I finde ascribed to their Name in the Arabicke Code 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
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 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. All this is intimated in the Name of Heaven Shammajim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Waters there as R. Jose in Chagiga fol. 12. a. If it sound ill that any corruptible Nature should be lodged above the Heavens it will be answered that the Heavens themselves are in no better condition whose Matter howsoever trusted by some ill husbands in Philosophy to an Inamissible Forme yet hath beene found subject to the like Passions with that here below as the well knowne Tycho hath demonstrated in the case of the New Starre To doubt the passage of the Blessed through this great Abysse is an effeminacy of Beleife for not to say that the Children of Israel passed through the Red Sea upon dry Land These waters are themselves to passe through that fire unto which the Heavens and the Earth which are now are reserved and kept in store 2 Pet. 3. 7. 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 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
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 saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. An excommunicate by Nidui may teach or be taught hire or be hired but the Muchram or excommunicate by Haerem may neither teach nor be taught neither hire nor be hired but he may study alone that he forget not his learning and he may make himselfe a little Cottage for his necessaries Maimon saith that he is not permitted to have any manner of conversation with any man onely he may buy himselfe victuals Madda c. 7. but no man might eate or drinke with him Shulcan Aruc in Jore dea Numb 334. § 5. From whence that of the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with such a one no not to eate 1 Cor. 5. 11. CHAP. XXXVI Act. 11. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Joannes Antiochenus can tell you who gave them that Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. At the beginning of the Reigne of the same Claudius Caesar ten yeares after Jesus Christ our Lord and God was ascended up into Heaven Evodus received the Episcopall Imposition of hands and was made Patriarch of Antioch the great in Syria immediately succeeding to Saint Peter the Apostle In whose time the Christians were first so called for this Bishop at a conference held with them named this name upon them whereas before that they were called Nazarites and Galilaeans But that which I have most an eie upon here is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were called Crhistians 'T is an expression below the moments and circumstance of the matter We doe not now name the least Child of the company so farre as we can stretch our Interest without a full appointment and congregation of witnesses and doe we thinke that they baptized the whole profession with so narrow a regard of Ceremony and Solemnity The word will approve it selfe otherwise to you then so And the meaning of this Ioannes Antiochenus can best of all tell you When the Provinces submitted themselves to the Imperiall Government the use was for the Emperour to cause a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or publique Edict to be drawne up and proclaimed openly upon the place The tenour whereof was first to entitle himselfe to all respects of dominion and supremacy over that people and then to abate from this by a popular insinuation of all possible sacrednesse and liberty of the Subject This latter indeed was ad faciendum c. but these men were as good as their words An instance of this manner of Nuncupation I know not what to call it else in English take here from the Author I promised you of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore saith the same Author Antioch the Great in honour of the Emperour fixed their Aera in Cajus Julius Caesar and made this yeare of Grace the first Therefore this Aera of theirs was peculiarly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because at the fixing of this the Emperour did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is publiquely name himselfe to all the Title of Dominion c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and publiquely entitle them to all the Priviledges Immunities c. From this Antiochian use of the word and in this very State sence the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Saint Luke was and is to be taken Saint Luke was a Physitian of Antioch One of our Greeke Catalogues makes mention of D. Luc◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a certaine Recipe of Saint Lukes but I have not seene it as yet But the matter is that He was of Antioch and having occasion to record unto Theophilus the first naming of the Disciples Christians and that this was done at Antioch made use of their owne word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which he would be understood that the Imposition of this new name was openly and circumstantially done and in as solemne and publique manner as it might Saint Paul maketh use of the same word in the same sence Rom. 7. 3. So then if while her Husband be living she be married to another man she shall be called the Greeke is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 she shall be notably called or notoriously knowne to be an adulteresse in common fame and voice Here indeed it is taken passively as no doubt it might but Saint Luke useth the word in the first most originall way of acception for thongh we translate it were called as some Arabicke and allmost all Translations doe yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is there to be understood And so it is And the Disciples first stiled themselves Christians c. You will perceive as much by this passage of Joannes Antiochenus concerning Augustus Caesar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. i. e. And the most Sacred Augustus then began to be the first and onely Monarch of the Empire and Prelate of the Holy Rites Sacrorum Antistes and he stiled himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus Caesar Octavian Trophaeall Augustus the Mighty Emperour And he reigned c. And by this Passage you may correct a pittifull one of the same pretence there be many more in that Booke that need as much in the Chronicon Alexandrinum There it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lego 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Editioner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rader the Editioner perceived what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was to be But for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is to be set downe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the other place is to be read not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which is the principall thing of note here as to the Active and first acception of the word Otherwise Rader is not so much to be found fault with for the Text as the Translation sometimes
against this Clause though very strong and preponderating I let alone The Greeke use of it is more against us then the Latine leaving of it out Their Services aequally subjoyne it to other Oraisons and to this As to the Prayer that beginneth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Eucholog fol. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 B. To the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Euchol fol in B. To the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Euch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A To the the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A prayer to be said over such aâ— had eaten of any uncleane thing to renew in them a capacity for the holy mysteries Euchol 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A. To the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A prayer which they said at the foundation of a house Euch. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A. They subjoyne it also to their Hymnes as to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Typic fol 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 B. Col 1. But it is yet more manifest for secondly we finde sometimes the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 B. Col 1. In the Eucholog fol 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 B where also the Rubricke writeth over it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as under 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c Eod A. giving us to understand that they have it in no other condition then of any other Loud Respond as by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I undertake them to meane Othertimes againe we finde the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in the Typic fol 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Col 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Col 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Col 1 2. Moreover also whensoever we finde them immediately we finde them still distinctly rehearsed and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is alwaies the peoples the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alwaies the Preists Repetitition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Eucholog fol. 1. B. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 B. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A B. Typiâ— fol. ◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A. Col. 2. B. Col. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A. B. Col. 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A. B. Col. 1. 2. and infinitely elsewhere And yet for all this and more then this too if I had a mind to put it downe here I will not say as Erasmus did magis taxanda fueraâ— illorum temâ—ritas qui non veriti sunt tam divinâ— precationi suas nugâ—â— assuere He doubts not to call it but a Trifling patch tacked to this Holy forme by some rash and unadvised hand Nay I will not say so much though that be much lesse as Kirstenius did quae certe a pio quodam fidei imbecillis tanquam nova precatio addita fuit that it was added anew by some good meaning man but not very well knowing what he did I would not be moderate against the Scripture where I can possibly avoide it Therefore I note here two things which doe principally prevaile with me for the Antiquity and Authority of the Clause In Lucian's Philopatris 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let those alone saith Triephon to Critias 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And say that prayer which beginneth from the Father and let the glorious Hymne conclude it Rigaltius noteth upon Tertullian that by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Pagan meant the Lords Prayer if he did then it may very well be thought that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to goe for this Doxology And if that be so the Testimony is beyond all exception for then the Clause was of the Prayer in Trojans time or which was not much under it the time of Marcus Antoninus Philosophus and that was lesse then two hundred yeares after the Prayer was made 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 which how well soever it soundeth is but a Jeere there And of Saint Paul they say what thinke ye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The balâ—-ill-nos'd Galilaean that was carried up through the Aire into the third Heaven and taught there very mervailous matters c. Then having spoken their pleasure of the Lords Prayer too and sufficiently despised our wayes they lastly addresse themselves as such fellowes should doe to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or unknowne God at Athens See the end of the Dialogue But I promised you another Reason you shall have it Note that our Lord gathered up his Forme of Prayer out of the Traditions of the Elders It must not seeme strange to you If you know how to consider of it you will perceive that nothing could be more purposely done That it was so will be easily evident from this Recollection out of their owne Euchologues Pater noster qui es in Coelis fac nobis gratiam Nomen tuum Domine Deus noster sanctificetur memoria tua glorificetur in Coelo desuper super terram infernè Seder Tephill Lusitan p. 115. Regnum tuum regnet super nos in seculum in aternum Sepher Hammussar 49. 1. Pij priores diâ—ebant remitte condona omnibus ijs qui vexant me Com. in Pirk. Avoth fol. 24. Ne inducas â—os in mâ—nus tentationiâ— sed libera nos ab occursu malo Seph Hammussar 9. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
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 But more expresly and excellently the Philosopher himselfe The First Mover saith he meaning God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. must of necessity be present either to the Center or Circumference of his Orbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but motions are most rapid in the nearest distance to the Impression Therefore the Mover ought there to be But that part of the Spheare is most rapâ—ly moved which is most remote from the Poles therefore the Movers place is about the middle line It is the reason as I thinke why the Aequinoxes are beleived to have so sacred an import and signification in Astrology for by them it is judged saith Ptolomy as concerning things divine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. and the service belonging to the House of God But the Philosopher's meaning is not as if the Mover presented himselfe alike unto the whole Circumference but assisting especially to that part 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence the motion doth begin that is Orienti to the East as Aben Rois rightly Vnde 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 't is 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 Vltra Exuperato tamen Amne arisque 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 usque quo Alexander that here the Oracle should say Alexander no further Tabul Peutingerian 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 that is 60 from the Arabian the Holy City was as it was anciently termed Vmbilicus 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 'T was the Reverend Say of Zoroaster the Magician in the Chaldaean Oracles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seeke Paradise that is as the Scholiast Pletho 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The all enlightened Recesse of Soules The Scholiast Psellus yet more sagely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Chaldaean Paradise saith he is a Quire of divine powers incircling the Father This grave saying of Zoroaster holdeth very well with Irenaeus his Tradition 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 Dâ— 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 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
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 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 this greatest Course of the Mysterie he placed himselfe on the wrong side of the Arke and turning his backe to the beggerly Ruâ—â—â—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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—aith Baruch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Looke about thee O Hierusalem towards the East and behold the Joy that commeth unto thee from God Baruch 4. 36. I know there be that loose this prophesie upon the captivity I am not certaine but that Cyrus may be pretended by the Letter but I assure my selfe that our Saviour lyeth hid in the Mystery Olympiodorus perceived this Looke about thee O Hierusalem towards the East c. that is saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Towards Jesus Christ our Lord the Sonne of Righteousnes c That the Messias is aim'd at will be certaine to any one that will but consider the prophesie for none else could be called the Everlasting Saviour verse 22. But â—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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esayâ—1 â—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 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 't is 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
good and sober note in his acknowledgement Il me disoit d'avantage avoir comme aussi firent les autres touché divers membres de â—esâ—râ—suscitans Et comme il vouloit se sâ—isir d' une teste chevelue d'â—nfant un homme du Caire â—'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 't is easier to beleive this then that The Arabicke Nubian Geographer telleth of a place in Aegypt called Ramal Altsinem or the Sands of Tsinem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Where there is a great miracle of the most Glorious God And it is that if you take a bone and bury it in these 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 Vtopian 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 Chaâ—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 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 Câ—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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 law of Moses Lev. 11. 22. And Mathiolus upon Dioscorides saith that this was the reason why John Baptist made use of them as a strict observer of the Law But that they are eaten in the East and elsewhere you may see Kerstenius his Note upon an Arabicke Translation of Saint Mathew's Gospell And Iohn Leo in his Description of Africa But that which is here to the purpose is the note of Agatharchides in his Tract upon the Red Sea where he speakes of the Acridophagi or eaters of Locusts He saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That their habit of body is thinne and meaguer c. So Cleonards Note of the Country people of Fez in Affrica will be fit to the matter It is in his last Epistle to his Tutour Latomus towards the latter end Nova de Bellis nihil ad Brabantinos neque enim stropitum armorum audietis alius est Exercitus quem Deus his regionibus immisit paucis ante diebus Fesae vidisses Coelum obductum locustarum agminibus quae hîc non solùm saltant sed avium ritu volitant Jam corà m 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 quà m locustas viginti quòd totam hanc regionem gens locustica devoraâ—â—â— i. e. I can tell you newes of warres but not like yours in Brabant No noise of weapons here 't is 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 Caâ—t loades to Fesse and then â—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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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. 'T Was spoken of Babylon and the Prophecy is fulfilled A Dayes journey from hence saith Benjamin Bar Jona in his Itinerary is Babel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. This is that Babel which was of old a City of thirty miles in breadth 'T is 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 'T is a Tradition firmely received by the Jewes and from them derived to the Mahumetans In an Arabicke Manuscript of theirs this answer of God to Moses is found 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O Moses c. Even about this Throne of mine there stand those and they are many too 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that shed teares for the Sinnes of Men. If there be teares and sorrow in Heaven for one that is gone astray how much more ought there to be Joy over a sinner that Repenteth And our Saviour was not the first that said it The words have a reflexe upon that old position in the Hebrew Divinity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. That a Repenting man is of greater esteeme in the sight of God then one that never sell away This is the meaning of that expression more then ninety and nine just persons that need no repentance Their Elders talke higher yet of this excellent virtue The Man in Saint Austin might have return'd another answer to 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 to the Man he is so mindfull of and to the sâ—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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 iâ— not But then are we to thinke that we men have his Company but as the Devils have to trâ—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 Pâ— 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 aâ— 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 Vnion 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 Câ—nciliis summâ—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