NOTES AND OBSERVATIONS UPON SOME PASSAGES OF SCRIPTURE.  
By I. G. Master of Arts of Christ-Church OXON.  R. Hillel said, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Si non ego mihi, quis mihi? Et cum ego mihimet ipsi, quid ego? & si non modo, quando?  
OXFORD, Printed by H. Hall Printer to the University, for Ed. Forrest junior. 1646.   

TO THE RIGHT REVEREND FATHER IN GOD BRIAN, Lord Bishop of Sarum, and Tutor to both their Highnesses, The most Illustrious CHARLES the Prince of Wales, and the most noble JAMES the Duke of York, my most Honoured Lord and Patron.  
Right Reverend Father in God,  
YOUR Lordship hath often times called upon me to go out and show the people their Transgressions, and the House of jacob their sins.  
Next to my own conscience I confess myself bound to give your Lordship satisfaction.  
To fall foul upon the degenerous and intractable nature of this people cannot answer you, for it doth not me.  
I do not say I am not eloquent, and therefore that you would send by the hand of Him whom you should send. When I am indeed able for these things, I doubt not to have Him with my mouth, because I mean to leave all myself out. There was never more provocations for all men to speak then now, when all the mischief that other ages did but imagine are practised by a Law, and in the mean time the dumb Asses are taught to forbid the madness of the Prophets.  
The Harvest is confessedly Great, but then the Labourers are not few. And if while so many are thus excellently employed about the rest of the Building, some one or other do as well as he can towards the making good of the Ground work, I think he may be let alone at least. The hopes of the Superstructionly from the assurance of the Foundation I shall give them leave to be Pillars: This I am sure is the Cornerstone, and I need not tell you how rejected, I mean it not of all, but of the Common Builders.  
If the Church be an Ark he that hath never so little to do with the Compass, though he sit still in his place, yet does as much or more than all the other necessary Noise in the Ship The Comparison is quit of arrogance, for it holdeth in the design, it is not meant of the performance.  
The course I have run here is Labour too, and in the same Vineyard. And I trust myself for this, that my accounts will be as well passed above, if I reckon upon these pains, the pretence whereof though not so popular, yet is as substantially proficient towards the main Aedification.  
I have principally endeavoured to redeem my Reader from that slavery, by which I have so long sat down myself, in not printing (so near as I could I have not) the same things over again.  
I am sure I have set down nothing but what I believe, if more sometimes than I well understood, I have company enough, and the acknowledgement of an error is more ease to me, than the committing of it was.  
Why I should make these Addresses to your Lordship there is all the reason in the world; what have I but what I have received from you? and that which is, would be Nothing of itself. Rays of incidency contract no warmth upon the Earth, unless reflected back upon their original Sun.  
My Lord, As once the Sons of the Prophets said unto the Man of God, Behold now the place where we dwell is too straight for us. We are humbly expecting the last course of that judgement which began at the House of God. What shall be done to the dry Tree, or where the sinner will appear, is to be left to him to whom vengeance belongeth.  
The Great Genius of this Place must now burn a while like those Subterraneous Olibian Lamps under the Earth. We shall see it but 
Bernardin. Scarde●nius de Priscis civibus Patavin. Lib. 1.  not now, we shall behold it but not nigh.  
Have, salve, sit tibi terra Levis.  
Abite hinc pessimi fures, Quid vostris vultis cum oculis Emissitiis.  
Your Lordship's most faithful Servant and Chaplain. JOHN GREGORY.   

To the READER.  


Chronicon. de vitis Mahumet. & Successor.  
Ben Sidi Aali de Dogu●at. Mus●e manor. & vid. Maronit. De Morib. Oriental. C. 14.   THE mahometans say, that the first thing that God created was a Pen: Indeed the whole Creation is but a Transcript. And God when he made the world did but write it out of that Copy which he had of it in his divine understanding from all Eternity. The Lesser worlds or men are but the Transcripts of the Greater, as Children and Books the Copies of themselves.  
But of other Books the Wise man hath pronounced upon them their doom already, that in making them there is no end, and that the reading of them (especially many of them) is a weariness unto the flesh.  
But if you will hear the end of all, there is one Book more besides the great Volume of the World, written out of God himself, such a one as may indefatigably be meditated in day and night. This indeed is the only Text we have, all other Books, and arts, and men, and the world itself are but Notes upon this.  
So unworthy are they to unloose the Seals of this Book, or to look thereon who recessefully and impertinently pretend to a Spirit of Interpretation. Ephraim's that feed upon the wind●.  
This is indeed a Spirit that bloweth where it listeth, and no man can tell whence it cometh, nor whither it will go. I would have you tell me by this spirit of what kind the Dial of Ahas was, or how the Sun could go ●on degr●●● backward▪ For the kind I'm sure 'twas like none of ours now in use, and if the Retrocession could be meant of the shadow (and some men look no farther) the same thing may be made to fall out every day upon an ordinary Dial, and (notwithstanding 
Pet. N●niu●.  what a good Mathematician hath said to the contrary) in a Site and Position of Sphere without the Tropic.  
Therefore the going back is to be meant of the Sun itself.  
Tell me by the same Spirit how darkness could be upon the Face of the whole Earth at the Passion of our Saviour, and no Astronomer of the East, nor any man of all that Hemisphere (excepting those of Jerusalem) perceive it?  
Make it good if you can out of the mouth but of two witnesses (what's Phlegon and Apollophanes?) or if the first be one, the Notice is so single, that it will not serve to celebrate, but bring the Wonder into doubt. The Sun was not totally Eclipsed as to all the World. One Hemisphere of his body shined still. And the Face of the whole Earth is to be meant of the Land of Judaea, as 'tis elsewhere.  
By the same Spirit I would know why the Greek and Hebrew Scripture should differ so vastly in Account, and how the Cainan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 got into Saint Luke's Gospel intolerably (Jo: Scaliger hath said more) against all original trust.  
But I may possibly tell you the manner of that hereafter, and that the Jews did not cut off (as the Arabic Catena would have it) but the Hellenists or Graecists (so it ought to be read, not Grecians, Act. 6. 1.) added what is supernumerary to these Epilogismes. And Cainan came in too, at this back door, as I think I shall be able to show you at some other time, and from an inconsiderable ground (but for this it were so) of the Hellenisticall Chiliasts.  
But if by this or any other Spirit whatsoever (that of God only excepted) you can declare what was Melchizedeck's Generation, I shall think you tried here too much.  
To say he was Se● the Great, as 
* Hugh Broughton.  one especially, in a bundle of business hath taken so much pains to do, is not little enough to despise, and too much to answer too. I reckon it at the same rate as I do their opinion who accounted him for the Holy Ghost, which I had not mentioned but to take myself the easilier off from that wonder which is justly to be conceived upon that grave and late learned Man, who could 
Cun●u● de 〈◊〉 pub. Heb.  not be content with any other recourse of this Heresy, but to mistake him (and with a great deal of Judgement too) for Christ himself.  
I cannot promise you 'tis all truth, but I can tell you some news as concerning this Great Man. In the Arabic Catena to these words of the Text, Gen. 10. 25. The name of one was Phaleg. This Note is set in the Margin. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. And this (that is, Phaleg) 
See Epiph●●iu●.  was the Father of Heraclim, the Father of Melchizedek, Cat. Arab. Cap. 31. fol. 67. a.  
But in the Chapter going before his Generation is declared in a set and solemn Pedigree. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is, Melchizedek was the Son of Heraclim, the Son of Phaleg, the Son of Eber And his Mother's name was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Salathiel the Daughter of Gomer, the Son of Japhet, the Son of Noah. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ And Heraclim the Son of Eber married his wife Salathiel, and she was with Child, and brought forth a Son, and called his name Melchizedek, that is, the King of Righteousness, called also the King of Peace. Then after this, the Genealogy is set down at length. Melchisedeck son of Heraclim, which was the son of Phaleg, which was the son of Eber, which was the son of Arphaxat etc. till you come to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was the son of Adam, Peace be upon him. Caten: Arab: c: 30. sol: 66. a▪  
Sahid Aben Batricke directly saith that Melchisedecke was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the son of Phaleg. And so he interpreteth (and does it well too) the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Saint Paul, Heb: 7. 3. not without Descent or Pedigree, as we. He is not therefore said (saith he) to be without Father or Mother, as if he had none, or no known ones, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because he hath no Father or Mother put down among the rest of the Genealogies. And so the printed Arabic translateth the place, as the Syriac also, etc.  
Do you know now of what spirit you are?  

Alcoran. Arab. Ms. in Arch. Rod.  The Turk writes upon the outside of his Alcoran 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let no man touch this book but he that is pure. I would no man would meddle with ours (Alcoran signifieth but the Scripture, you need not be afraid of the word) but such as indeed are what other men do but think 
If I have not an opportunity to tell you henceforth what the meaning of this Chor●sie● Bishop was you may see (if you have a mind to it) The Processionall of Sarum upon Saint Innocents' day, and Molanus de Canoni●i● Lib: 2. ●. 43. which is De Episc●p. (puerorum) iu ●ie Innn●entium 〈◊〉.  themselves.  
If I should meet a Prophet or the son of a Prophet with any pretence to this spirit about him, ●e would look to me like the little Child in Salisbury Church that lies buried in a Bishop's Robes. Indeed I believe God ordained more strength out of the mouth of these Episcopal Babes▪ and because of his Enemies too. Psal: 8. 2. then from these other Infants of days and Children of a 100 years old. Esay 65. 20.  
I was asked once by an able and understanding man whether the Alcoran as it is of itself, had so much in it as to work any thing upon a Rational Belief. I said yes. Thus much only I required that the believer should be brought up first under the engagement of that book, That which is every where called Religion hath more of Interest and the strong Impressions of Education, than perhaps we consider of. Otherwise for the Book itself it is taken for the greater part out of our Scripture, and would not hear altogether so ill, if it were looked upon in its own Text, or through a good Translation.  
But (not as to gain any thing by this) the Alcoran is scarcely Translated yet. The best disguise of if is, That in Arragonois by Joannes Andrea's the Moor, but the Entire Copy of it is not easily met with.  
Our Scripture to the eternal glory of it, is rendered almost into the Whole Confusion. Strangers at Rome, Parthians, Medes and Elamites, Cretes and Arabians, may all read the Wonderful Works of God in their own tongue in which they were borne.  
This Book of ours (or a good part of it) may be read in Samaritan, Greek, (and the vulgar Greek 100L.) ●n Chaldee, Syriac, Arabic. The Jerusalem Tongue, In the Persian, Armenian, Aethiopian, Copticke or Egyptian, Gothicke, Russian, Saxon, etc. to say nothing of the more commonly known, Italian, Spanish, French, Dutch, etc.  
And though we meet not yet with any piece of Scripture translated into the China tongue, yet there is extant even in that a very full Tradition of our Gospel, as it was found written upon a Stone, wrought in the form of a long square, and dug out of the ground at the building of a wall▪ in Sanxuen, in the year 1625.  

Pr●dro●. copt.  The Title of the Stone is written upon with 9 Characters in the Chinois, expressing as followeth. Lapis in laudem & memoriam aeternam Legis Lucis & veritatis portatae de Judaea, & in China promulgatae, erectus.  
The Stone saith, that our Saviour ascended up into Heaven about Noon, & relinquens septem viginti tom●s doctrinae ad portam magn●, conversionis mundi aperiendum.  
And left behind him 27 Books of Doctrine (so many there are in the New Testament) to set open a Gate for the great Conversion of the world.  
Baptismum instituit ex aqua & spirit● ad abluenda peccata, etc. Excitat omnes voce Charitatis reverentiam exhibere jubens versus Orientem, ut pergant in via vitae gloriosa. He instituted Baptism by water and the spirit to wash away sins, He stirred all men up in the voice of Charity, and gave command that they should worship towards the East, that they might go forward in the way of a glorious life.  
If the Stone say true you have reason to take it so much the better, which you will find hereafter said of this Leading Ceremony.  
But whether you do or do not, I shall make bold to tell you here that this was the reason why our Saviour so often made use of the Mount Olivet (which was upon the East side of Jerusalem) for his Private Devotions.  
And because I am fall'n upon this, I will here satisfy something which hath been objected unto me as concerning this Adoration towards the East, how it can be made good upon all positions of the Sphere. Suppose Jerusalem to be the Centre, and the Equinoctial East of that to be the East of the whole world, because it answers to the Place of our Saviour's especial presence in the Heaven of Heavens.  
It is required that I tell which way they shall worship who live a quadrant of the Equator or more East from the Horizon of the Holy City. The answer is ready.  
They are to worship towards the West, in respect of the rising of the Sun, which is not the thing regarded in this matter, for I am not engaged to account for the word but as to this Northern Hemisphere, the Centre whereof Jerusalem is to be and the Equinoctial East of that the Centre of all Adoration and devotion from all degrees of the whole Circle, be it where it will.  
For the Stone I mentioned the Original could not so well be brought off from the Place. But Alike to that they can show you still at Rome, in Bibliotheca Domus professae.  
There is a short and admirable Tradition of the whole Creation in hieroglyphical Scripture, where you may see the great world written all out into a lesser print than that of a Man. In the lower Limb and second Scheme of the Tabula 
† An hieroglyphical Table given to the Public Library with an Arabic Map, and many other Monuments of Ancient and unusual Learning, by that great example of excellency and Fatality, the Most Reverend Father with God, William Laud Archbishop of Canterbury, and the ever to be honoured and remembered Chancellor of this University.  Laudina Hieroglyphica (it is the same with that which the Cardinal Bembus had) there is set down the Figure of the Searabaeus or Beetle for the Trunk, but with the Head and Face of a Man, and holding a little Table with this Copticke Inscription, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 About the Neck a Number of Concentricke Circles to express the Orbs and motion of the Heavens, upon the top of the Head a Face of the increasing Moon to show her Monthly Revolution; within that a Cross mark for the 
Vid. Athanas. Kirch. reconditissimae eruditionis virum in Prod. Copt. Cap. ult.  four Elements, near to all this above a winged Globe, and wreathed about with two Serpents.  
The meaning of this last is told you by Barachias Alben●phi in his Book of the Ancient Egyptian learning, and in that part thereof, where he discourseth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Pharoahs' Obelisques. He saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. The winged Sphere wreathed about with Serpents is the Hieroglyphic of the soul and spirit of the world. The Humane face is meant of the Sun and his courses.  
For the Holy Beetle (which an old Egyptian durst not tread upon) Horus Apollo saith it signifieth for the Figure of the world▪ and he giveth this reason and secret for it.  
The Beetle, saith he, when it hath a mind to bring forth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Taketh the Excrement of an Ox, which having wrought into small pellets round as the world, it turneth them about from East to West, itself in the mean time (as to call up Great Nature to these Travails) turning towards the East.  
The Egyptian word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 held out in the Table is the same with the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to show that the whole frame hangs together by a true magnetic Love, that invisible harmony and binded discord of the Parts.  
¶ I cannot think that time sufficiently well employed which hath been spent upon the Integrity and distinction of Scripture into Canonical and Apocryphal.  
There's no Apochryphas in the Alcoran. It is told you in the Synodicum set forth by Pappus, that the Council of Nice made a miraculous Mound betwixt those two. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. They set all the Books in a Church ● little below the Holy Table, and prayed God that those of the company 
Pappi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Syno. 34.  which were done by his inspiration might be found above, but the spurious part underneath; and God did so. Do you believe this?  
The Canon of Scripture subjoined to the Council of Laodicea is much depended upon for this matter of distinction.  
And yet this very Canon itself is not extant in so me very ancient Manuscripts. It is wanting in one Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ gr. Ms. in Arch. Baroc. cod. council. Arab. Ms. ●n Arch. Re●n. Bibl. Bod.  here, and moreover then so it is not to be found in Joseph the Aegyptian's Arabic Code▪  
And there is no man of sense but must think, that this was a thing more likely to be put in into some Copies, than left out of any.  
The Hebrew Canon indeed is a good sure ground. And yet you must not think that all, ●o nor any of the Apocthyphall Books, were first written in the Greek.  
The Hebrew Edition by the Jews at Constantinople is the undoubted Text of Tobit (Saint Hierome saith as much for judeth) Libellus vere aureus, as Munster said truly of it.  
For that of the Son of Syrach it is confessed in the Preface, where I must tell you by the way that this Book of Syracides was heretofore accounted among the Hagiographa.  

Talmud in Baba Kama. Cap. 8. fol. 92. b.  I know not what else to make of that in Baba Kama, where the Talmudists quote this Proverb out of the Cetubim (which is the same with Hagiographa) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Every Bird sorteth itself with one of the same kind, (Birds of a Feather, etc.) and so every man to his like.  
The Tosephoth say to this that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. perhaps it is in the Book of Ben Syra (was Ben Syra reckoned for Canonical too?) but sure enough there's no such saying in that Book. In the Book of Syracides you meet indeed with it, C. 13. v. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
For the Wisdom of Solomon, a Book worthy enough of that name, and comparing with any that was ever writ by the hand of Man. That this Book was written in Chaldee is certain, for R. Moses Ben Nachman quoteth it so out of Chap. 7. v. 5. etc. & v. 17. etc. in the Preface to his Comment upon the Pentateuch.  
One of the Books of the Macchabees are known to be in Hebrew, and the worst of all the company (and excepted against by Bellarmine himself) though appointed to be read in our Churches) that is the fourth of Esdras will be clearly of another credit and Reputation to you, if you read it in the 
Ms. Arab. in Arch. Bibl. Bod.  Arabic.  
The story of the Woman taken in Adultery hath met with very much adversity. Saint Hierome noteth it wanting in several Copies of his time. The Paraphrast Nonnus had nothing to say to it. Not is it noted upon by Theophylact, etc. The Armenian Church (as one of their Priests informed me) allow it not a place in the Body of the Gospel, but reject it to the latter end as a suspected piece. The Syriac Paraphrast leaveth it out (that is, the Printed Paraphrast) But in some of the Manuscripts it is found to be, though not received as the rest of Scripture, but written upon with this Asterisme. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That it is not of the Text.  
But the Arabic hath it, and in the Greek Manuscripts it wanteth but in one of seventeen, sed ita (saith Beza) ut mira sit sectionis varietas, enough to make me (he saith so too) ut de totius istius narrationis fide dubitem.  

E●cles. hist. lib. 3. fol. 32. b.  But Eusebius noted long ago, that the setter forth of this History was the ancient Papias. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And that it was to be had in the Gospel, Secundum Hebraeos.  
Et suspicari meritò quis possit (saith Drusius) ex Evangelio illo ad nostra exemplaria dimanasse, though I shall conclude from hence (but as he doth) with a Nihil affirm.  
To say nothing here of Salomon's Psalter lately put forth by de la Cerda, our account of David's Psalms is 150. but the Arabic and some other Translations set down one more. Josephus Hypomnesticus saith that David made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
joseph. Christian▪ graec. Ms.  an infinite number of Psalms.  

Athanas. in Synop.  Athanasius saith he made 3000. and reckoneth this to be one, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  
In the Greek Psalters it is no rare thing to meet with it in the Manuscripts▪ 'Tis extant in more than one or three in our public Library.  
One hath it in Magdalen College, another in Trinity College, and a third in Corpus Christi College, given them by Claimund their first Precedent.  
In the late printed Copies you are not to look for it, but in the older ones you will find it, in that of Aldus especially. And Justine Decaduns who wrote the Epistle to the Reader tells you, that having gotten so excellent an Assistant (as Aldus indeed was) they were resolved to begin to the world (printing was not very ancient then) with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Book of Psalms inspired by God. And yet they reckon this supernumerary for one of the company.  
You may take it perhaps as forbidden by the Laodicaean Canon among the Idioticall Psalms. But the Arabic Scholi● to that Canon will mind you of another matter. 
joseph. Egypt. Cod. Concil. Arab. Ms. in Arch. Rouen. Bibl. Bod.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
i. e. No man shall read in the Church any other Psalms than those of David, for it had been related to the Holy Synod that certain men among the Heretics had made to themselves other Psalms over and above those which were made by the Prophet David, & that they read them in the Church, saying for themselves boastingly that they were good and honest men as well as David the Prophet, and that they were able to prophesy as well as Herald And they alleged for themselves out of the Book of the Acts that of the Propbet Joel. Your Sons and your Daughters shall prophesy, and your old men shall see Visions, etc. And there were that received these new made Psalms, but the Council here forbids them.  
But I can tell you something which will not make very much towards the Repute of this Psalm.  
In the Maronites Edition you find the Number in the head of it, and which is worse than that, it is there said that David felled the Giant with three Stones which he flung out in the strength of the Lord.  
You will not easily meet with either of these things in the Manuscripts: Here are several to be seen, and one I have of my own, but all without mentioning the Number, or this Particular.  
The Revelation of Saint john, you know what Erasmus himself hath said of, and how little Beza hath said to that.  
What if it be wanting in some of the Syriac Copies? 'tis extant in others. 'Tis wanting in a Manuscript Arabic Translation in Que●nes College. The Printed Arabic hath it, so the Copticke, Armenian, etc.  
What if the Loadi●●●● Canon acknowledge it not? It is more to be mervailed at that it should be found in the Apostolical. In the Greek I do not say, but in the Arabic Translation it is thus mentioned. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The six th' is the Revelation of Saint John, called apocalypsis.  

Bodin. method. Histor. c. 7. sub initium. cap.  Judicious Calvin being once asked his opinion concerning the Apocalypse made answer, See penitu● ignorare quid velit ta● obscurus scriptor; qui qualisque fuerit nondum constat inter eru▪ ditos. That for his part he was altogether ignorant what that obscure Author would have, and that no body yet knew who or what he was.  
For the first part of the Answer it will pass well enough, Cajetan said right, Exponat qui potest.  
The later words (if they were his) do not become the Writer of the Revelation, or the man that spoke them.  
Kirstenius in his Notes upon the Lives of the four Evangelists written in Arabic, letteth fall this Observation.  
Observandum qu●que est hunc Authorem ●e verbo quidem un● mentionem facere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 D. joannis, quam quidam hunc Evangelistam in Path●● scripsisse ●sserunt, qua authoritate ipsi videant, atque id●● semper i●●e liber●nter Apochrypha reputatus est. You are to note here too (saith he) that this Author maketh not any mention at all of Saint john's Apocalypse, no not in one word, and therefore they would do well to consider what they do, who affirm that this Evangelist wrote that Book in Patmos. Indeed the Book was ever yet reckoned among the Apochryphas.  
And yet his great reason is, because this Arabic Author maketh no mention of the Book. But you will find the Learned man (it might easily be) very much mistaken.  
His order is not to make a full and answering translation of the Arabic, but to turn the principal and best understood sense of it (as to him) and so to set down the Text.  
He takes the same course in this matter. jamitaque verba Arabica ad locos hos tres pertinentia adscribere tempestivum est. Quorum periodum ultimam doctioribus hujus linguae relinquimus. I shall lay no claim to the Doctioribus, but I doubt not to read the words right, and then the place will easily be understood.  
The Period which he will not undertake upon, is this. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abogalmasis indeed signifieth nothing, it should be read, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abogalubsis (there's but one letter mistaken) and then the English of it will be, And it is said that John delivered the Apocalypse to Pheugir.  
This Pheugir was a Disciple of his, as the same Arabic Author saith before.  
The leaving of this Book out of some Copies is just nothing against it; you may say as much (and as justly too) of the Canonical Epistles, and there is the same reason for all.  
These were more lately written and therefore not so soon received into the Canon as the rest.  
I think every man ought to have a very reverend and singular opinion of that Epistle of Clemens Romanus to the Corinthians, and yet I do not think that either this or the rest of that Book was of Tecl●'s own hand-writing no more than I believe that john Fox translated the Saxon Gospels into English. I have seen the third Epistle of Saint Paul to the Corinthians in the Armecian Tongue, beginning Paul a Servant of jesus Christ, etc. And an Epistle of the Corinthians to 
Lib. Ms. Armeni●e cum ●e●si●ne Ital. apud ingeniosiss●mum virum Gil●ertum North.  Saint Paul in the same Tongue, beginning, Steven, etc. to our Brother Paul, greeting. Kinstenius saith that there be many Epistles of Saint Paul in Arabic, which we know not of yet.  
The Armenian Priest I mentioned before told me they had more Books of Moses than we.  
But now to discharge myself of all this that hath been said, and to give up a sincere and sober account of the thing.  
An indifferent man of any Nation under heaven could not deny but that this Book throughout, discovereth an incomprehensible secret power and excellency; enabled to make any man whatsoever, Wise to Salvation. And that Canon of it which is undoubtedly received on all hands, is sufficiently entire.  
And for detracting any the least jot or Title from this, unless it be notoriously made known to be heterogeneous and abhorrent (and he that beleiveth this too must not make haste) God shall take away his part out of the Book of Life. But for him that shall add any thing thereto, though it were a new Epistle of Saint Paul (as to Seneca or the Laodicaeans (and as good as any of these we have) God shall add unto him the Plagues that are written in this Book.  
You must not reckon of the Scripture by the Bulk. It were the biggest Book in the world if it were less than it is, and it was purposely fitted to that proportion it hath, that it might compare and comply with our Size and Magnitude.  
If you would have all written that Solomon disputed from the Cedar in Lebanus to the Hyssop that grows upon the wall; or all that which was done and said by One that was Greater than he, and spoke as never man did, The world itself would not be able to contline the Books that should be written. Amen. that is, The Lord let it be so as it is.  
¶ It will not be so successful an argument for this Book to urge the miraculous conservation and Incorruption of the Text. The Alcoran itself hath had much better luck.  
That of the Old Testament how tenable soever it hath been made by their encompassing and inaccessible Masora. I do not find it so altogether (though wonderfully enough) entire.  
But for the New, there's no profane Author whatsoever (●aeteris paribus) that hath suffered so much at the hand of time. And what of all this! Certainly the providence was showed to be greater in these miscarriages (as we take them) than it could have been in the absolute preservation. God suffered Tares to be sowed in the Genealogies (while men slept) or in some Elemental parts, that we might not insist upon those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (See Ben. Bar. Jonah's Itinerary) Extracta quaestionum as these things are called and kept by the Jews themselves. I● is an invincible reason for the Scriptures part that other escapes should be so purposely and infinitely let pass, and yet no saving or substantial part at all scarce moved out of its place. To say the truth, These varieties of Readins in a few by-places do the same office to the main Scripture, as the variations of the Compass to the whole Magnet of the Earth. The Mariner knows so much the better for these how to steer his Course.  
¶ For the stile of this Scripture it is unspeakably good, but not admirable in their sense who reckon the height of it from the unusualnesse of the phrase. The Majesty of that Book fits upon another Throne. He that was among the Herdsmen of Tekoah, did not write like him that was among the Priests at Anathoth. Read Ben Syra and the Arabic Centuries of Proverbs. Read the Alcoran itself. Though the saying of our Saviour, It is easier, etc. was originally, It is easier for an Elephant, etc. Yet Mahomet expresseth as our Saviour did, They 
〈◊〉 in Sirrat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 〈◊〉 17.  shall not (saith he) enter into Paradise, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 till a Camel go through a Needle's eye. You will get more by that Book to this purpose, if you make no worse use of it than you should.  
Yet you must have a care too, for the Authors of that good confused heap have elsewhere expressed loosely enough. They say in another Surat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That the Angels and God himself too say prayers for his Prophet, that is, that God prays for Mahomet. An odd saying you may think, and yet how much different can you make it to be from that of ours, where it is said, that the Spirit maketh Intercession for us, etc. but do you make this use of it. It is from hence that the mahometans express the memory of the Dead in God, (especially of the Prophet himself) by those strange words, Peace and the Prayer of God be upon them.  
But if you would raise a Reputation upon our Scripture like yourself, and the dimensions of a man, take it from those without. I should think it to be very well that Aben Rois in his Arabic Commentaries upon Aristotle's Morals translated into Latin, should call the Greatest Man of the East, Beatum 
Augustin. Ste●ch. in job. ult.  job, Blessed Job, and to urge him for an example of Fortitude.  
Galen in his Book De usu partium, not knowing what to say to the hair of the Eyelids, why it should so strangely stand at a stay and grow no longer, takes an occasion to undervalue Moses his Philosophy, and saith of God, Neque si lapidem repente velit facere hominem, efficere id poterit, etc. (yes but he could even of these Stones too) But Old Orpheus says that the man that was borne out of the water (so Moses indeed is to be called in the Egyptian) did well, and Dionysius Longinus (one that knew what belonged to expression) having first of all cast a scorn upon his Homer, saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that the Lawgiver of the jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (no ordinary man neither) was in the right, when he brought in his God, saying, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Let there be Light and there was Light, etc.  
If you see what Strabo, Tacitus, justin, Diodorus Siculus, 
† See the Translation of Abu Maasciar, or Albumazar. Introductor. Lib. ●. C. 9  Ptolemy, etc. have said as to this, you will be no great loser (in your Faith) by the hand.  
I have thus much left to wish (and I hope I do it well) to this Book, that it might be read (so far as this is possible) in a full and fixed Translation. And upon that a Clear and disengaged Commentary.  
The way to do this will not be to do the Work a great, and undertake the whole or any considerable part of the Book by one man if he could live one Age.  
How little we have gotten, and lost how much by those who have prayed to God they might live to make an end of all the Bible in Commentaries, you cannot choose but perceive enough.  
You must not think to look upon this mirror of the word as you are to be seen in Roger Bacon's Perspective, Vbi unus komo videbitur plures, where one man will seem to be more than so. No, Break the Glass in pieces and see every one a face by himself.  
He that shall thus begin to build may perhaps be one of those that will be able to finish.  

Leo Moden. Di Gli Riti Hebrai●i. Part. 1.  The Jews when they build a house are bound to leave some part of it unfinished in memory of the destruction of Jerusalem. The best Master Builder that shall come to this work will be forced to do so too. And yet if those that have undertaken upon the whole had instead of that completed but one small part, This House of God and Tabernacle of good men had been reared up ere this.  
He that goeth upon this with any Interest about him, Let him do otherwise never so admirably, he does indeed but translate an Angel of Light into the Devil.  
I would not render or interpret one parcel of Scripture to an end of my own, though it were to please my whole Nation by it, if I might gain the World.  
These Wresters of the Book are unstable if not ignorant men, and it will follow that they must needs do it to their own Destruction.  
When all these things are fitly and understandingly resolved upon, It would be good too to bring these principal matters as near to a Standard as we can, that we might have something to trust to, and settle upon.  
Some say that the Heavens could not move unless the Earth stood still. I am sure since the Earth began to turn about, The Kingdom of Heaven hath suffered a violence of Rest, and doth not seem to be so open to all Beleivers as before.  
I am sorry I have so much to accuse my Nation of that ever since the times of Hen. the 8. they should go about in a max● of Reformation, and not know yet how to get either us or themselves out.  
I am not much given to the Admiration and amusements of Astrological matters, therefore I will not tell you (plainly) here what 
* 
Giafar Abu Maasciar Belchita (commonly called albumazar Abala●c●i) putteth our Religion under the Dominion of ☿ inde (saith Roger Bacon) intri●atinribus et pr●fundis maximè momentis laborat propter impeditos ills ☿ motus, & Eecentrum Eecentri. It is indeed like enough to ☿ in one sense. It is good with the good, and bad with the bad. Facit homines ancipitis naturae & semper nova ex●ogitantes, qui non quiescunt & non adeo manifes●e sua agentes. Ranzovius. Alc●indus saith that we are signified by the Woman planet, unde oratoria figuris & picturis decorari solent. What because you Turks have none? Would the Religion had no more to do with that Planet, than so.  
Others put us under the Sun (I think they cannot tell what to put us under very well) Silent saith that we are governed by the Moon, and the Scots by ♄ If it be so, then ♄ is not so dull a Planet as R. Bacon took him for, who giveth this reason why the Jews rested upon the Saturday.  
But as to the first our Eshwid quoteth an old ginger to say as much & with this Unde, Augli vagi & sunt insta●iles, nunc ad summum nunc ad imum delati. Dist. 8. cap. 1. fol. 42. ●.  
Ptolemy placeth us under ♈ and ♂ unde impatientes regni, etc. saith he. Cardan addeth that therefore we are a rebellious and unlucky Nation, semper novosritus legis & divini cultûs fabricantes, aliquando quidem in melius, But for the most part in deterius, in Tetrab. C. 3. Tex. 12.  
Hali Aben Ragel saith that he found in an old Book called Andilareprosu that the sign of the world is Aries. 'tis the same with ours. And it were well that the fashion of the whole had not less passed away then that of the Divisos orbe Brittannos. They did right to call us a people by ourselves, for I think we are like to no body else.   Ptolemy, Cardan, Silen, Alchi●d●s, Eshwhid, Roger Bacon, etc. say of us. And yet the Sage G●id● Bo●●te (Zoroaster in chief to some Almanac men) I cannot choose but give you notice of.  
This Gymnosophist in the 13 Chapter of his First part tells you that Christ himself was an ginger, and made use of Elections. The same Man in the third Chapter at his third Part is busy to let you know under what Figure of the Heavens you are to pair your Nails.  
But that which I indeed intent to say to you is this.  
In the Geographical Resemblances I find that Maginus could liken Scotland to nothing. But for England 'tis fancied by some to come very near the fashion of a Triangle. I am sure 'tis far enough from a Square, or that Honest man in Aristotle who falleth still upon his own Legs.  
The Arabic Nubian Geographer likeneth us to an Estritch (indeed we have digested Iron enough) But this is that silly thing which leaveth her Eggs in the Earth, and warmeth them in the dust, and forgetteth that the foot may crush them, or that the wild Beast may break them. She is hardened against her young Ones as though they were not hers, her labour i● in vain without fear. And why? Because God hath deprived her of wisdom, neither hath he imparted to her understanding. And yet what time she lifteth up herself on high, she scorneth the Horse and his Rider.  
Indeed if ever any Nation perished for want of knowledge, we are like to be the Men.   

NOTES UPON SOME PASSAGES OF SCRIPTURE:  

CHAP. I.  
Also he bade them teach the Children of Judah the (use of) the bow: Behold it is written in the book of Jasher.  2 Sam. 1. 18. 
A Strange Parenthesis to all Respects, but especially that of the bow. Yet so the Targum reads it, and so the Rabbins constantly expound. R●b. Salomon's gloss is. And David said— from henceforth seeing that the mighty in Israel are fall'n, it will be necessary that the men of Judah learn to exercise their arms, and to draw the bow. Levi Ben Gersom saith that inasmuch as David saw that the death of Saul was caused by his fear of the Bowmen, and that there was none in Israel skilled in this kind of Artillery, he gave order that the men of judah, (as being the principal men at Arms) should be taught the use of the Bow, etc. To the same purpose R. David, and others quoted in the Celi Jakar, fol. 264. a. et b. And yet R. Isay saith, that Saul and jonathan taught the sons of judah the bow, because the sons of judah were mighty men, and fit to draw the Bow by the blessing of jacob, Gen. 49. 8. Where it is prophesied that the hand of judah shall be in the neck of his Enemies, that is, (saith Chimhi as some of our wisemen expound) the Bow. Therefore they take the Book of jasher to be the first of Moses called Genesis, in which the Acts of Abraham, Isaac, and jacob, the jeshirim, or upright men are recorded; but especially they take the book to be Beracoth jacob, or the Blessings of jacob. Thus the Jews.  
Though we have wisemen of our own to follow them in the Interpretation of the Bow. Yet they will appear to be as idle in this. as in their conceit of the book.  
Is it a thing to be thought that the men of judah were now to learn the use of the Bow? 'Twas the common Tacticke practice.  
The Hebraisme of Bow is like that of bread: It nameth for all other kind of Ammunition. And where's the consequence here that because Saul and jonathan (excellent Archers themselves, for the Bow of jonathan turned not back) fell down before the Arrows of the Philistines, that therefore the men of judah should be taught the use of the Bow? But the Coherence is worse. And David, etc.  
The Author of the Book bringeth David in beginning an epicedium upon the death of Saul and jonathan, and immediately breaketh him off with an impertinent command to the sons of judah, that they should learn to handle the bow. And where is it, or why is it that this should be written in the Book of jasher?  
Therefore Mariana very understandingly stepped aside out of the common Road of Interpretation, and considered with himself that the Bow here might be taken for the Title of the Song, which cannot be strange to them that will compare this with the granted superscriptions upon David's Psalms, as Psal. 69. To the chief Musician upon Shashannim. Psal. 67. Upon Neginoth. Psal. 59 To the chief Musician Altashith, etc. So here to the chief Musician Kesheth, or the Bow. For so the Text is to be read. And he bade them, that is, the chief Musicians Heman, Ethan, & jeduthun to teach the ignorant people how to sing this Lamentation of David upon the death of Saul and jonathan. It was entitled Kesheth, or the Bow, because it was occasioned by the Philistin Archers, 1 Sam. 31. 3. But especially respecting to the Bow of jonathan, which returned not back from the blood of the slain, as the Song itself expresseth. And David could not but remember the Bow of jonathan out of which that Arrow was shot beyond the Lad● 1 Sam. 20. 36. It was the time when that Covenant was made, and that affection expressed betwixt them which was greater than the love of women.  
And 'tis said there too that David exceeded, v. 41. And there also jonathan required that this kindness of the Lord should be showed unto him longer than he lived. And thou shalt not only whilst yet I live, etc. v, 14, 15.  
The Lxx will bear out this Interpretation. The version there is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. [that is] And David lamented this Lamentation upon Saul and jonathan his Son, and caused it to be taught to the Sons of judah. Behold it is written in the Book of the Just man:] So the vulgar. Planxit autem David Planctum hujusmodisuper Saul & super Ionathan filium ejus, & pr●cepit ut docerent Filios Iudah planctum sicut scriptum est in libro justorum. And here 'tis plainer yet that David commanded to teach the Sons of judah this Lamentation. 'Tis true the late Editions of this Translation have shifted in the word Arcum instead of Planctum. But in the ancient Manuscripts it is so as I have quoted it. And in the Elder printed copies 'tis Arcum, but in the Margin only which afterwards crept into the Text, if I may call the Translation so.  
Therefore also by these two great Authorities that which the Sons of judah were commanded to learn was not the use of the Bow. But the Bow, as 'tis originally set down, that is, a Song of David so called, or this Song of Lamentation over Saul and jonathan. And this is that which was written in the Book of jasher. Why this Book was so called, or who was the Author of it, I cannot tell you. That it was not the first of Moses (as the Rabbins would have it) is ridiculously plain. josephus hath let us know thus much that it was a Record in the Temple, and you must not think it hard if it be lost to us as yet, you shall hear more of this hereafter. It is quoted twice in Scripture, here and Iosh. 10. And if both places be considered, 'tis to be judged that nothing was recorded in this Book but Memorials of this kind, and which is more to be noted, they were metrical too. The place in joshua put to this here maketh it clear. There it is quoted out of the Book of jasher, that the Sun stood still in Gibeon, and the Moon in the valley of Ajalon. This Quotation is a plain Canticle. Chimhi cometh so near to the matter as only to make a doubt of it. But the thing is certain, It is reckoned among the 10 Songs by the Mechilta an old Commentary upon Exodus to the 15 Chapter. The 4 is that of Moses before his decease: and the 6 is that of Deborah and Barak, and this of joshua is the fifth. I would say more of this, had not the learned Masius prevented me upon the place, Iosh. 10. 12. This is enough to show that the Song of the Bow might, but the use of it could not be set down in the Book of jasher. It is certain that this command of David to the Children of judah, is not delivered in Meeter. Indeed matter of that kind was no fit subject for a Song. And now 'tis come to tyndall's turn again, for the New must be corrected by his Old Translation. He rendered thus, And David sang this Song of Mourning over Saul and over Jonathas his Son, and bade to teach the Children of Israel the Staves thereof.  
Here I may note one thing more and I marvel at it too, that the vulgar Edition hath one verse over and above in the Canticle of the Bow. Considera Israel pro his qui mortui sunt, super excelsa tua vulnerati. It seemeth to pretend as if it would translate the first verse of the Song; but that's done and better too imemdiately in the next, Inclyti Israel super Montes tuos interfecti sunt. Quomodo ceciderunt fortes? I found it so in some of the written as well as the printed Copies. And yet I think Arias Montanus did better to leave it out, than some others since to keep it in. It is plainly void and supernumerary, and an escape not fit to be accounted upon the Sageness of that translation.   

CHAP. TWO  
Why our Saviour said not Jehovah Jehovah, but Eli Eli, (as Saint Matthew) or Elôi Elôi (as Saint Mark) in that great case of Dereliction.  
FOr the variety of Reading, the Criticism need not be done over again. According to the Syriack translation of the Psalms, Saint Mark might as well set it down Elói Elói, as Saint Matthew after David's Hebrew Eli, Eli, 'tis all one. My God etc.  
To the Respect of the Question we know already that the greatest enterveiwes 'twixt God and man pass especially upon the terms of these two Attributes Mercy and justice, where also it will be something too to observe how mercy rejoiceth against Judgement.  
The Hebrews note, Quando egreditur sententia ad Clementiam etc. That in all proceedings of God with men concerned in mercy and loving kindness, he chooseth to be called by his great Name jehovah, as to Moses in the Clift of the Rock jehova jehova. The Lord merciful and gracious, slow to anger. etc.  
But as the same Doctors observe quando egreditur sententia adjustitiam &c: In any process of justice and Judgement etc. he always styleth himself Eloah or Elohim. So the matter will be to distinguish of the use and dignity of these two names as to this purpose.  

jehovah▪  Jehovah is his proper name of his own Imposition and incommunicable to any Creature, of what Rank or Quality soever, a Name of such Immoderate Reverence amongst the oldest Jews, that it was forbidden to be written right or pronounced at all in this world, but by the High Priest, and but in one place the sanctum sanctorum, and but at one time of the year, in the day of expiation.  
And (which is more to the purpose) only in one case, which was that of Benediction, when the Blessing and Goodness of God by the holy intervention of the Priest was to be derived down upon the People.  
At any other time or in what place soever for any man of Israel to presume to utter this Name was more than death by the Law, as by a Report of theirs in the Talmud in the case of Teradion's son.  
And as it would seem to be by the Jews, our Saviour might not himself make use of this Name in kind; for after their malicious rate of Tradition, they hold that he did all his miracles by the Paraphrastical Tetragrammaton, or Shemhamphorash (as they call this Name at length and in other words) and this way of Enunciation they say was cut into his feet, and produced as occasion served, as to cast out Devils (by a known Recess of the black Art) through him that is the Prince. And to exalt and make up the Legend they can afford his mother (the blessed Virgin to us and very well spoken of in the Alcoran itself) no better Language then that she was a cunning woman, and brought this kind of Legerdemain out of Egypt.  

Elohim:  Elohim (saith a great Master in the Language) Nomen divinum a judicio, quasi Deus judex, though I think he translated this sense rather from the use then the power and Original of the word, which retained (as many other) in the Arabic, though not in the Hebrew; reacheth not to this meaning directly (and yet not unfitly) for there it signifieth first for power and force, and nothing could more properly make up the Judge of all the world in words then such as were derived from a sense of Omnipotency. And to this the Scripture beareth witness and Correspondency enough.  
Now this Name of Elohim is not proper to God, but common to him with the Creature. The Angels are called so, Psal. 86. 8. Men are called so, (the Judges especially) Exod. 21. 6. 1 Sam. 2. 25. Nay and the false Gods too. joshua 23. 16. The sum is, that the Name jehova was of higher Import and estimation, then that of Elohim. Also that in Addresses of mercy and loving kindness God was pleased to be called rather by the former, but in those of Execution and Sentence by the Later.  
Therefore our Saviour (in the ease he was) cried not jehova jehova: (much less Father, as at other times) but t Eli Eli, or Elói Elói. My God, My God. as naming the Judge of all the world, and doing the extremest right upon his own son treading the Winepress alone under the Person of all Mankind.   

CHAP. III.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  

The upper Rooms.  And he shall show you a large Upper Room etc. Mark 14. 15. And when they were come in, they went up into an Upper Room etc. Act. 1. 13. Whom when they had washed they laid her in an Upper Chamber. Act. 9 37. Then Peter arose and went with them, when he was come, they brought him into the Upper Chamber v. 39 And there were many lights in the Upper Chamber, where they were gathered together etc. Act. 20. 8. And there sat in a window a young man named Eutychus etc. v. 9  
THe Latin turneth it Coenaculum, for that the Fashion was to sup or dine in these Upper Rooms. But that is the Roman 
Mark. 14, 15.  fashion (and not that neither.) The Jews eat no Supper here but that of the passover, (as the Christians afterwards that of the Lord in the same place.) It was their Beth Tephillah, or private House of Oratory in the upper-most part of their Dwelling Houses.  
The Disciples therefore being returned to Jerusalem from the Mount Olivet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, went up into an Upper Room where they continued all with one accord in prayer and Supplication. Act. 1. 13. 14.  

Sch ol●ast. Syriack Ms. in Act Apostolor. in Arch. Biblioth. Bodleianae. L●dori●. de Dieu. Animad. in Act. c. 1. 13. Geogr o'th'. Nu b●ens Clim. 3. Par. 5. p. 113.  A Syriack Scholiast upon the place, saith. That it was the same (upper Room) in which they had eaten the Passeover.  
It was so truly an House of Prayer, that by some it is taken for an upper Room in the Temple itself. for ●o it may seem by the former Treatise. (Ch. 24▪ 53. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. And they were continually in the Temple.  
And an Arabic Geographer findeth this upper Room in the Temple of Zion, where yet (saith he) the Table remaineth, upon which our Lord did eat with his Disciples, and that it useth to be solemnly visited upon the Thursday, meaning (as I think) that before Easter.  
I added this to De Dieu's note because it seemeth to bear up towards his meaning, but it is not to be expected that it should prove so in the Recess.  
I can tell that the Second, as the Former Temple (1 Chron: 28. 11.) had its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Upper Rooms, and those too of religious use, but not of this kind. Judge of the rest, by one of the likest, and yet nothing at all to this purpose.  
The Code Middoth maketh mention of an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or upper Room in the second Temple, the Western wall whereof was 
Talmud in Mid doth. c. 4. fol. ●7. a.  let in with holes into the sanctum sanctorum etc. But it followeth in the Mishna, that the use of these was (when occasion of reparation should require (as the Gloss there) to let down the workmen by ropes in Chests into the Sanctum Sanctorum etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they might not feed their eyes ('tis the expression of the Text) with the sight of that Presence there.  
To speak it after ou● own rate. Such profane and common men might not enter by the doors, nor be suffered to see any more of that holy place than they were to mend.  
As I will not deny, so neither will I charge any Superstition upon this practice, but when I compare their extremes with ours, I can be sorry to think that instead of Holiness upon Aaron's Breastplate, we are now about to write filthiness to the Lord.  
But as to the matter of the Upper Room, when it shall come to be considered what an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the kind we speak to, is to be, it will be besides expectation that any such should be found in the Temple.  
Therefore notwithstanding the learned likelihood of De Dieu's conjecture, it must pass, that this upper Room into which the Apostles went up (Act. 1. 13.) was appertaining to some private house; though whether that of Saint John the Evangelist, as Euodius delivered, or that of Mary the mother of john Mark (as others have collected) cannot be certain. The Disciples indeed were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, continually (that is daily) in the Temple. Act. 2. 46. Not all the day, but at the hour of Prayer, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Act. 3. 1. At other times, and especially for the Breaking of that Bread, that is the Eucharist (as the Syriack) or distribution of the Body of Christ (as the Arabic) they met together, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in these upper Rooms, Act. 20. 7. which could not possibly be in the Temple, for it was not at Jerusalem. They continued daily with one accord in the Temple (but) Breaking Bread 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from house to house, or as the margin there is▪ at home. Act. 2. 46.  
And now to reflect upon the word, that meaning which is intended, this is to be remembered.  
That the Jews were bound to worship in the Temple, towards the Ark; without the Temple, towards that, or at least towards the place whereabouts that was, at what distance soever.  

Cas. Effend. Com▪ ad Alcoran. Arab: Ms. in Archiv. Laudints Bib. Bod.  It is noted by Casus Effendus in his Commentaries upon the Alcoran to Sura tol bacara which is the second Chapter, where he saith that the Nazarites (as he calleth us Christians) worship toward the East, the Jews towards their Country▪  
The Canons for this out of the 2 Chron. 6. are set down by the Talmudists in Beracoth Cap. 4. fol. 30. a. Maimon in Halaca Tephilla Cap. 5. fol. 42. a. Orach chajim Num. 94. Shulchan Aruch Num. Eod. fol. 40.  
And the rule is of a strict requiry, for the Mishna saith, that in case a man at the hour of prayer should be riding abroad upon his Ass, he must alight, if that may be, or if not, yet he must turn his face toward the Sanctuary, In like manner he that is carried in a Chariot, or in a Ship at Sea. And if he cannot turn his Face, he must turn his heart toward the Sanctuary. Talm in Berac. Cap. 4. fol. 28. b. Maim. in Halac. Tephill. C. 5. Num. 3.  
And therefore the Reader is to be advised of that passage in a learned Author, where he telleth that though it be more than 
Sckiekard de Jure Reg: Hebr  he know whether the Jews bury their dead (as we Christians) towards the East, yet he is sure they pray that way. 'Tis true they do so, but no otherwise then of those in these parts which lie West of the holy Land. And so their own Rabbin is to be understood, 
Leon Modena Histor. de gli Riti Hebraics di quests tempi Part: 1: C: 10: Num: 3●  where he saith, Dalla parte di Oriente ●posto un Arca etc. that the jews set their Ark in the Eastern part of their Synagogues.  
He treateth of the modern uses of the Hebrews, according to which they are to have a little Chest imitating as much as it may the fashion of the old Ark, in which they put the books of the Law, and do their devotions towards it. This Ark they therefore always set in that part of their Synagogues which pointeth towards Jerusalem, so that those in Italy, as any where else in these Western parts, were to place it towards the East.  

Johan. Baptist: belus de Temple Augurali: C 9: pag: 164:  And for him that said that the jews within Solomon's Temple, worshipped towards the West; but without it, towards the East. I remember such a Proverb in the Arabic Centuries, That the errors of wise men are so too; but if I grant him that this was learnedly, I must tell him too that it was (industriously indeed enough and) sufficiently mistaken. Solomon's Temple I know was set towards the West, and I know for what reason too, and that the Worshippers within the Temple turned that way, not towards the West, but towards the Ark which was placed at the West end of the Sanctuary. Without the Temple they worshipped towards the Temple itself, and according to their distance of abode, towards the holy City, or however towards the Holy Land, meaning still the Place where the Ark was, And to this rule whatsoever, wheresoever, they say as concerning this matter, is to be exacted.  
Now the better to accommodate this rite of Devotion, their private Oratories were appointed in the uppermost Contignation of their Houses, called therefore by them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Alijoth from Alah to go up▪ which the Greek well rendered (and from them the Authors of the New Testament) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, upper Rooms, so the Syriack and Arabic have rendered or rather expressed, for they do it for the most part by the same word▪ And so the Original aught to have been turned Dan. 6. 10. Jeremy. 22. 13, & 14. and elsewhere. I say not simply Chambers, as we do it, but upper Chambers.  
Here (as hereafter) I forbid any quarrel against the grave and learned Interpreters of That book.  
The work was usque ad invidiam aliarum gentium elaborata versio, as one said that understood it. Yet to show us how 
Drusius  unprofitable we men are when we have done all, the jews say that God himself when he made this World, purposely left one part unfinished. 'Tis old Eleazar's Tradition in the Zohar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he left a hole in the North.  

Eustath: in Iliad▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Now then for the Notation of the word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Eustathius is from the Lacedaemonian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for so they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the uppermosts of their Houses, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (saith Moschopulus) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Moschopul: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p: 138:  is a Room built upon another Room etc. And he interpreteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Hesychius doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the upper Room is called. Mark. 14. 15. Luk. 22. 12. So that the Greek account of this word is the very same which the Hebrew Grammarians give of their Alijoth, they are so called saith Kimki 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they are to be gone up to by ascents, as being in the uppermost parts of the House.  
And the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Gospels is the very same with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Act. chap. 1. The very same upper Room (if the Scholiast I first mentioned hath observed rightly.) However, the several words signify the same thing, and so the Arabic and the Syriac have translated them, and in both places, by the very Hebrew word itself, Alijah.  
Now you shall see how all this holds.  

Dan: 6: 10:  Daniel the Prophet, after the signing of the writing went into his house, and his Windows being open in his Chamber (his upper Chamber it should be) towards jerusalem, he kneeled upon his knees three times a day, and prayed, and gave thanks to his God, etc.  
The Greek is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Upon this practice of Daniel in Babylon, the Talmudists ground that Canon in Beracoth, That no man pray but in such 
Talm. in Berac. c. 5▪ fol. 31. a. & 34. b.  a Room, She jesh be Challonoth, which hath Windows or Holes in the Wall, opening towards the Holy City.  
And Benjamin Bar Jona saith, That the Jews of his Time in Babylon went to Prayers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only in their Synagogues, but in this very upper Room of Daniel. It was 
Ju●hasan. fol▪ ●3 1. Tsemach David. fol. 55.  an old stone▪ house, (he saith) and that it was built by the Prophet himself, etc. Bar Jona died in the year 933 of theirs, that is, 1173 of our Computation.  
It shall be plainer yet by this Tradition in Tobit.  
Sarah the daughter of Raguel, in distress at Echbatane, is said to have gone up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, into her Father's upper Room (so some Hebrew Copies of that Book) and that there 
Tobiae versio Arab. Ms. in Arch. Bodleian.  she prayed, etc. I meet with an Arabic Translation which rendereth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. that she went into the Bedchamber of her house, and did not eat, etc. The Author understood not the Place.  
But the Original Hebrew (so the Jews Edition at Constantinople, reprinted afterwards, and translated by Paulus Fagius, is taken to be) readeth thus, That she went up into her upper Room, and turning herself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 towards the window, she prayed and said, etc. which the Greek very well rendered (as that in Daniel) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, towards the window or hole in the wall, which opened towards Jerusalem. And though the Greek expresseth not that She went up, yet it plainly saith, that she came down 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, out of her Fathers Upper Room, saith the Hebrew of Muuster's Edition, The Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, out of her own, The Original Hebrew is, out of the upper Room in which she had prayed.  
Note here, that in stead of the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Hebrew of Munster's Edition is that she prayed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Before the Lord, that is, towards His Sanctuary at Jerusalem, where the Shecina sat. And therefore these or this Hole in the wall, (it was commonly but one) is called in jeremy the Prophet, God's window, Chap. 22. 14. Woe unto him that saith, I will build me a wide House and large Chambers (it should be Upper Chambers, and so v. 13.) and cutteth him out Windows (it should be My Window, as the Margin confesseth) and it is sieled with Cedar, and painted with Vermilion. The meaning is, that if a man ('twas spoken of a King) shall raise himself up a vast and stately Pile of Building, and proportionably erect an Upper Room to my honour and Service, and cut me out a Window opening towards the place of my Sanctuary, and siele it with Cedar, and paint it with Vermilion, yet if this be done by oppression and unrighteousness, Woe to the man and his magnificence.  
Here we may give to, and take light from Petronius.  
He calleth this Window, or these Holes in the Wall, Summas Coeli auriculas, The uttermost ears of Heaven, as the Learned 
Va●●ar. Lection. Lib. 2. C. 1.  Petit hath almost observed before me.  
judaeus licet & porcinum Numen adoret,  
Et Coeli summas advocet auriculas.  
The Jew though that the Swine as God he fears.  
And prays as far as utmost Heaven hath ears.  
Petronius meaneth it especially of their Proseuchae (Houses of prayer without the Towns) the respective walls whereof were bound to open towards jerusalem, with such Holes as these. But the matter cometh to the same.  
But wholly to assure the meaning of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and moreover to make good this use of these Upper Rooms in Saint Luke's own time, Receive this Tradition of the Elders out of the Code Beracoth. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Elders deliver 
Talmud in E● Omedin▪ Berac. c. 5. fol. 34. b▪  that the Son of Gamaliel (that Gamaliel at whose feet Saint Paul was brought up) was sick, and he sent Two of his Disciples to R. Hanina Ben Dosa to pray to God for him, so soon as he saw them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) he went up into his Alijah, or upper Room, and there prayed to God for mercy upon the Sick man. When he came down again, he said unto the Disciples, Go your way, for the Fever hath left him, etc.  
It is a further argument of the Separation and Sanctity theseVpper Rooms, that the walls of these were counted fittest to be hung and written upon with the Tables and Figures of the Moon's Phases 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. The same Rabban 
Mishna Talm. in Ros▪ Hassan. fol. 24▪ a. Gemera Tal▪ in Avoda Zara▪ fol. 48. a.  Gamaliel had Pictures or Similitudes of the Sun and Moon in Tables, and upon the walls of his Alijah or Upper Room, which he showed to the Country People, and asked them whether it appeared thus or thus. For example two men said they saw the Moon, etc.  
From the Moon (saith the Son of Sirach) is the sign of Feasts.  

Leon. Modena. De Gli▪ Riti. Hebraics de queflo temp●. Part. 3. c. 2▪ Num. 2.  The Civil also, but especially the religious part of the jewish Calendar, was concerned in these Appearances of the New Moon, the Reports whereof were made by the Country People. And of these the Sanhedrin was to Judge, especially the Prince of that Court, as Gamaliel then was. He showed the Country men the several appearances of the New Moon which were painted upon the Walls of his Upper Room, and asked them whether it looked so, or so. The answer to this he examined by his Tables which showed him the Place and aspect of the Moon to the Sun at that time, and according as these agreed it was judged for the Ne●menia in the Beth jaazak▪ or great Court (so called) in jerusalem, Rosh. hashan. fol. 23. b.  
Therefore as to confess the religion and solemnity of this purpose, these Tables were disposed of in the most holy Place, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Rabbans House.  
It will serve my turn in something which is to be said hereafter, 
Tab. Astron. Marocchenses, et Tab. Case Cyriaci Arabice. MS. in Arch. Laud▪ Bibl. Bod.  if it be added here that the mahometans go by the like manner of Lunary Calculation. Albategni saith, that the observation of the moon's Phasis is principal to their Tarick or Calender; the Rules and reasons whereof are set down by Alphraganus, The Morocco Tables, and those of Alkas.  
It is observed already by the Learned Scaliger, that this is the reason why these Worshippers cause the Crescent or Figure of the New Moon to be set up upon the Spires of their Moseques, or Mesgids, as we the Cock upon ours, Scalig. de Emend. Temp. They set it upon their Ships too instead of the Heathens Castor and Pollux: Indeed it is the general Cognisance of the Grand Signiory, and it is common to the Persian with the Turk.  
But (to come to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 again) Note one thing more yet: The Hebrew Sages call their Wisemen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Filios Coenaculi, or Sons of the Upper Room, as in an Old Say of theirs in Succah. R. jeremy said from the tradition of R. Simeon 
Talmud in Succa fol. 45. b.  Ben jochai 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I beheld the Sons of the Upper Room, and lo they were few.  
The Gloss there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the Sons of the Upper Room are the Company of those which presence themselves before the Shecina or special Presence of God in the Sanctuary. Which will amount to this, that the Company of those which look out of God's Window theirVpper Rooms, towards jerusalem, are but few.  

More Nevoch. Part. 1. c. 34 fol. 22. b. of Aben Tybbo●s Heb. Translat.  The Learned Maimon in his More maketh the Proverb to mean for the rareness and Scarcity of Wise men. Hinc dicitur express (saith he) non multi Sapientes sunt, & huc pertinet illud Rabbinorum nostrorum. Vidi filios Coenaculi & erant pauci, nam plurima sunt quae nos á perfectione arcent & detinent, etc.  
It is easily reconciled to the Gloss. There is no such distance betwixt true Prudence and Prayers. Indeed the Beginning of this Wisdom must of necessity be, That fear of the Lord.  

ff. De his qui eff●d. veldejec. L. Praet. ait. Si fill. fam. De offic. Praefect. Vigil. L. Nam▪ Salut. Vt curam.  And so it is proved enough that the Upper Rooms in Scripture cannot be taken any longer in the Roman sense, as by Ulpian in the Law, where the Inquili●i or Inmates are charged, That no fire come to pass by their negligence, pr●terea ut aquam un●squisque in Coenaculo habeat, and moreover that they be all provided of Water in their Upper Rooms. thus indeed it was vilissima part aedium— Et r●rus ve●it in Coenacula miles, but not apostolis ut peregrinis ac fortunae tenuis tributa. let out to the Apostles, as Strangers, and men of low condition, 
Heins. in Act.  etc. as the Learned must observe no more.  
It may be noted out of Varro and Vitruvius, that the Ancient Roman Houses were of one only contignation at the first, sed in ea majestate urbis & Civium infinita frequentia, saith Vitruvius, but when the City grew to that height, by the 
Architectur. l. 2. c. 8.  infinite increase and confluence of People, they were forced to raise up higher Stories, altitudines extructas crebris contignationibus coassatas (so it should be read, not coaxatas, as Philander hath let it pass) & coenaculorum summas utilitates, etc. And since the citizen's begins to go up stairs, they thought it more agreeable to their State and glory (it holdeth still) to have the dining Room above, then below in the Area plana, as Vitruvius calleth it. Now Varro noteth moreover, that since this fashion of dining above came in, omnia superiora domus, all the upper Rooms whatsoever were called Caenacula, though this was the first, and proper name only of the second Story where they used to dine. Which justifyeth that Translation of the Vulgar, Act. 20. 9 where for the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Latin is, deci●it é tertio Coenaculo. So that the Lowest Room also might be called Coenaculum. But the word Coenaculum in the most usual and latest Roman sense is still meant of the Garret or Cocke-loft as we call it, which was indeed the most contemptible part of the house, and of no better use then to be hired out to very ordinary and common people. To say the truth, they were but ordinary men that let them out, for the Conductor in the Law is said Coenaculariam exercere. But to the purpose, Coenaculum in this sense is no where in Scripture (scarcely any where else) called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It is so called indeed in the Ius Orientale (and 'twill trouble you to find it elsewhere) for in the Glosses to the Basilica, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is said to be, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ a house built up upon a hired ground.  
So that (which is the sum) the word Coenaculum in the last sense hath no reflex upon dining or supping, neither can it at any hand render the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Scripture. These Roman Cock-lofts were no fit receipts for a hundredand twenty people. Act. ●. 15.  
If these things agree not with the Annotations in the New Model (they call it so themselves) it will not be my fault, and in my imputation I would not have it too much to be accounted theirs. To the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Saint Mark. 14. 15. (which I told you before is the same with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Acts) They say,  
The Greek word signifieth that part of the House which is highest from the ground (so far they are right) to what use soever it be put, but because they used to sup in that part of the house, they called it a supping Chamber.  
But because they did not use to sup in that part of the House, therefore that must not be the reason.  
To Saint Luke 22. 12. a large upper Room] their Note is. which they were wont there to have, as for entertaining of Strangers, so especially for the Passeover.  
The [Especially] was well put in.  
I do not wonder at the mistake how great soever, for unless the right sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had fallen into their ways it could not be expected, that they should have done much better than they did. Only it soundeth not altogether so well, that the s●me placeshould be so profanely put to it as to serve the turn in both capacities.  
There is some difference betwixt entertaining of passengers, and Receiving the Communion.  
But (to go no further aside) the upper Rooms in Scripture were such as I have said, places in that part of the house which was highest from the ground, set a part by the jews for their private Orisons and Devotions to be addressed towards Solomon's Temple, or the place of that, which for the Consecration and convenience of Recess, the Apostles made use of in the Christian way.  
Contrary to this as it may seem to be, Peter is said, to have gone up not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the house top to pray. Act. 10. 9 Here if I would take it, as Saint Hierome doth. Dan. 6. 10. and Erasmus Mark. 14. 15. I need not to doubt any further, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are all one to them. And so the learned Master Meade took it to be, and saith that the signification is ex usu Hellenistarum.  
I do not think it will be found so. I am sure that in Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is expressly distinguished from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Sam. 11. 3. and from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 24. 17. And from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 King. 23. 12. Where it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That Josia broke down the Altars which were on the top of the upper Chamber of Abaz.  
But Peter is said to go up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It will not be proper to say that, he went up upon the upper Room, It should have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But Peter went up upon the house Top. The Saxon is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Roof of the House. So the Syriac, the Arabic is the plain Roof as the Tops of their houses were made. Peter was now at Joppa▪ where he lodged in the house of one Simon a Tanner, the state of which place it seems would not hold out for an upper Room of the religious kind. For want of this he made use of the house Top. If there had been an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there, he had gone up into that, as Saint Paul did at Troas Act. 20. 8. and Saint Peter also at the same City of Joppa but in a house of greater note in the case of Tabytha. Act 9 37, 39 for of both these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I mean to make good, that they were of the same kind which is here noted upon. And for that at Troas, it is plain, for there were many Lights in the upper Room, the Disciples were there gathered together, and there Paul preached. It is more to be noted, that the young man sat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in God's window, and fell down from thence (as Ahaziah once 2 King. 1. 2.) It had been God's before, but was now out of Jewish Reverence and observation.  
And for that of Joppa I take this course.  
Tabytha was sick and died, and when she was washed they laid her in an upper Chamber.  
The mahometans to this day, when they have washed their Dead they dispose of them in such a place, where they may be laid out so as that the Face and Feet may most directly be turned towards Alkibla, or the Temple of Meccha, as their Sharach Almenhag▪ and Hali Ben Moses in the Rythmicall 
Ritu les lib▪ Arab: MSS. in Arch Laudin. Bib. Bod.  Ritual.  
He that knoweth but as much as any man might do, of their manners, cannot deny me but that the outside, and Caeremoniall part of their profession, was altogether transcribed out of the Jewish Platform.  
The shortest way to tell you this (besides the Lunary calculation spoken of before) is in the matter of their Kibla.  
This word signifieth to them (as the same word in the Hebrew doth) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, any thing that is before or over against, from thence they call the place towards which they worship Alkibla▪ The Kibla.  

El Sahan Hist: Arab. MS. in Arch. Laudin.  They first of all (saith Ibn▪ el Sahan) worshipped towards the Temple of Jerusalem, afterwards, (as now) towards the Temple of Meccha etc. And this the fame Author calleth, The changing of the Kibla.  
Now this very thing is a case of the Kibla or term of adoration, which is fully concerned, not only in the whole frame of outward worship, but also in the situation of Temples and Position of the Dead. But for this I remit you to another Tract which wanteth not much of my last hand.  
Seeing therefore that the jews and they had once the very same Kibla, and now have the same by imitation, that which is pretended to, is of easy consequence▪  
I infer upon this, that it was an old jewish funeral rite to carry up their dead bodies (after they were washed) into such a place where they might best compose them in the religious posture, with their Face and Feet toward Jerusalem.  
Therefore the upper Room into which Tabytha was carried up, was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the House. It is not to be mistaken as if she had been carried up thither to this end that she might be placed toward Jerusalem. The Rites of her Funeral were now to be Christian. It was to lay her out so that her Face and Feet might be turned towards the East, which might be in that upper Room, for Jerusalem was East from Joppa.  
I was forced for the present to make use of this way o● proof▪ because I could not be fully enough satisfied asconcerning the jewish Rite in the position of their dead. Schickard confesseth he knew not so much though he lived amongst them. And their own Rabbin saith no more than that they lay out 
Les mod de gli Rit. Heb. Part. 5. c. 1.  a dead Corpse, co piedi verso la portae dalla camera, e una candela de capo di cera posta in una pignatta di cenere, with the feet turned towards the Chamber door, and a wax Candle at the head put into a pot of ashes.  
But whatsoever the modern practice is, the ancient must be to bury towards Jerusalem. Though I have no authority for it other than this Mahometan imitation, yet it must be true upon course from the Kibla, for all professions buried towards the place they worshipped, as in the Tract I referred you to, I shall be able to let you know.  
In the 18 of the Act. v. 22. It is said that When Paul had landed at Caesarea, and gone up and soluted the Church, he went down to Antioch.  
The learned Master Meade collecteth here from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the Apostle went up into an upper Room, the rather because (as the Dïeu hath noted already) the Aethiopicke rendereth it, Et descendit Casaream▪ & ascendit in domum Christianorum, & salutavit ●os, & abiit Antiochians. That Paul came down to Caesarea, and went up into an house of the Christians, & saluted them▪ & departed from thence to Antioch.  
This Collection I confess to have very much of the felicity of that man's usual judgement in the Scriptures. But the context requireth us to another sense. Paul had now newly been at Ephesus, where he had been much importuned to make a longer stay in that place, but he bade them farewell saying▪ that 
Geograph. Nubiens: Clim: 2. part. 5. Sed Rex liberalitate ac sump tibus devictà naturà, etc. Joseph De Bell. Jud: Lib: 1. C. 6▪  he must by all means keep the next feast at Jerusalem, but that he would return again unto them, if God permitted▪ So he sailed from Ephesus and came down to Caesarea. It was the Caesarea Stratonis, and his safest passage to Jerusalem. The course by Joppa had been a shorter cut. And this Jafo or joppe is called by an Arabic Geographer. The Haven of jerusalem, but a very dangerous one; which was the reason which most of all moved Herod to repair the old Haven at Caesarea, though at a vast expense, and with as much violence as Art could force upon nature.  
Paul therefore having landed at Caesarea, went up, so the Arabic and the Syriac explain the Greek, that is, he went up to Jerusalem, as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek suggesteth of itself; for to say no more in such a case than that he went up▪ is to say, that he went up to Jerusalem. So some Syriac Translations read it: otherwise I understand not what Tremelius could mean by his putting in the word with this note upon it, quaedam exemplaria non habent nomen Vrishelem. It is to say no less then that some Copies have it.  
I do not find it in the printed 〈◊〉 nor in some manuscript Copies of good note, If it were not at all to be found, it is necessary to the sense of the place, and therefore aught to be supplied, or at least understood. For it cannot be suspected, but that the Apostle did go up to Jerusalem at this time, for he told the Ephesians that by all means he must, and no man can devise how it could be otherwise done then from Caesarea, for to depart from Caesarea to go to Antioch had been all one as to go back to Ephesus, and so to go by the same place to Jerusalem, unto which he promised in his return from jerusalem to come again if God would.  
There are yet some places of Scripture which fall within the present consideration. As the 1 King. 10. 4. ● Chron. 9 4. where we translate it in both places the ascent of Solomon, though in the latter expressly it should be his upper Room. It is noted there (as those in Jeremy) for the most admirable piece of Workmanship in all the King's House, and reckoned therefore among those rarities which so amazedly taken with the Queen of Sheba, though notable not only for its own structure, but also for that famous Ascent by which he went up out of this House of Prayer into that of the Lord.  
So Psal. 104. 3. God is said to lay the beams of his Chambers (it should be his upper Chambers) in the Waters. The Saxon translated it rightly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ae uplaecen  
judg. 3. ●0. Eglon the King of Moab was sitting in his summer Parlour, or Parlour of cooling, as the margin there. And yet the Hebrew word is Baalijah, in the upper Room, in Coeuacul● refrigerii, as others truly.  
2 Sam. 18. 33. The King was much moved (at the death of Absalen) and went up to the Chamber (the upper Chamber it should be of the Gate] and wept etc.  
It is said also that a great woman of Shunem, made a Chamber ('tis an upper Chamber there) for Elisha the man of God, furnished with a Bed, a Table, a Stool, and a Candlestick. etc. 2 King. 4. 8.  
And the Widow woman of Sarepta provided that other man of God such a Chamber (an upper Chamber that should be too) where he laid the Child upon his Bed, and cried to the Lord and said, O Lord my God etc.  
It is said moreover, that the King Hezekiah, lying sick upon his Bed turned towards the wall, and prayed etc.  
To these Readins, it may be noted thus. That the word Alijah, doth not always signify in the principal and religious sense, but when it doth so, it is always set down absolutely. Otherwise if it be meant for an ordinary upper Room, it is most usually expressed with a note of distinction, as the Coenaculum portae, or upper Room of the Gate 2. Sam. 18. 33. The Coenaculum refrigerii, or cooling upper Room, Judg. 30. 10. the Coenaculum parietis, or upper Room of the Wall. 2 King. 4. 8.  
And it may be perceived moreover, that besides the common 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the house, the Bedchambers also, especially those of the Prophets, were bound to be (as much as they might) of the same kind with these upper Rooms, and opening towards Jerusalem. The case of a sick man (besides others) laid a necessity of Devotions here too, and therefore, these also were to have their prospect toward the holy City, or if that could not (it could not always) be, than respect was to be had of that Wall of the Room which pointed towards the Temple. Therefore the King Hezekiah turned himself towards the Wall, 
Don Isaac Abraban▪ in Isai: 38. 2.  and prayed. Jonathan's Targum rendereth it towards the Wall of the Sanctuary, meaning (saith Abrabaniel) the Western Wall where the Ark stood. All this is true, but the immediate sense is that the King turned towards that wall of the Room which pointed towards the Ark which stood under the Western W●ll of the Sanctuary.  
'Tis possible this Wall might be written upon with some title of Reverence and Remembrance; for the jews to this very day inscribe their walls, with East, West, North, or South, according as the holy Land lieth from the Country where they are, only to put them in mind of that Coast, towards which they are to worship. So the jews in the West▪ as Italy Germany, etc. write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mizrach upon their Walls, that is Oriens, because Jerusalem lieth East from them, as the learned Schickard hath observed, and their Menasse Ben Israel answered me by Letters.  
Whether or no this kind of upper Room for this reason might not be called Coenaculum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kir, or Parietis. The wall upper Room. I would not so presently resolve, though I know it pretendeth much better than the received meaning.  
Once more, Herodotus telleth that when Sennacherib the King of Assyria came out against Egypt, Sethon, who had formerly been a Priest in Vulcan's Temple) but was now made King) being reduced to a very hard condition, by the revolting of his men, retired himself in Coenaculum (so the Translator) into an upper Room, and there lamented his case before the Gods. The success was, that the Assyrian forces were suddenly and totally disappointed by an Army of Mice, to the memory whereof, the Statue of Sennacherib was set up in Vulcan's Temple holding in his hand a Mouse, and saying these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He that looketh upon me let him learn to be religious, This put me upon the consideration, whether there might not be some such use of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Egyptian way. But I did not find that any matter could be made of this, more than a mistake in the Translation. The Greek is that the Priest went up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Scholiasts of Homer and Hesiod▪ as Phavorinus also &c, say this word signified at the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a stately pile of building, or a great man's house, but was afterwards taken for any ordinary one. Indeed the latitude of the word is so great that it hath been sunk down from a Palace, to a Stable, for so also it signifieth, somewhere.  
But julius Pollux reckoneth this word among the Loca Sacra, and therefore it should not have been translated there. Magalia. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is quoted by Suidas for a Place Holy enough. It must needs be taken there, for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Sanctuary itself, for it is taken for such a Place into which none but the Priest might enter.  
And this was the meaning of Herodotus, that Sethon went 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not into an Upper Room, but into the Adytum, or Sanctuary of Vulcan's Temple, and there made his case known, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Before the Idol, etc. Herodot▪ in Euterp.  
The Talmudists make yet another use of this word Alijah, in the Tract Nidda, fol. 17. b. where the womb of a woman is called by this name of recess. The Place is quoted by the Aruc, and out of that by Drusius, and made up into this Proverb, 
Drus. Adag. Hebraic. fol. 106.  Ovis cecidit supina & ex●it sanguis é Coenaculo. But by a very great mistake, for there is nothing of a Sheep, or a Proverb in it, as the Learned Buxtorfe hath already admonished, In addendis ad Lex. Talmudic. Col. 2676.   


Es, 3. 26.  CHAP. IU.  
And her gates shall lament and mourn, etc.  
And she being desolate shall sit upon the ground.  
DEsolation in Scripture is otherwise expressed by Silence & sitting upon the ground; By the first because Great Sorrow is so. And the 2d hath Nature enough in it besides a derivation down from the manner of the Hebrew Mourning. So Ezech. 8. 14. there sat women weeping for Tammuz. And in the 8 of Amos at the third, It is said, That the Songs of the Temple shall be howl, in that day many dead bodies shall be in every place, tbey shall cast them forth. Peace, or be silent. So the Margin according to the Letter, which must needs here take place, for the paraphrase in the Text (in silence) expresseth not enough.  
But as the things themselves, Sitting, and Silence, fall not out single, so they are most commonly put down in company. So Job 2. 13. His three friends came to him, and sat down with him upon the ground seven days, and seven nights, and none spoke a word unto him, for they saw that his Greise was very great. So Es. 4 7. 5. Lament. 2, 10. etc.  
We may know this (as we do some other things) the better by the contrary. But than first of all it is to be observed, That in Capital causes, as in the case of Suspension, Lapidation, or the like just violences against Nature's course, it was forbidden both by the Roman and the Jewish Law to make any Lamentation at all for any such miscarriages of Dissolution. By the Roman. De his qui not. inf. L. Liberorum. § Non Solum. The Jewish is under the Title Sanhedrin, C. 6. fol. 46. b. in the Mishna 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That these are not to be lamented by the Lamentation of Mourners, but only in the heart, that is (saith the Gloss) that they are not to be mourned over by any sumptuous or solemn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but by the closest Rite of funerals, etc. Col. 2. Their Burial too is as negligently appointed, and leaving them in little better condition then that of an Ass, fol. 46. a.  
This is to tell the reason why the Blessed Virgin and the other Women which stood afar off, (as the other Gospels) or near, (that is, as near as they could for the Soldiers) were not to make any solemn, usual show of Lamentation. The Mother of Jesus must needs be reduced to the Extremest state of sadness and contristation. If the Face and Countenance of the Action were too little, yet these words, Woman, behold thy Son, could not choose but turn her heart within her, (as God said once of himself, Hos. 11. 8.  
And yet, though No sorrow were like to hers, Lament. 1. 12. She would be terrible in these praises. This was the reason why She, and the other Women stood: 'Tis no such wonder of the other Women. But She stood up still in a resolute and almost impossible compliance with the Law.  
For you are not to take it so, as if the word Standing there, were an Expression of Course. 'Twas necessary. And they might not sit down in that case, as some of the Masters ignorantly paint the story. They were to stand, as by the wrong posture to free the Company from any suspicion of Mourning for a Malefactor.  
'Tis true indeed that we read of Mary Magdalen, and the other Marry▪ sitting over against the Sepulchre, and they sat there to mourn over the dead, And therefore they sat, but this was after leave obtained of the Governor to bury the body. This leave vouchsafed, and the Law discharged, the two mary's might sit down and weep over the Sepulchre in the open and usual manner.  
Now from this behaviour of the Jewish mourners, Sitting, and Silence, the same words use to be said of a dead City or Country. As Esa. 47. 5. The daughter of the Chaldaeans is bid to sit down silent, and get her into darkness, and he no more the Lady of Kingdoms. So Lament. 2. 10. The Elders of the daughter of Zion sit down upon the ground and keep Silence. So here. And she being desolate shall sit upon the Ground.  
The words are spoken of the Daughter of Zion, the special part of jerusalem, and here meant of the whole City and Country.  
The Prophecy pointed at a nearer desolation, but might possibly have an influence upon the last destruction thereof by Titus Vespasian. I am sure as if it had been so, The Reverses both of the Father and the Son, made for the memory and celebration of this conquest, are imprinted with the fullest expressions and commentary upon these words.  
In stead of the daughter of Zion, a silent Woman, Sitting upon the ground, and leaning her back to a Palmtree, with this Inscription, Judaea Capta.  
Note here that the Reverses made to commit victories to memory, were always written upon with some representation of proper respect unto the Place conquered, as in a very 
Jean Poldo de ' l' antiquite de la cite de Nismes.  ancient Coin of Augustus Caesar, Brass. The Face is double, This Inscription. Imp, Divi. F. that is, not Imperatores Divi Frat●es, as the Antiquary of Nismes. (Imperatores with a single P is false writing in the Medals) but Imperator Divi Filius, for Augustus Caesar is principally meant, though Julius be there.  
The Reverse a Crocodile enchained to a Palmtree, the Inscription, Col. Nem. that is, Colonia Nemausen●ium, or the Colony of Nemausium, now called Nismes in Languedoc. The devotion of the reverse is to celebrate the absolute victory of Augustus over all Egypt, after the Battle at Actium. The Palmtree is common to Egypt with judaea, the Crocodile almost proper. And 'tis signal in both these that the conquered should be fastened to the Palmtree, which is the Emblem of victory.  
But it is more to be considered▪ that no Conquered City or Country besides this of Judaea (I could observe none) especially before the Times of Titus) is expressed upon the Coins, by a woman sitting upon the Ground. I know that the posture of sitting is a Ceremony of Roman Lamentation too. But to call a Flourishing City The Lady of Kingdoms, Es. 47. 6. or the Princess among the Provinces, Lam. 1. 1. And to express a taken or destroyed City, by a woman sitting upon the Ground, is clear Hebrew Phrase, or if it were not only theirs, yet it was theirs first, and must be learned from them.  
And therefore I must needs think that the Emperor's Reverse was contrived out of this Prophecy.  
And when I consider how great a man the Jew Josephus was in the Emperor's Court, and that he served him presently, and famously in the Action, before the Walls of Jerusalem, I continue to imagine who it was that had a hand in the Device.  
To save this Interpretation harmless, I must confess here that I find in one of Vespasians Reverses, Silver, A woman standing upon the Ground, and leaning herself to a Palmtree, with the very same Inscription, judaea capta.  
This put me to some wonderment at the first. But when I took notice that her hands were bound, I perceived that the mind of the Reverse was, not to express the Desolation of the Place, but the Captivity of the People.   

CHAP. V.  
The Kingdom of Heaven suffereth violence, and the violent take it by force,  Mat. 11. 12. 
This is a Strange Phrase, if it should be exacted by our manner of expressing. The Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and must not be passively rendered, as Beza would have it, but as Erasmus and the English rightly. And so the Syriac and the Arabic are to be understood.  
But for the manner of the Speech it is to be referred unto this Tradition of the Elders.  
Two men had an inheritance divided betwixt them by equal 
Talmud. in Jon. ●. C. 4 fol. 30. ●.  portions, and 'tis said of one of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he carried away his own part and his fellows too, therefore they called him Ben-Hamtsen, or The Son of violence until the day of his death, etc.  
By The Kingdom of Heaven is plainly meant, The Inheritance of the Saints and the means whereby to purchase it. The Gospel of the Kingdom, as it is therefore so called Mat. 9 35. which compare with Luke the 16. 16.  
This Inheritance was bequeathed to, and equally divided betwixt the Jew and the Gentile in a Christian way of Gavealkin. It was first offered to the Jew to take his Half, but which the Jew refusing to do, the Apostles cast off the dust off their Shoes, and turned to the Gentiles. And so the Gentile, like a good Ben Hamtsen, or Son of violence, took his own share, and the Jews too.   

CHAP. VI  
Noah's Lent.  
And the Rain was upon the Earth forty days and 40 nights,  Gen. 7. 12. 
During this time Noah and his Sons (so I find it in the Eastern Traditions) kept a Solemn Fast, taking meat but once a 
Catena Veterun, precipuè Ortentalium, in Pentateuhum, Arabice MS. in Arch. Bibl. Bod.  day, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, And Noah was the first who made the 40 days Holy, (or instituted the Quadrage simall Fast) in the Ark, Caten. Arabica, Cap. 24. If it be as the Tradition pretendeth to, The Institution of Lent is ancienter than we took it for.   

CHAP. VII.  
Caeci & Claudi.  
And (the Jebusite) spoke unto David, saying, thou shalt not come up hither unless 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 jebusite, and recovereth to the Fort, and (smiteth) the Lame and the Blind, hated of David's Soul.— Therefore they said, the blind and the Lame shall not come into the house.  2 Sam. 5. 6. 8. 
So the Original expressly.  
To prepare for that meaning of the words which I intent to take upon me, I shall insist a while upon some unobserved superstitions of the Ancients in the foundations and assurances of their Cities, Forts, etc.  
'Twas a Rule the trembling Heathen went by to undertake nothing (nothing anew especially) inauspicatò, without some ominous performance, we may call it what we please, but they did it upon grounds throughly concerned in experience and effect still attaining their end by what dark and secret ways of cooperation soever brought to pass, 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, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. saith Hesychius Milesius concerning the foundation of Byzantium.  

Arrian▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 52.  Like Ceremonies were performed by Alexander at the building of Alexandria, as Arrian in the third book of his Expedition.  
Such are often remembered by joannes Antiochenus, and out of him repeated by the Fasti Siculi, George Cedrens, and others.  
But I choose to instance a less known passage out of Abdilphakar in his Arabic History of the Foundation of Antioch.  
When this was laid by Antiochus the King, it happened that whatsoever the workmen dug up by day, was again thrown in by night, and they were affrighted from the work by a dreadful Apparition. The King called for the Astrologers and wise men, who after Sacrifice rightly performed, discovered an appearance of Almarick or Mars. It was agreed therefore 
Abdilphakar. Arab. MS. in Arch▪ Laudin.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that a magnificent Temple should be erected to his name, and his statue there set up, & that the foundation of the City should be laid under his Ascendent, etc. Also an Anniversary of three day's festival was instituted etc. and the Author saith, that these things continued 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 until the Manifestation of jesus 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 certain Configuration of the Heavens the most propitious that could be erected for the time being.  
So Muazzus the Top 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 superior world, so the City might be Coactrix Orbis here below▪ therefore the name of it was called Alchahira, as the Note upon Elmacinus in the Tarich Mulsliminorum lib. 3. p. 227.  

Hali ad Carpum. Ptol. adverb. 15▪  The Ascendent of a City (saith Haly) is that sign 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 Ptolemy, Catholicon, Tetrabib. 1. Where he appointeth his ginger in giving judgement of the Accidents of a City to take knowledge of the Sun and 
Ptol. Tetrab. ●. 5. 6. 4. & 5.  Moon's place in the Zodiacque which they had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, at the laying of the foundation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but especially of the Ascendent as the most principal Angle.  
According to these Rules Tarucius Firmicus cast the Nativity of Rome, and Vectius Valens an ginger of Antioch, that of Constantinople, the figure whereof is extant in a Greek Manuscript in the Vatican. The Horoscope was Cancer, and the ginger judged by the apparences that the City should stand 702 years as the Vatican book, as Cedrens and others, 696. which if it be taken of those years, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Zonara's Annal. tom. 3. in Constant▪ Mag. p. 7.  in which the City flourished under a full state of discipline, the ginger was not so much out, as Glycas thinketh. And moreover before the taking of the City by Mahomet the second, a great Conjunction was observed under the Horoscope. But in assigning the Ascendent of this 
Alkas Cyriac. Tab. Astron. Arab. MS. in Arch. Laudin. Ben. Isaac. Geograph. Arab. MS. Ibid.  City, the greeks and Arabians agree not, nor the Arabians themselves. For in the Tables of Alkas, Constantinople is set under 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Libra, in Ben. Isaac's Geography under 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Taurus, and though the same place may have several Horoscopes, yet to so much variety it will be hard to reconcile the matter.  
This Superstition hath been 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 cried out with a loud voice, Ecce adest hora praecisa de●ima sexta serè completa. Then immediately Ennius' Verulanus the Cardinal laid the first stone.  
The curious may see several Nativities of Cities, Forts, and Castles, with the Judgements given in Gauricus, junctin, Garcaeus, etc.  
The Figure of the Old Lodging at Merton College is yet to be seen in one of the Wardens Windows. I set it not 
John Chambers.  here down because it is already done by another in his Book against judicial Astrology.  
These Catholical Nativities were so much believed in by the Ancient Kings, saith Haly, that they enquired into the Genitures of all the principal Nati under their dominions, where if the Planets were found to look with a malicious eye upon the Nativity of the Kingdom. Interficiebant eum puerum, quòd ejus Regnum erat contra Regnum ipsorum.  
It may be seen 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 Ptolemy,) 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 Brass, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Telesmatically prepared. The 
Joh. Antioch.  Rites were, A pure Virgin was offered up in Sacrifice. A Statue of the Virgin set up, imposed upon with a New and secret Name, and Sacrifice done to That. And all this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For so the Statue was called. The Fortune of the City.  

Job. Antioch. in Arch. Barro●●●an.  So in Seleucus his foundation of Antioch, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  
The like Ceremonies were observed by the same Founder at the building of Apamea. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  
The Fortune of old Byzantium was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ceróe. When this was repaired into Constantinople, the Emperor's Statue was set up. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Holding in his right hand the Fortune of the City which he called Anthusa. But the Sacrifice was not as before.  
The Emperors offered up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Incruentum Sacrificium, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A Sacrifice without blood, and not to the Fortune of the City, but to God himself.  
Briefly Thus. The Founders of old at the building of their principal Cities, Castles, or the like, caused their Astrologers to find out a lucky position of the Heavens under which the first stone might be laid. The Part of Fortune found out in this first Figure was made the Ascendent of another. The first judged of the Livelihood and duration. The second of the outward Glory and Fortune of the City under the Influence of this latter configuration they erected a Statue of brass into which this Fortune and Genius of the City was to be called by Art. Thus spirited with this secret power, it was disposed of in some eminent or ●ecessefull place of the City, and looked upon as that thing which was only concerned in the fortune and fatality of all.  
Such a one was the Trojan Palladium no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Joannes Antiochenus, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or as John Tzetzes quoteth the place to Lycophron, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, telesmatically consecrated or under a good Horoscope by As●es the Philosopher, and presented to the Founder Trous, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. as a Statue enabled by Art to preserve the City wherein it should be laid up in a victorious and impregnable State.  
Olympiodorus relateth from Valerius Governor of Thracia under Constantius the Emperor, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Pho●. cod. 80▪  of certain Silver statues (laid up under the confines of Thracia and Illyria▪ Telesmatically consecrated against the Incursions of the Barbarians▪ which at the command of Valerius being dug out and taken away. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. within a few days after all Thracia and Illyria was every ●●ne by the Goths and Huns.  
I say then of the Claudi and the Caeci, that they were no other than those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Statuary Telesmes so much celebrated of old (as Nicetas) which unless they kept the City, the watchman laboured but in vain.  
They were placed by the Astrologers in some convenient Recess of the Fort, and had doubtless made good the place against David's men▪ but that as the great Sooth▪ sayer himself confessed, There was 〈◊〉 enchantment against jacob, nor divination against Israel, Numb. 22. 〈◊〉  
The usual Interpretation of this place is, (and 'tis the best of the bad) that the jebusites trusting themselves to the invincible condition of their Fort, brought up Lame and Blind men to call a scorn upon David's approaches. Therefore his soul hated them. I am sure I have made the best of this construction, and yet he that shall run it through all the Circumstances of the Text, will find it to be as impertinently cast up, as that of the Chaldee, which instead of the Lame and the Blind rendereth by way of Paraphrase; the sinners and ungodly Jebusites. Which some of the Hebrews endeavour to follow, but at an intolerable distance.  
I shall not want for a very considerable part of them, who though they have not lighted upon the very same, yet have said enough as to the clearness and advancement of that sense and meaning, which I have resolved upon. In the Celi Jakar you'll find that the Lame and the Blind may be taken for 
R. D. Chim●hi. R. Leu. Ben. Gerson. Celi. jakar & R. Esay in▪ locum.  Images. R. Solomon saith expressly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they were so, and R. David that they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Images of brass. R. Esay as R. David and Levi Ben Gerson say moreover— That the Blind and the Lame were Images written upon with the oath which Abraham and Isaac made to Abimelech, and that they were called Blind and Lame, because they had eyes and saw not▪ they had feet and walk not &c.  
But as concerning the conceit of Abraham and Isaac's oath to Abimelech I leave it at large. That which I take from them is, that they were Images of Brass, and the reason why they were called the Blind and the Lame, which if it had not ●in suggested by them, yet is the very phrase of the Scripture.  
They were the St●ichiodae or Constellated Images of Brass, set up in the Recess of the Fort, called in scorn (as they were hated by David's soul) the Blind and the Lame. Yet so surely entrusted with the keeping of the place, that i● they did not hold it out, the jebusites said they should not come into the house, that is, they would never again commit the safety of the Fort to such Palladium's as these. Therefore they (that is the jebusites) said the Blind and the Lame etc.   

CHAP. VIII.  

1 Sam. 6. 5.  Wherefore ye shall make Images of your Em●eds and Images of your Mice that mar the Land▪ and ye shall give glory unto the God of Israel: peradventure he will lighten his hand from off you, and from off your Gods, and from off your Land.  
When the Ark was taken Captive and detained by the profane Philistines, the hand of God was sore upon them, and smote them with Haemorh●ides, & ebullierunt villae & agr● in medio Regionis illius, & ●ati sunt m●res, & facta est confusi● martis magna in Civit●●e. So the vulgar addeth, the ancient Greek Copies have it not. The later agree not, some Hebrew Copies acknowledge it not, saith Mend●za, as if there were any that did? 'Tis found indeed in the Dras, as Chimhi hath observed. And it cannot be denied to the Romanists, but that it seemeth to be wanting, but by no means to be so supplied: 'Twere better the Ark should shake still, then that Vzzah should hold it up. Howsoever 'tis true that there was a plague of Mice, as well as of Haemorrh●ides. Concerning which the Astrologers being consulted gave counsel that there should be made 5 golden Images of the Mice, and as many of the disease to give glory to the God of Israel. The number was according to the number of their Lords, but for the thing itself the expositors whatsoever pass lightly over it, or stop the mouth of the letter with a mystery, perceiving no more of the natural sense, than a bare trespass offering, but wondering withal and not without cause, what glory could accrue to the God of Israel from such a homely present as the Counterfeit of a Mouse, or that which is worse. A thing which the holy Ghost here vouchsafed not to call by its own name, for the ●ert i● Teb●r●c●m, A●●rum Vestrorum. But the meaning of the ●●●ges is St●ichi●ticall, and to be given out of the telesmatical Traditions.  

●tolem. Centiloq. Verb. 9  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (saith 〈…〉 the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. i e. the generable and corruptible forms are affected by the Celestial, which therefore the Talismans' make use of by observing the entrance of the stars into them.  
The meaning is (saith Hali Aben Rodoan) or as the Hebrew translation, (Abu Giafar) that the forms of things here below are answered with the like figurations above, and that the Celestial forms have a ruling influence upon the sublunary, for example, the Scorpion and Serpent in heaven upon those in earth. Therefore the Sapientes imaginum inspiciebant quando planeta de sub radiis solis egrediebatur, & ingrediebatur h●s vultus, eumque in ascendente ponebant, & vultum quem intrabant sculpebant in Lapide, & miscebant cum eo alia ad has necessaria, faciebantque cum eo ex aptatione vel destructione quod volebant. etc. Observed when a planet was out of his Combustion, and entered into any of these forms, then placing the planet in the Horoscope they engraved the form upon a stone, then adding what else was necessary they fitted it to preservation or destruction, as they pleased, etc.  
These conceits the Greeks termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, otherwise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from whence the Arabic Talismath. The Chaldeans from the word in the Text Tsalmanija, Images. An experiment of the force is set down by Hali upon his own knowledge practised upon a Saracens servant in diebus Camorchae Regis. The servant had been stung with a Scorpion, and was cured by his master with a stone of this kinds engraven upon with the figure of a Scorpion. And the Saracen said, that the figure was cut when the Moon was in the sign Scorpio, and that the sign was in one of the 4 Angles. The mightiest in operation of this sort was Apollonius Tyaneus, a man of that note in the Heathen balance, that Hierocles the Se●ick▪ put him into the Scale with Christ himself, nay he accounted him the better man of the two, but which is sufficiently returned upon him by Eusebius Pamph. Cont. Hieroclem▪  
But the performances of this man had such appearances of wonder, that they extorted this doubt from the Orthodox themselves, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
justin Martyr Res. ad Orthod quest. 24. 245▪  etc. If God be the Creator and Lord of the World, how comes it to pass that Apollonius his Talismes have so much overruled the course of things, for we see that they also have stilled the waves of the Sea, and the raging of the winds, and prevailed against the noisome flies and incursions of wild beasts etc.  
And though Philostratus in that large Legend of his life hath no memory of these things, yet they are constantly ascribed unto this name by Codin. Cedrens. Hesychius, Olympiodoyus, the Greek Ms. cited by Leunclavius, The Chronicon Alexandrinum and John Tzetzes, C. 60. of his third Chiliad. quòd omnino legendum (saith Scaliger) siquidem horum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notitiam 
joseph Scalig: Epist. 180.  habere placet, & sane lectio non injucunda. Name in illo capite Apollonius sculpturâ Culicum & Ciconiarum, culices Antiochiam▪ Ciconias Byzantium ingredi prohibuit.  
But a fuller Tradition of this matter I shall here set down out of Domninus cited by Joannes Antiochenus Melala in the 10 Book of his chronography.  

joan Antioch n. Ms. in Arch. Baroccian. Bibliothec. Bodleian.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
In the same times of the Reign of Domitian, flourished the most learned Apollonius Tyaneus who got himself a great name by travelling about and making Telesmes in all places where he came, for the Cities, and the Countries. From Rome he went to Byzantium▪ and entering into that City of Byzus (now more happily called Constantinople) he made there also many Telesmes at the instance of the Citizens, as that against the storks, against the river Lycus which passeth by through the middle of the City, that against the Tortoises, that against the Horses and other strange things. Then afterward leaving Byzantium he went and did the like in other Cities. From Tyanis he came into Syria, and so to Antioch the great, where also he was desired by the chief men of the City to make such Telesmes as they had need of. And he made one against the Northern wind, and set it up upon the East port of the City.  
The Author goeth on, and at large describeth Apollonius his charms against the gnats and scorpions, adding moreover that Apollonius walking upon a day with the chief men of the City to observe the situation of the place, happened upon a ruinous pillar, and enquiring into the purpose of that, the Citizens related unto him, that in the days of Caius Caesar when the City had been shaken with an Earthquake, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
Johan▪ Antiochen Ms. in Arch. Baroci●n Bib. Bod▪  One Debborius a Talisman to prevent the falling of the City in case an earthquake should happen again, set up this pillar and upon that a marble pectoral inscribed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but which in process of time had been consumed by lightning, etc. The Citizens therefore were earnest with him, to set up a new Telesme, but Apollonius fetching a deep sigh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 refused to make any further Telesmes against the Earthquakes; but the Citizens being urgent upon him, he took writing Tables and foretold as followeth. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
And thou miserable City of Antioch shalt suffer twice, and a third time shall come upon thee, wherein thou shalt be consumed by fire even in that part by which Orontes runneth. And it may be thou shalt suffer yet once more.  
This written, he delivered the Tables to the Citizens, and departed into Sel●ncia, and from thence into Egypt, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
But the most concerning Telesme to the matter in hand is that against the Scorpions, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Apollonius caused an Image of a Scorpion to be molten in brass, and set it up upon a little pillar in the midst of the City of Antioch, and the Scorpions vanished out of all their Coasts.  
A like Telesme to this was set up at Hemp●● a City of Syria Apamea, that which Ptolemy calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In the middle of this, saith an Arabic Geographer, a stone there is set up 
Geograph. Nubiens Cl●n. 3. part. 5.  in a wall having upon it the figure of a Scorpion, and when any one is bitten he bringeth Clay and taketh out the figure, which having applied to the place affected, he is immediately oured.  
In the nether Region of Grand Cairo the Crocodiles were harmless, in the upper they destroyed the Inhabitants. To 
●ardan. de subtilitat. l. 9 Scaeliger. exercit. 196. Num. 6. joan. Bodin▪ mag. d●mon●man. l. 3. C. 6.  provide against this, the Talismans' cast a leaden Crocodile, which written upon with an Egyptian charm they buried in the foundation of a Temple. This for a long time defended the people, but when at the command of A●hm●t Ben T●lon the Caliph the leaden Image was melted, the Crocodiles returned to their own malice again.  
The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or fortune of Byzantium stood with one foot in a ship of brass, the Statue concerned the general Genius of the whole City. The Ship was a Telesme erected against the dangers of that tempestuous Sea, and while it stood entire stilled the rage, but some parts thereof being (none knew how) broken off and conveyed away, the Sea began to be as unruly as before▪ The cause whereof being curiously enquired after and discovered, the broken pieces were sollic●tously searched, sound out and p●t together again, and forthwith 
Zonara's Annal. lium Tom. 3. in anastasy.  the winds and seas obeyed.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. And that it might be certainly known that this indeed was the cause why the ships could not safely arrive, the pieces of the brass were again taken away. Thenceforth whatsoever vessels touched upon the Coast were driven back by the violence of the winds. This confirmed them in opinion that the breaking of the brazen ship was that which hindered their Carriages from coming up to the City. They therefore caused the ship to be most carefully repaired.  
These Consecrations (for so also they are called) were more usually but not only practised in the East. For Gregory of Tours reporteth, that at the repairing of a Bridge in Paris, there was found the Images of a Serpent and Dormouse in brass, and that at the taking away of these, the Serpents and the Mice came up in great number. More might be added of 
Leuncla v. pandect. hist. Turc. Num. 130.  the Serpentina columna, and the Statue Equestris ahenea, set up (this latter) against the Plague in Constantinople, the destruction whereof hath been followed with fearful and periodical 
Mizald. Cent. MS. Gaffarel. curiositez. innoyes su●la sculpture Talismenique des pers. c. 6.  mortalities. But enough hath been said, Mizaldus may be seen, and the late Author of the Curiosities.  
If we draw all up, the Sum will be the Ancient Rite of Averruncation, That in case a City or Country should be infested with any plague either of disease or noxious Creature, the Talismans' were consulted and desired to erect an Image of the plague under a certain Influence of Celestial Configuration.  
And this I say was the cause why the Philistin Astrologers gave counsel that golden Images should be made of the Haemorrhoides, and the Mice that marred the Land, to give glory to the God of Israel.  
The Telesme against the Mice according to Paracelsus is to have this manner of Consecration. Make an Iron Mouse under the Conjunction of Saturn and Mars, and in the House of ♃. Imprint upon the belly Al●amatatox, etc. Then place the 
Archidox. mag. l. 3. p. 135. edit. L●t. germanica. p. 103.  Telesme in the middle of the House, and the Vermin shall instantly leave the place. More than so he promiseth. Take a live Mouse and tie it to the Iron Image, and it shall die immediately. But I undertake not that the golden mice were so ceremoniously consecrated; yet that they had a telesmatical way of preparation answerable to the beginnings and mediocrity of the Art, my own reason, and above that the weight of Maimon's words induce me to conclude.  

More Nevoch. Part. 1. c. 1.  I say (saith he) of that of Samuel concerning the Images of the Haemorrhoides, that they were so called not so much from their external form, as from a secret influence within, remedial against the plague in the hinder parts.  
The Astrologers had perceived that this God had been pleased with the Brazen Serpent, which Moses the Talisman (so they would account him) set up upon a pole in the wilderness, Numb. 21. 8. And I need not stick to affirm, that this Brazen Serpent against the fiery Serpents was the first occasion (I say not given) but taken, of all these telesmatical practices.  
And thus also we may come to know (See Pliny Lib. 10. C: 27. Cyrenaici Achorum: Deum muscarum multitudine pestilentiam inferente, invocant. why the God of Ekron was called by the name of Baal zebub, that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as the Lxx) or the Fly-God. The Greek Copies of the Evangelists for the most part read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beelzeboul-Deus or Belus Stercoreus. So the Printed Arabic and the Hebrew Translation of S. Mat. But I presume not originally. And so Saint Hierome observed, for seeing the Idiom of Zebul is Syriac, it would have been expected, that that Paraphrase should not have read as it doth, (and undoubtedly ought) Beelzebub.  
But for the reason, if any could be given, Scaliger was likely to give as good as another, and yet his reason is, that the Scripture put this name upon the God of Ekron by way of derision, quòd in Templo Hierosolymitano Muscae car●es victimarum non liguriebant, quum tamen Gentium fana à muscis infestarentur propter nidorem victimarum.  
True indeed it is out of the Pirke Avoth, that a Fly was never seen in the Slaughter▪ house of the Temple. And 'twas a privilege of the Jewish Sacrifices above those of the Heathen. But that therefore the God of Ekron should be called the Fly-God, is a reason below that man's sagacity. He was properly so called as the most learned Selden. But for the 
Syntagma●▪ 2. c. 6.  cause he confesseth, Nequeo dicere, nec mihi quis alius opinor satis potest.  
But the Ekronites were pestered with noisome flies; To avert this Nuisance the Astrologers set up the Image of a Fly Telesmatically endued; the people finding the benefit of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, made it a God. The Israelites themselves did as much to the Brazen Serpent.   

CHAP. IX.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Act. 19 35. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is falsely; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not fully rendered. Our own Translation is, And when the Town-clerk had appeased the People, etc.  
But than it should rather have been as in Thucdyides, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. The Reader of the common Records, as the Scholiast there.  
But a man of this calling, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (as the Greek Orator of Aeschines) must not have undertaken upon the unwieldy people. The Syriac therefore and Arabic Translations render it, A chief Man of the City. The Aethiopicke, as the vulgar, simply, The Scribe; truly enough to the Letter, but not filling up the sense, nor themselves well knowing what they mean. De Dieu findeth in the glossary, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Scriba, Tesserarius. Therefore (saith he) Quum hic in Vrbe Epheso designatur aliquis qui absolutè vocatur, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, meritò intelligitur praefectus, qui militibus Symbola & munia praescribit.  
But none of all this will do right to the word. 'Tis thus.  
At that time the Asiarchae (so they are termed, v. 31.) who advised Paul not to adventure himself into the Theatre, exhibited the Olympics at Ephesus to the honour of Diana, which is a reason to me why Paul notwithstanding his purpose in the spirit to go to Jerusalem, yet stayed in Asia for a season, to win the more to his way, out of that solemn confluence of Heathen Saints then gathered together, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, out of the whole Common of Asia.  
In these Celebrations three principal Officers of Ludicrous, but Holy State were concerned.  
The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I learn this of an Ancient Author quoted by joannes Antiochenus Melala, in the 12 Book of his Chronography. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Joh. Antioch. MS. in Arch. B●roco●an, Bibl. Bod. Lib. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  etc.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  
That after the reviving of the long intermitted Sports (by an Edict from the Emperor Commodus) in the same Sacred Sanction Aphronius a Citizen of Antioch, and one of the Expraefecti was first named Alytarcha, under the person whereof he was daily honoured and adored by the name of Jupiter. And during the Solemnity, never came within doors, or lay upon Bed, but slept upon the ground, in the open air, lying upon stones covered over with a rush mat, and clean Carpets. His Habit was a long guilded Robe white as the Snow, upon his Head a Crown of Carbuncles, Pearls, and other precious Stones. In his hand an Ivory Sceptre, and white Sandales upon his feet.  
The Grammateus than first chosen by the Senate and People was Pompeianus by Name, a Quaestor, and descended of the Roman Senators. His habit also was a long white Robe, upon his head a Crown all of Gold made after the Laureate Fashion. And Him they honoured and adored under the name of Apollo.  
The same Senate and people chose Cassius Illustrius 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Procopius Illustrius Caesariensis, etc.  Amphithales, whose habit was in like manner a long white Robe of Silk, upon his head a wreath of bays, in the middle (or hanging at his breast) a golden pectoral, upon that the figure of Jupiter. He was honoured and adored by the name of Mercury, as I find all this in the learned Domninus his Chronography, etc. So johan. Antiochenus.  
The office of the Grammateus I conceive to have been the registering of the Victor's names, the time and Style of Rewards, etc. which were therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Records of the Holy Conquerors, as the inscription upon the Farnesian Marble: and the Receipt or Office of these Records was answerably termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. See Faber's Agonisticon, Lib. 3. C. 23. & 27.  
And such a Scribe or Actuary as this was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Who when he had appeased the people, said, ye men of Ephesus▪ etc. which how proper it was for him to do, will be easily confessed by them that shall consider what the Tradition hath that the Alytarcha was named by the Emperor, but the Grammateus and the Amphithales were chosen by the People themselves. And the Grammateus was first in order.   

CHAP. X.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Act: 19 35. 
What man among you is there that doth not know that the City of Ephesus is a worshipper of the great goddess Diana? etc.  
SO we translate, as the vulgar, Cultricem Diana.  

Quatuor Evangel: Epist. Apostol. & Apostolor. Act: Ms▪ Arab: in Arch: Biblioth: Reginens.  The Arabic Paraphrast doth not seem to have understood it. Junius his Translation of that is, Viri Ephesii, quis nescit Civitatem Ephesiorum esse Artemidis magna▪ His note in the margin is, Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non est hic. I had otherwise thought it might be an error in the printed Copy, but I found it so too in a fair pointed manuscript in Queen's College Library.  
For the Greek, the Etymologists notation is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Attically 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, One that maketh clean the Temple. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (saith Phavorinus) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one that sweepeth the Church. But Suidas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Not one that sweeps but adorns and beautifies the Temple, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Scholiast. Arist: ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 61. Astronomic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ Lib: 4. C: 7.  as the Scholiast upon Aristophanes.  
The word is sometimes read in Latin and elsewhere then in the inscription cited by Grut●r. for Julius Firmicus saith Defluens a. ☿ Luna si plena lumine feratur ad ♃ facit magnes etc. Neocoros quoque, aut prophetas, vel Sacerdotum principes. And the same Author in another place. Serapis in Aegypto colitur hic adoratur (i e. Alexandria.) hujus simulachrum Neocororum turba custodit, & ad memoriam vetustatis errans populus ordinem sacrorum in honorem integerrimi ac prudentissi●i hominis constitutum contentiosâ hodie animositate custodit etc. Where also it may be noted that in great and frequented Temples, the Neocori made up a considerable number, and were distinguished therefore into degrees of order, as by that 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Io. Go●osi●d Ed●s.  in the body of inscriptions. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and by the vetus Expositio totius orbis, C. 18. in the Description of Alexandria.  
The word is (by those who do it most properly) translated Aeditua, so the Syriac. And it is the uttermost sense the Interpreters have as yet gone down into. We may render it, as the Italian Translation by Deodate, Sagrestano, the Sacrist of the great Goddess Diana. But to be said here in so collective a sense of a whole City is without any known parallel in 
Master Selden.  Books, if men of the greatest conversation in these have sufficiently observed.  
In the marbles, (though less in these, but in the Greek Coins most frequently) it is found from the beginning of the Empire down to Gallienus. The inscriptions are in those of Augustus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In the Tiberian. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; In others, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Antonius Augustinus his note upon the word, is, Questa parola per intender la d'a molto da fare a quelli che veggono le Medaglie con qualche diligenza. That it hath perplexed even those who have perused the Medals with the greatest circumspection and sagacity.  

Animad vers. in Sueton p. 131.  Causabon to the Monumentum Ancyranum, hath this opinion. That when Caesar Augustus and the succession by his example, granted to provincial Cities the erection of Altars and Temples, and exhibition of the Olympickes etc. for the upholding of common interest, and to confess the honour and Divinity of the Emperors, the Cities so indulged, accounted it a special grace to be styled the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Sacrist of the Solemnities.  
For other Moment's making up to the untying of this hard word, I remit you to Master Selden upon the fourth Arundel Marble: where I think there is as much said, as by the revealed stock of Antiquity could possibly have been, though you may see to the later Petit. variar. Lect. Lib. 4. C. 10. But I shall set you down something out of an ancient Author, which will reconcile the word to this very sense and requite it to a less strange and unlikely sound.  
That the word is a term of Devotion respecting to these holy Games, the mentioned Marble intimateth enough, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Sacrum Certamen, etc.  
And the reverence indeed was of such an intemperate height that not the solemnity itself only, but the people also for the time being, and the victors ever after were accounted and called Holy.  

Johan Antiochen. uli S●p.  For, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
If any of the Company, whether Maiden or young Man, upon the acclamations of the holy People, were crowned, The Crowned as victor, was to spend the rest of his days in a cloister: for immediately after the Games were ended he was consecrated a Priest; likewise the virgin votaries, if crowned, were made Nuns.  
Nay so yet more holy was the opinion of these games, that the Emperors themselves accounted it no fall of Majesty to bear the Alytarcha's part and be a May. King, or Mock. jupiter in these Rovels.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
The Emperor Diocletian (as the same Author out of Domninus) took upon him the person of the Alytarcha, with this difference only, that whereas the Alytarcha wore a long white Robe of Silk, the Emperor wore one of purple. In all other respects he was habited as the Alytarcha used to be, holding in his hand a holy Sceptre, and doing reverence to the People.  
And as if he had been greater in these then in the Imperial Robes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. i. e The Olympickes ended, he would be King no longer, saying, I have put off the Empire by putting on the habit of Immortal Jupiter. And so continued ever after.  
The like was done by Maximinian, as the same Author in his life.  
Put all this together, and the sum will be,  
That the Celebration of these Games in this or that City of the Common, was a Solemnity throughly sanctified in the opinion of the people, as an observance of high devotion and Religion to the Gods and Emperors, the performance whereof could not be done without a priesthood of Ministers.  
And to that sense the Asiarchae ought rather to have been rendered, not Principes (as the vulgar (or Primores,) as the Syriack and Arabic) that is, the Chief of Asia, as we: (though this will hold too) but Sacerdotes Summi, The High Priests of the solemnity▪ the devotion whereof could not but move the City so obliged very much to affect the Dignity and Title of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to adituate such a piece of Divine Office, where so many Gods were present by their Proxies, where not the sports, themselves but all the Company were reputed Holy for that time, and some accounted so ever after.  
The Grace of this how often it was granted to this or that City, (as to some it was the fourth time) so often was the stile expressed in the imperial Coins. to the present purpose that of Valerian serveth best.  

Du Choul Discourse: de la Religion des ●ncieu● Roma●nes p: 117.  Upon the Reverse 3 Temples, in the midst an Altar, with the fire kindled, and wreathed about with a Serpent (the heathen Hieroglyphic of Mysteries and religion) with this inscription, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Upon the face 3 heads, answerable to the 3 Temples; The first of the Emperor himself, the other of his two sons, Gallienus and Valerian Caesar.  
For the Connotation of the turn or time as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. with mention of the Deity sometimes, but so often without it. The reason is hard and slippery. The last resolution that I know to have been made is this: That in all likelihood, The Mater Deum or the mother of the Gods was common to all the Cities of Asia; And that whensoever the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is written with a note, of the time only, as in those of the Gallieni, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In those of Caius; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. and most constantly so, The mother of the Gods is to be understood. Otherwise, if the special Deity of the place be mentioned, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in those of Maximine, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the God of the place is to be meant single.  
Certainly the Games could not wear out so much of their old relation as not to be principally addressed to the Gods of the first right, though not without a flattering concernment of the Emperors, the Gods below (as the times than were) having taken the place of those above. The old Gods of the Games were Jupiter in the first place, and the next Apollo. And that the respect to them continued still and beyond these days of Claudius, is plain by the note before, where the later is represented by the Grammateus, the former in the Alytarcha's part. And so I doubt not to understand the Reverses, where the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are set down without expression of the Deity. Where 'tis otherwise (and that is not often, especially if the last Observers Note be good; vixque aliter usurpatum 
M. Petit.  praeter tria quod sciam exemplareperias) It is a special super-acknowledgement of the God of the place; as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The great Diana of the Ephesians▪ whose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the City of Ephesus now was. It is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the now Sacrist of Diana. And why the mention should be so often ('tis only so for aught I yet know) of this Diana is not so strange, if it be considered that she was not only great of the Ephesians, but of all the Common; and to whose shrine there went up a more famous and frequent pilgrimage of Devotaries, then to any Holy Land o● theirs whatsoever.  
This is the sense of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and this was the meaning of the Actuary.   

CHAP. XI.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Act. 19 24. 
For a certain man named Demetrius a Silver smith, which made Silver Shrines for Diana, etc.  
THE Syriac Paraphrast leaveth the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he found it. The Arabic and Aethiopicke translate it Silver Images. Beza, Templa argentea, Silver Temples, but meaning by this certain Coins stamped upon with the Figure of Diana's Temple.  
Such indeed as these are found, Silver too, and among those of Claudius.  

Julius Pollux. Onomastic. Lib. 9 C. 6.  And 'tis the more probable, for that some ancient Coins have been called by the name of their Expresses, as the Athenians had a certain Coin (saith Pollux) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from the figure of an Ox imprinted upon it. So the Peloponnesians had a kind of Coin called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as Suidas) or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as Hesychius) from the figure either of a Swallow, or Tortoise enstamped upon it.  
And the Jews too had a Coin of very aged Memory, called by the name of the Print, which was a Lamb, to intimate (as it sounds to me) Him that was slain from the beginning of the World. 'Tis said in the 42 and last chapter of Job, that all his friends gave him a Peice of Money: The Syriac there is, pecudem unam. So the vulgar. The Greek and Chaldee, A Lamb. The Original is, Kesita, and but twice more found in Scripture, Iosh. 24. 32. which repeateth over that of Gen. 33. 19 where Jacob is said to have bought a parcel of Land for a hundred pieces of money. So we. The Margin is, or Lambs. But that is, as the Talmudists expound it, money enstamped upon with the Figure of a Lamb. R. Akiva said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. When I travailed into Aphrica, 
Talm. in Rosh. Hassanah. fol. 26. a▪  I heard them call money Kesita, or by the name of tae Lamb, but to what use will this be? why to the expounding of that which is said in the Law: a hundred Lambs, that is, pieces of money, Gen. 33. 19 etc.  
It cannot well be otherwise, for if we take the price of the field in Lambs (not doubting neither but that the old manner of exchange by wares was then most possible) what shall be said to Saint Steven's Tradition, that the field was bought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for a price of Silver, the same field, though Abraham be put there instead of jacob, corruptly enough notwithstanding what Master Broughton hath said, yet there it stands still, and upon irreconcilable terms in Reverence to the Book. Use that reverence still, The Book will be the bigger, and the Scripture the less.  
The Heathens say too, that the impress of a Sheep was marked upon their first Coin, and from thence their money was called Pecunia: and Varro saith that the hint of this was given à pastoribu●. The Roman Shepherds might have it from the Hebrews, to whom this trade of life was more famously peculiar.  
But the truest understanding is that of Erasmus, that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were little silver Chapels representing the form of the Ephesian Temple, with the image of Diana enshrined.  

Ammian▪ Marcell●n. in Juliano. ●i● 22. Num. 12. D●o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lib. 40▪ fol 82. De Militia Roman. Lib. 4. Dialog. 5.  And to this agree the Heathen Rites; For Asclepiades the Philosopher, Deae coelestis argenteum breve figmentum quocunque ibat solitus est secum afferre, was ever wont whithersoever he went, to carry about him a small silver Image of Urania.  
And Dion saith of the Roman Ensign, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That it was a little Temple, and in that the figure of an Eagle set in gold. But this to Lipsius is but I●tricatum aliquid, ubi enim in Nummis usquam talis effigigies? quin nudae eae conspiciuntur (& centenae aliquot extant) sine tegmine ullo Sacelli? In columna tan●ùm Trajani nescio quid in alis Aquilarum impostor, quod Sacelli figuram refer●, etc.  

Du Choul. p. 187.  'Tis true, that in the Coins this is very rarely expressed, though it be certainly found in a Reverse of Maxentius, Silver. The Eagle and Temple in Trajan's Pillar (though this use be made of it by some) cannot so justly be wrought over to this meaning. However 'tis a thing that will hardly go down with any body, that Dion should not know what belonged to the Roman Eagle.  
But the matter is not great. 'Tis more to this purpose, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Lib. 39 p. 62.  which the same Author mentioneth. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a little Temple of juno set upon a Table, and turning towards the East.  
This indeed is enough to declare the use of these Little Shrines in the Heathen Devotions, but supplieth not the main want of a like acception of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 passing (as in the Text here) in the diminutive sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or the like.  
'Twill be very hard to find it so elsewhere. And therefore make the more of this lucky passage in an old Scholiast upon 
Arist. Rhet. Lib. 1. C. 15.  Aristotle's Rhetoric.  
Aristotle saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that Callistratus accused Melanippus for cheating the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of three Holy halfpenny farthings. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are rendered by the Latin Interpreters fabri aediles, or templorum constructores. As if the Architecture of a Church were any one man's artifice. The old Scholiast expounds the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Temple-makers. But that is, (saith he) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, certain small wooden Temples enshrined with Images which they made to sell.  
A like sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; See in Codin, De Offici●● Aula Constantinopol.  
And such Temples as these (abating the Material) were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Silver shrines not for, but of Diana, made by Demetrius and the Craftsmen to be sold. And the respect of this was that which moved the quarrel. The great Goddess indeed was pretended, but at this time there was a solemn Confluence of all the Lesser Asians, to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Holy Games celebrated at Ephesus, to the honour of other Gods, but to Diana in chief. And it must needs have been very much out of the Craftsmens' way, if it could have been persuaded (as Paul endeavoured to do) that these enshrined Idolilloes of Diana so much bought up by the devout people, were no Gods because they were made with hands.  
And such a shrine as these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, c. 7. v. 43. as the Lxx rightly translate that of Amos the Prophet, c. 5. 23. The Original is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Siccuth, or Succoth Malcec●m; that is, not an Idol so called, as the vulgar and others; but the Tabernacles of your King or Moloch. Their King was Saturn, whom the Persians and Arabians called Civan or Caivan, as Aben Ezra truly observed▪ and the Persian Glossaries make to appear. The Egyptians called him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as may be seen in the Copticke Table of 
Prodr●m. Copt. C. 5. p. 147.  the Planets.  
The Idolatrous jews were to call a Heathen God by the Natives name, Ciun or Civan. The Natives were the Arabians, in whose wilderness they then were.  
Therefore the Prophet retained this word. But the Lxx as translating to Ptolemy, rendered Rephan, which Saint Steven followed. In these little Tabernacles they enshrined (as the Ephesians those of Diana in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Figures which they made to worship (it was the figure of a Planet) The Figures of Saturn, or the Stars of their God Rephan.   

CHAP. XII.  job. 26. 6. 7. 
Hell is naked before him, and destruction hath no covering.  
He stretcheth out the North over the empty Place, and hangeth the Earth upon Nothing.  
THough Hell be naked before Him that made it, (and yet he made not death) as to us, destruction hath a Covering. I have wondered much at the Curiosity (how learned soever) of some who undertake to set down the subterraneous Geography of this place▪ and describing so confidently as if they had been there already, not the Gates and Chambers of death only, but the very points of the Compass in that Region 
Rusca▪ de Infern. etc.  and shadow, and how many Souls may sit upon the point of a Needle.  
I will only put these men in remembrance of the Syriac Reading in the last verse: where instead of those words (but how little ae portion is heard of him?) that Translation rendereth. Et qualis sermo malus auditus est de eo? which seemeth to confess, as if our best expressions of the works of God were but in a manner to give the Maker ill language.  
And if it be so, then for men to speak of Hell as if it were Naked before us too, is to give him the Lye.  
But my business is to tell the meaning of job in the next words, He stretcheth out the North, etc.  
The North here is not to be taken for the Terrestrial Globe, as the jews would have it▪ for they are deceived who think the latter clause to be a Repetition of the former.  
The North is meant of the Heavenly Expansum, as the word extending sufficiently intimates. And though the North only be named, yet the whole sphere is meant. And yet not only for this reason (as all think yet) because the Northern Hemisphere was principal as to Job's Respect, and the Position of Arabia, but because this Hemisphere is absolutely so indeed, 'tis principal to the whole, for as the Heavens and the Earth are divided by the middle line, the Northern Half hath a strange share of Excellency. We have more Earth, more men, more Stars, more day. And which is more than all this, the North Pole is more Magnetical, than the South. 
Ridley of Magnetical bodies and motions▪ C. 6.  For I have always observed (saith a learned man in this experience) that the Pole of the Magnet which seateth itself North, is always the most vigorous and strong Pole to all intents and purposes.  
This North (that is the whole Firmament) He stretched over the Empty Place, that is, not the Air, as it useth to be said.  
The word in the Text is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tohu. This word signifies Nothing. So the molten Images Esai. 41. 29. are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wind and Tohu, that is, Confusion as we. Or Wind and Nothing. For therefore it is that Saint Paul said that an Idol is Nothing in the world. But especially it signifies that Nothing in the Chaos before the Air or Earth was made; as Gen▪ 1. The Earth was Tohu, that is, Nothing, or as the Lxx translate, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 invisible, or (as the Saxon turneth it) the Earth was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, idle. Over this Tohu or Nothing it was, that He stretched the North or Firmament, and then hanged the Earth upon the same Nothing. But of this manner of appension somewhat more is to be said.  
God in the beginning (as Mercator deviseth) struck a Centre in the Tohu or Inane, endued with that quality as might call unto it the congenial parts of the Chaos, which immediately applying themselves gathered into this Globe. Which pretendeth, as if the Frame consisted by an Equilibration of parts to the Centre of Gravity, as it continues to be mistaken by common Philosophy. But it is time to know that the Earth doth not hang ponderibus librata suis,— but by magnetical vigour impressed by the Maker upon the whole Frame, but especially communicated from the Centre to both the Poles by Meridional projection, by which engagement and conjuncture of parts, the whole so firmly and obstinately consisteth, that if by statical impulsion as Archimedes undertook, or by a higher distress it should be forced from this situation, it would eagerly and instantly return to its own place again.  
The thing is certain from the conformity of the Needle, to the Axis of the Earth in all parts of the 
Gellibrand of the variation▪ of the variation, etc.  world.  
From the Reasons of variation (and the variation of that too) caused by an unequal proportion of this Magnetical force in several parts of the Globe; from the Experiences made upon the Terrella or little Earth of Loadstone, the Poles whereof being found out by the filings of steel or otherwise, If a Needle or small wire be applied to the Equinoctial parts, it will place itself upon a Meridian, moved from thence it maketh an acute Angle to the Axis.  
About 34 degrees from the Aequator it makes a right Angle, from thence it continueth to be recto major, till it come to the Pole itself, where it standeth perpendicularly.  
Therefore the Globe of the Earth consisteth by a Magnetical dependency, from which the parts cannot possibly start aside, but which howsoever thus strongly seated upon its Centre and Poles, is yet said to hang upon Nothing, because the Creator in the beginning thus placed it within the Tohu, as it now also hangeth in the Air, which itself also is Nothing, as to any regard of Base or Sustentation.   

CHAP. XIII.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Luk. 13. 19 
It is like a grain of mustard seed which a man took and cast into his garden and it grew and waxed a great tree, and the fowls of the Air lodged in the branches of it.  
Pythagoras' said, Sinapi principatum habet ex his quorum in sublime vis feratur. That Mustard seed hath the preeminence among those things whose power is to ascend upwards. which might seem to pretend to the growing spirit of this grain, had not Pliny preengaged us to the sense of 
Plin: Nat: hist: lib: 20. C. 22.  operation, quoniam non aliud magis in nares & cerebrum penetret.  
The grain especially of the second sort, quae rapiciam froudem exprimit, is not unapt to shoot forth in a garden soil under what clime soever not intemperately cold, and to a proportion of height more than ordinary; and 'tis one of those which a great Naturalist of our own bids us make experience of, whether it would not grow up out of a Staggs Horn. Cent. 6. 550.  
But of so prodigious a stature as the Gospel describeth I could not find any observation made by those who have most of all noted upon the exotic simples. It is to be imputed to the strange pregnancy of the Hebrew earth, concerning which, as of their City, very great things have been spoken.  

K tub. fol. 3, b.  In the Babylonish Talmud R. Joseph saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
A certain man of Siehem had bequeathed by his Father three bows of Chardell or Mustard, one of which was broken off from the rest, and it yielded nine Kabs of seed, and the wood thereof was sufficient to cover over the Potter's House. The same Tradition is remembered in the Jerusalem Talmud cited by Tremelius 
Tremel i● Mat: 13▪ 31.  out of the second (it should have been the seaventh Chapter) of Peah, or de angulo agri, the Corner of the field to be left for the poor etc. and here the bow yielded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not nine, but three Kabs of Chardell or Mustard seed.  
In the same place of the Jerusalem Talmud (quoted also by Tremelius) Simon the son of Calaphta saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I had a stem of Chardell in my garden, into which I could climb up as into a fig tree,  
Though I doubt not but the Doctors overreach, yet it argueth so far the extraordinary growth of this Herb in that good Land, that our Saviour is quit of the strangeness and wonder of his words.  
So when he saith that the Mustardseed is the least of all seeds, though it be not precisely true in respect of the smaller seeds of Poppy, Rue, etc. yet it is as properly spoken to the Jew as if it were, who when he useth parvis componere magna, 
More Nevoch: P. 1. C▪ 56. f●l. 37. b.  commonly doth it by the grain of Mustardseed: so in the More, Maimon maketh a comparison betwixt the Firmament and a grain of Mustardseed. They are comparable, (saith he,) in the three dimensions, though the one be of the greatest and the other of the smallest magnitude.   

CHAP. XIV.  Mat: 6. 1. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. etc. Take heed that you do not your Alms before men. etc.  
VEry ancient Copies have it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And so the Vulgar. Take heed that you do not your righteousness etc. which is the word for Alms in the Oriental phrase.  
That of Solomon Prov. 10. 2. The treasures of wickedness profit nothing, but righteousness delivereth from death: The book of Tobit rendereth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Alms deliver from death. So the Lxx Psal. 24. 5.  

Perush Ben Syrae. 10. Alph. 1. Psal 17.  The Hebrew ancients say that David gave Alms to the poor every day, and moreover as oft as he went into the Synagogue or School, saying those words, I will behold thy face in righteousness etc. as the Perush to the wise sayings of Ben Syra. Where also the poor man's box is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the box of Righteousness.  
The poor indeed in Scripture are called Domini bonorum nostrorum. Prov. 3. 27. Withhold not good from them to whom it is due. Mibhahalau from the owners thereof. And therefore to give to the poor is but suum cuique tribuere. Aristotle's Justice.  
The Hebrew stile of begging intimateth alike. Their Maunders use to say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 think me worthy. Or 'tis just that I receive. Vaijkra Rabath, § 34. Nay 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Da mihi praeceptum, Give me the commandment. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for so Alms is called in the Jerusalem tongue, saith the Gloss to Shemoth Rabath. §. 36. which is the reason why our Saviour called those riches withheld from the owners thereof, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The unjust, or unrighteous Mammon. Luk. 16. 9 The Targum upon Hosea 5. 11. calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mammondiskar, the Mammon of a lie, so Shakar most properly signifieth, but is often rendered by the LXX, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. which therefore may bear the same signification Hellenistically in this place, and opposing to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or true Mammon in the next verse. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth both.  
The Syriack and Arabic render Mammona iniquitatis, the Mammon of iniquity, which is the proper meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and first respected unto by our Saviour, that is Riches unjustly detained from them to whom it is due. Or (to take Shakar Arabically) the Mammon of the poor.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, before men.  

Talmud in Chagig fol: 5. ●.  R. Jannai saw one giving a Luz (the fourth part of a Shekell) to a poor man before company, he said unto him, it had been better not to have given him at all.  
Nay he (say they) that doth his Righteousness in secret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a better man than Moses our Master.   

CHAP. XV.  2 Tim: 3. 8. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. etc.  
Nonv as Jannes and Jambres, etc.  
COnsidering what Saint Paul citeth elsewhere out of Aratus, Epimenides, etc. He might possibly take this from Numenius Apamensis a Philosopher of Pythagoras his Sect, quoted by Aristobulus in the book dedicated to Ptolemy Philometer. The Philosopher delivereth. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. See for the rest Euseb. Pamphilus Evangel. Praeparat l. 9 pag: 241. Edit. Steph. 1544. The sum of his Tradition is, that Jannes and Jambres the famous Magicians of Egypt, were accounted worthy to contend with, and thought to come not far behind the great Moses in the matter of the Plagues.  
Otherwise the Apostle might learn this at the feet of Gamaliel.  
For Jonathans' Targum readeth Exod: 7. 11. And Pharaoh called the wise men and Magicians.  
And they (that is, the Magician's Jannes and Jambres) did the like with their enchantments.  
Pharaoh called them (saith an Arabic Geographer) out of Ansana, an ancient City of Egypt pleasantly situated by the Nile, Vrbs antiqua, ●dificio, Viridariis & locis amaenis ad animum relaxandum aptis perpulchra, plurima fructibus & fertilitate 
Geograph. Nuliens. p: 4. Climate. 2.  at que frugibus abundantissima, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
And this is commonly called the City of the Magis, and from hence Pharaoh called them upon appointed days to contend with Moses the Prophet. Upon whom be peace.  
The manner of the contestation is set down in Menachoth cap. col. Haccorbonoth Hatsibbur. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
Talmudin Menach: fol: 85. a. Shemoth Rabath: § 9  etc. i. e. john and Mamre said unto Moses, thou bringest straw to Aphraim. He said unto them, men use to bring herbs to jarak.  
The meaning is (as the Gloss there, and Sherirah in the Baal Aruch) Aphraim was a place in Egypt abundant in corn, and to bring straw thither was (to speak it in the heathen phrase) to bring Owls to Athens. So for Moses to show his Legerdemain in Egypt, where the black Art was so notoriously known. Moses retorted upon them like for like.  
jarak was a place abounding with herbs, and yet all men carried their herbs thither. See the learned Buxtorf. Lex: Tit. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  

Plin: Nat. Hist: lib. 30. C: 1.  The Tradition was not altogether unknown to Pliny, by whom the Contestation is called Magices factio a Mose & janne & jotape, Iudaeis pendens. Apuleius also maketh mention of joannes a great Magician mistaken by Pius for Saint john. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sive Vita Mos: fol▪ 5. 6.   
In the Dibre Hajamim Mosis they are called jane & Mamre, and said to have been the two sons of Balaam. So Jonathan's Thargum. Numb: 22. 22. and the book Zohar upon the same place. fol: 90. Col: 2. where they are called jones and jombres, as in the Tauhuma fol: 40. But Gedaliah in the Shalshelet saith, that their native Names were john and Ambrose fol: 13. Col: 2.  
Palladius tells us of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. An enchanted Garden in Egypt 
Palladius in vita Macari●▪  where Jannes and Jambres the Magicians of Pharaoh intended to lie buried, and Macarius saw the place, the Well, the Iron chain, and brazen bucket etc. the Magicians hoped to enjoy this Paradise after death.  
But they failed of this expectation, for as the sounder ancients receive, they were drowned in the Red-sea. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, the sages of blessed memory deliver (saith an old Midras upon Exodus 15. 10.) that what time the Egyptians were overwhelmed in the Sea, the two Magicians John and Mamre were drowned with them.  
The same Tradition I find in an Arabic Catena upon the place in Exodus▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
Catena Arab. MS. in Pentateuch. cap. 17.  i. e. The tenth (Plague) He brought out the Children of Israel with a strong hand and a mighty Arm, but Pharaoh and his Host were drowned in the Red sea, 
Vid. Geograph. Nubiens. p. 5. Cl●m. 3.  called also Mare Suph, and Mare Calzem. And these are the Names of the Magicians which stood up against Moses and Aaron, and resisted the work of God before Pharaoh King of Egypt, Dejannes, Jambarus, and Sa●udas. These caused Pharaoh and his People to transgress, and God destroyed them with Pharaoh and his Host in the Red sea, etc.  
The place was that Part of the Red sea which lieth upon the Coast of Jethran, a dangerous and Tempestuous sea, saith the Arabic Geographer, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
Geog. Nubiens. p. 3. Clim. 3.  i. e. And in this Place it is said that Pharaoh (cursed of God) was overwhelmed.   

CHAP. XVI.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Gen. 41. 45. 
And Pharaoh called Joseph's Name Tsophnat Paaneah.  
THat which is here stood upon, first is; whether the Imposition of the Name be out of the Kings own Egyptian, or out of Joseph's native language. If Egyptian it be, (saith Aben Ezra) than I know not what it meaneth: If Chaldean, than I know not the name of joseph, etc. The first word Tsophnat, may seem reducible to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tsaphan, which signifieth, to Hide, but for the next, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
R. Bechai in Penta● fol. 56▪ A. Col. 1.  It hath no fellow in Scripture, saith Bechai 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. but I find (saith he) in a certain Oraison 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hampaeaneah Neelamim, A Revealer of Secrets.  
But whosoever will derive this Name from the Hebrew (Calvin may better say it then I) are but argutè ridiculi. The imposition of new Names in the Egyptian, as in the Persian Court, was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a reflection of honour and 
Joseph. Ja●chiad▪ Paraphras. in Dan. C. 1. 7  worship, saith Don joseph. And a considerable circumstance of this reputation it needs must be, that the Names should be given out of the Prince his own Tongue, from whom the honour descended. Putatur esse vocabulum Aegyptiacum, saith Buxtorfe. 'Tis certain. For besides the Authority of Philo, Ramban, and others, it is assured by the Copticke Pentateuch, which expressly readeth; And Pharaoh changed Ioseph's name into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Samaritan readeth as the Hebrew: but the Lxx as the Copticke, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
So the followers of that, though I meet with an Arabic version of the Greek Pentateuch in Syriac letters, reading not as the Lxx▪ which it tranflateth, but as the Hebrew Tsophnat Paaneah: a difference which I was not able to reconcile unto that common consent which appeareth against it. Though I meet also with another Arabic Translation of the Greek, rendering much after the same rate, where yet the word is set down in the Margin right, and in Copticke Characters, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psonthon Phanek▪ with this Arabic note upon it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
Pentateuch. Arab. MS. in Arch▪ Laudini●.  i. e. And the meaning of this name in the Language of the Place (the Egyptian) is, One that knoweth secret things.  
The Armenian Translation rendereth, And Pharaoh called joseph Fés●●t. But what the meaning of this should be, the most learned among themselves are confessedly ignorant.  
This is all the inconstancy of reading I could observe. For the Interpretation, Procopius saith it signifieth, Fertilitatem sive commodam Aëri● temperiem. Saint Hierome rather in words then sense otherwise, rendereth it, Salvator Mundi. So the vulgar. Vertitque nomen ejus▪ & vocavit eum linguâ Aegyptiacâ, Salvatorem Mundi. And the Author of the Lexicon to the Complutensian Bibles setteth down 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paaneah, Orbis, Mundus: but did very well to add▪ Secundum Translationem nostram. And yet to save the credit of the vulgar, the Roman Expositors generally rest themselves upon this meaning. And the reason given is, eò quòd orbem ab imminentis famis exitio liberâsset. But this should rather have been the reason why the same joseph was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shor, The Ox. Gen. 49. 6. as jarhi and the jerusalem Targum there. For the seven fat kine in Pharaoh's dream, were joined in presage with the seven full ears of Corn, as the mysteries of Cheapness and Fertility.  
The Impress of an Ox hath the same signification in the Ancient Roman Coins. And an Ox of old (as Varro saith it) was counted a man's fellow: for by the Law of that time, He 
Varro de Re. Rust. Lib. 2. C 5.  that should take away an Ox his life, was to redeem it with his own.  
In an old Roman Marble, the Complete Husbandman is described holding a Bullock by the mouth, and setting his left knee upon the Back: which Camerarius unridleth out of the Hieroglyphickes; where a Bull is written for the Earth, as Macrobius is his Author in the Saturnal. Mahomet's Parable was, that the world was supported by an Ox, the Head whereof was in the East, which whether it respecteth to the strength of this kind, or be an Allusion to the former sense (as it might be) I distinguish not.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But there be that think (saith the Tradition in Suidas) that the Great God of Egypt, Serapis, was no other than joseph. And the Stories run parallel, for this Apis is said to have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a certain rich man, etc. who during the dearth at Alexandria, supplied the People's wants at his own proper cost and charges, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. To whose memory therefore, after his death, A Temple was erected, and in that an Ox dedicated, as being the Hieroglyphic of an Husbandman.  
But whosoever he was that revealed to Saint Hierome this gloss of the name, Salvator mundi, sufficiently abused the Father. Moses Aegyptius expressly affirmeth that after diligent inquiry made of the Natives themselves, he received this Notation of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hammegulleh nistarim, a revealer of Secrets. The Copticke beareth him infallible witness, where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Phanec, signifieth vates, an Augur. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Psonthon, futura, things to come. So the Greek Interpreters. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; What meaneth Psontomphanec saith Theodoret? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
Theodoret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  i e. An Interpreter of hidden things, as one that was able to tell the understanding of Dreams.  
So Zonaras, Philo, Josephus, etc. Nam & prodigiorum Sagacissimus erat (saith Justin out of Trogus Pompey) & somniorum primus intelligentiam condidit. Thus also the Scholiast 
Scholiast: Arab: Ms▪ in Pentat: in Arc●hiv: Bodleian.  upon the fore▪ quoted Arabic version of the Greek Pentateuch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. This interpreted, is the name of one that can interpret hidden things.  
The Babylonish Targum, as that of Oncelos, leave out the name, but render as before. And Pharaoh called Joseph the man that revealed Secrets, as the one; or the man to whom Secrets were revealed, as the other. And thus the Rabbins universally. One of the Jews entitleth his Commentary upon the Pentateuch Tsophnat Paaneah. Another calleth his book Paaneah Razah, which is all one. A revealer of Secrets. The Syriac Translation setteth down the Name and rendereth accordingly. So the Onomasticon Syriacum cited in the Prodromus Coptus. Likewise the Arabic Paraphrases, as well the Vatican Copy, as that of Erpens Edition. They express diversely, but their Interpretation is the same.  
The collector of that which is called the Chronicon Alexandrinum, attained to this sense of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Which interpreted, is one to whom it is revealed what shall be hereafter, and delivereth moreover, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that the Egyptians, after the introduction of those plagues upon them by Moses, called him Psonthonphanche, or one that kn●w things to come.   

CHAP. XVII.  Gen: 4. 15. 
And the Lord set a mark upon Cain, lest any one finding him should kill him.  
ONe will needs persuade us that some other Copies read it, & posuit Deus Cain in signum, that God made Cain an example. If he knows any Hebrew or Samaritan Copies that read so, he knows more than all the world besides do. If any other Copies, he knows nothing to the purpose, for 'tis impossible for that sense to be wrested out of the Original. So that upon the matter there is no variety of Reading at all. Only the Persian Taric or Chronologie instead of Cain, setteth down Kabel, by what Tradition or Corruption I know not, unless to swallow the murderer up in his Brother's name. Therefore the Translations universally agree, excepting one or two Arabic versions of the LXX, who translate it vachukka, And the Lord imprinted, etc. as if the mark had been made with a pen of iron, or the point of a Diamond.  
I observe but one Criticism noted upon the Text, and that by Moses Gerundensis. It is that he saith not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. signum dedit, or signum fecit, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & signum posuit, to show (saith he) that it was a mark of that kind that it should stick by him. It may be added that whereas we translate it, And the Lord set a mark, we may render it, And the Lord set a Letter. For so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oath signifieth too, and giveth name to all the Letters of their Alphabet.  
According to the natural Magicians and Cabalists, the first man Adam and all the rest of mankind in his right had divine original marks imprinted upon them by the finger of God. The marks (as they receive it) were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pachad and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chesed. The first was to keep the Beasts in awe of men, The latter to keep men in love one with another. The first they otherwise call the left hand and sword; the other the right hand and sceptre of God. These characters at the first were very strong and of great prevail. But since the prevarication these Traditioners say they grew very much defaced and worn, and very hardly to be distinguished either by Man or Beast; not utterly defaced, but partly remaining, and so much the more or less legible, as the man hath more or less blotted out the Image of God in him. Quod sentiens Cain (saith Cornelius Agrippa) timebat, inquiens ad Deum, omnis qui inveniet me etc.  
So far as this holdeth, it was necessary that Cain should have a new mark set upon him. There could not be much of the old impression in him. R. Menahem saith that he was of a Diabolical extraction, begotten of seed conveyed by the Serpent into the Woman, He is said indeed to have been of the wicked One. 1 john. 3 12.  
But 'tis certain and enough that he made the earth guilty of Blood, innocent blood, the righteous blood 'tis called, his own brothers too, so soon and first of all, and in so small a World of Mankind.  
The Conducement of all this is but Cabalistical, and so to go.  
For the mark itself. The Greek and Latin diversities are not great, the most and Soberest concentre in this misunderstanding of the Lxx, who translate that which should be vagus & instabilis, a vagabond and a runagate etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, concluding from thence that the mark was nothing else but a continual trembling and consternation of his whole Body, especially his head. (I wonder how they knew that) manifestly, pointing out and distinguishing him to any one that should cross the way, which very opinion is also quoted by Don Isaac Abarbanel out of his Wisemen. But besides that this sentence cannot be safe from a mistake in the ground. The mark must needs be more signal than so.  
Aben Ezra quoteth some to say that a strong heart was given to Cain, which made him formidable to all, and that this was the mark; but my own opinion (saith he) is that the Lord set a Real mark upon him, but the Scripture hath not declared what it is. R. Solomon saith that it was a mark imprinted in his forehead. Theodoret saith it was such a one as rendered him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, So Barrabas is called in the Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a notable prisoner, a notorious one it should be, or as the Saxon, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 man a strong thief. This manner of expression must needs be derived down from some visible mark imprinted at the first. And the occasion could not be given before cain's time, for he was the first man that ever had a mark (such a mark) set upon him.  
The Author of the Arabic Catena maketh him proof against man and beast and all the Elements. He saith that the mark was such an impression upon Cain, as enabled him to walk and be securely among the wildest of the Beasts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
Catena Arab. Ms. in Arch. Bodle●an C. 8.  A sword could not enter him, fire could not burn him water could not drown him▪ the Air could not blast him, nor any Thunder or lightning could strike him▪ etc.  
In the Berisheth Rabath or great Genesis. R. Judah saith that the mark was a circle of the Sun rising up upon him. R Aba said that it was a Dog delivered to him, and Isaac Abarbinel reporteth from them, that this was Habels' dog wherewith he was wont to keep his sheep, but appointed now by the blessed God to keep cain's body. R. Joseph said, that it was a Horn branching out upon him. Others say it was a Letter taken out of the Tetragrammaton, &c. See R. Isaac Ben Arama in his Commentary upon the Pentateuch, fol. 30▪ a. Col: 1. Ole Tamid: fol: 43. a: Col: 1.  
These Traditions are wild and distant, and cannot reconcile any belief.  

Ezech 9 3, 4. etc.  But in the vision of Ezekiel, the Lord said unto the man that had the writer's Inkhorn by his side. Go through the midst of the City etc. and set a mark upon the foreheads of the men that sigh and that cry etc. He was utterly to slay old and young, maids, women and children, but he was not to come near any one that had the mark upon him.  
If it can be found out what mark this was, I think it may be as equally devised what that was which was set upon Cain, lest any one finding him should kill him.  
The Margin there is, Mark a Mark. Theodotion, the Vulgar, etc. more expressly set down, mark a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou, which is the last letter in the Hebrew Alphabet. And the Original is without controversy so, as Junius hath very earnestly proved upon the place. Sixtus Senensis may be seen Lib: 2. p. 115, 116. Biblioth. Sanctae.  
I am not of their Interest who would contrive this Letter into the sign of the Cross (otherwise a mark of all reverend estimation) but this Letter is nothing like it in the Hebrew or Samaritan Alphabet, in the Aethiopicke it sufficiently resembleth, but that cannot be brought over to this concernment. Saint Hierome indeed, Origen etc. are quoted to the contrary; but 'tis all one as to bid one not to believe his own eyes. Unless we will prefer that manuscript Alphabet in the Vatican transcribed by Bellarmin and Villalpend us before all the general trust. In this Alphabet the Samaritan Tau is so much like a Cross ♓ and no more.  

The Doctors say so in Shabba of the Talmud fol. 55. Col. 1.  'Tis enough that it was the last Letter of the Hebrew Alphabet, and so the ancient Hebrew Doctors hold themselves as R. David upon the place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our Doctors (saith he) of blessed memory, interpret the word Thou here to be the Letter Thou, etc. This Tradition follows. That the blessed God said unto Gabriel, write upon the foreheads of the just men the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou in ink; but upon the foreheads of the wicked write the same letter in blood, etc.  
The same Doctors deliver elsewhere, that the mark which was set upon Cain was the first letter of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Teshu ba which signifieth Repentance. If it be so, (and 'tis very likely) these repenting men in the vision, and Cain had one & the same mark; the first letter of the word for Repentance and last of the Hebrew Alphabet; but to be set down in the Samaritan Character, because the vision was before the Captivity. The form of the Character was this N. Th. or as the manuscripts thus, Z.  
'Twas a mark of repent Murder, it pointed out the Justice of God enough, but his mercy more. The vengeance seemeth to have meant his Death by the same violence, but by a long expected and accidental hand. The mystery of the mark was of easy tradition from one to another, for the world was not so presently numerous. The sentence of itself went forth severe enough, but was not given to stand all. He was promised to be a Vagabond and a Runagate, but you find him in the next verse getting of Children, and building of Cities. And by the greatest Man in the East of his Time. It is to be thought that it was a custom of those parts for the Head of the Family to offer up set and solemn extraordinary 
Job. 1. 5.  Sacrifices for the Children; for Job said, It may be that my Sons have sinned and cursed God in their hearts, etc. And therefore I think it not unlikely that Adam the High Priest of the World then, should do his uttermost to make an atonement for this Blood. Josephus himself saith, that he was quitted of the Murder by Sacrifice, but he saith too, what no man yet hath believed, that it was by his own.  
I know not how to account his long life a down▪ right punishment, but indulged by the mercy of God, and necessary to the multiplication of mankind. As the Greater before, so the Lesser Worlds now were but in their Chaos, till the Soul of Society was infused, and then they became a politic Living Thing. 'Twas Cain that first built a City, and called it after the name of his son Henoch.  
I cannot impute his Invention of Arts to the Curse. Though simplicity of Living might become a new made world, and the beginnings of things; yet the growth towards a Commonwealth and stature of People, required an exaltation of the first homeliness by a device of crafts and mysteries.  
I conceive no great matter in this, that Cain went out from the presence of the Lord. So did Adam and Eve too. But Cain went and dwelled in the Land of Nod. And Abarbinel saith, that he findeth in our Latin Books that Cain dwelled in Hodu (so the Eastern Geographers call India) and that 'tis possible that place may be called so from Nod, in the sense of wand'ring, etc. But how wand'ring is to be reconciled to dwelling, somebody would do well to say.  
The greatest part of Cain's curse lay in this, that there was a separation betwixt him and the Faithful Church of that time, concluded up in the family of Seth. Said Aben Batric saith (Saint chrysostom also and Epiphanius, as they are quoted in the Catena Arabica) that our Father Adam after the Fall retired himself into a Mountain of India called the Holy Mountain, prophesying that from this Mountain one should ascend, and another go down; He meant Henoch by the first. The other was Cain, who said to his Brother (according to the Samaritan, etc.) Descendamus in Campum, etc. And in these Plains the Murder was committed. After which the Family of Seth kept themselves to the Hill, instituting a Holy Life, and were therefore called The Sons of God; But the Cainites continued still, as they increased, to inhabit and take up the valley, leading a Life there so wretched and forlorn, that as James the Bishop of Sarug in Mesopotamia saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
Jacob. Sarug. Epis. in Cat. Arab▪ MS▪ c. 15.  Neither the Children could tell who were their Fathers, nor the Fathers which were their Children, etc.  
Therefore these Cainites were called the Sons of Men. And thus far he went indeed from the face or presence of the Lord.   

CHAP. XVIII.  Zach. 6. 12. 
Ecce Vir Oriens nomen ejus.  
Behold the man whose name is the East.  Zach. 3. 8. 
Adducam egoservum meum, Orientem.  
I will bring forth my servant, The East.  
TO redeem this place (and many other equally engaged) from the received sense: I must needs lay down this new ground.  
That the special Presence of God ever was and is in that part of the Heaven of Heavens which answereth to the Equinoctial East of the Holy▪ land.  
Here I desire not to be told over again, that God is in all places. I know it. Or that he is in all places alike. I know that too, and in what respects. But I am sure he is otherwise present in Heaven than in Hell, and so otherwise in one part of Heaven, then in another.  
Neither is it to be thought, as if there were an East or West point in that place which needeth not the Sun or Moon to shine upon it. Nevertheless I require that that part of the highest Heavens which answereth to the Equinoctial East of the Holy▪ Land be so called for the present, and I will prove it hereafter that the Scripture hath called it so already.  
Now to make good the ground, you may hear what the Ancients say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; To the Gods we attribute the Eastern parts, saith Porphyry de Nympharum An●ro; and these parts are called by Varro in Festus, Deorum Sedes, The Gods Abode: for Cincius and Cinnius Capito gave this reason, why the left, that is the Eastern Omens, were more prosperous than the Right.  

Physico●. Lib. 8. Text. 84.  But more expressly and excellently, the Philosopher himself. The First Mover (saith he, meaning God) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ etc. must of necessity be present either to the Centre or Circumference of his Orb, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; but motions are most rapid in the nearest distance to the Impression; Therefore the Mover ought there to be. But that part of the Sphere is most rap●ly moved, which is most remote from the Poles: therefore the Movers place is about the middle line. It is the reason (as I think) why the Aequinoxes are believed to have so sacred an import and signification in Astrology; for by them it is judged (saith Ptolemy) as concerning things divine, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. and the service belonging to 
De Coelo. l. 2. c. 2 Text. 15. Averroë●. l. 2. Text. 3. Proxima autem fa●c●bu● utrinque imposit● Montescoercent, Claust●● A●●la Afri a, Europ● Calpe, Laborum Hercul ● metae. Quam ●b causam indig nae Columnas e ●s Dei vocant, creduntq●●p rf●ssas 〈…〉 admisisse maria, & rerum naturae mut●sse faciem. Plin. in Proem. l. 31. Averro●s. in Arist. De Coelo Lib. 2. Text. 3. Plin. l. 6. c. 17.  the House of God.  
But the Philosopher's meaning is not, as if the Mover presented himself 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 Religion's worship God that way.  
But the Equinoctial East passeth through the whole Circle.  
Of Necessity therefore 'tis to be meant of some certain position; nor is it possible to mean it but of the horizontal segment of the then Habitable world: the uttermost bounds whereof from Sun to Sun, 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 myself have seen, 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 fix 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 himself and his Geometers Beton and Diognetus deliver it, the River Hyphasis, or as Ptolemy 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 Emperor's Provincial Chart with this Adscription. High Alexander Responsum accepit, usque quo Alexander? that here the Oracle should say▪ Alexander no further. Tabul. Peutingerian. 
Abulfed Arab MS. in Arch. Biblioth publ. Cantabrigiens  Segment. 7.  
The Arabic Meridian passeth through the tenth degree of Longitude from that of Ptolemy, so Abulfeda the Prince in the beginning of his Geography. The River Hyphasis Ptolemy placeth in 131. 35. The difference of Longitude is about 120 degrees. The second part of this is 60. And because the Meridian of Jerusalem is 70 degrees from that of Ptolemy, 
Ptol. Geog. l. 7. Asia Tab. 10.  that is, 60 from the Arabian; the Holy City was as it was anciently termed, Vmbilicus Terrae, the Navel of the Earth, precisely placed betwixt the East and West of the Habitable world.  
Therefore the Equinoctial East of Jerusalem is the Equinoctial East of the whole, and answering to the First Movers Receipt, which therefore was said to be in Orienti Aequinoctiali.  
This is fair for the Heathen. The Christian hath far greater reason to believe it, and yet beleiveth it less.  
But for late resentments they are not much to be valued. This is not the only old truth which is overgrown with Time and Interests. Some men purposely yield themselves intractable to such things as they are not willing to hear of. This is the strongest and most impertinent kind of unbelief, fitted only for this or that Generation, and getting up for the present to a repute of wisdom above that of the Children of Light.  
There is a foolishness of God which is wiser than 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 substantial belief.  
The Notion of Paradise in the Christian acception was that part of Heaven where the Throne of God, and the Lamb is. The Notion is elder than so. 'Twas the Reverend Say of Zoroaster, the Magician in the Chaldaean Oracles, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Seek Paradise, that is as the Scholiast Pletho, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The all enlightened Recess of Souls. The Scholiast Psellus yet more sagely, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Chaldaean Paradise (saith he) is a Choir of divine powers encircling the Father.  
This grave saying of Zoroaster holdeth very well with Irenaeus his Tradition.  

Irenaeus adu. Here's Lib. 5. C. 5.  He delivereth, That the Receipt of Just and Perfect Men is a certain Paradise in the Eastern Part of the Third Heaven. And moreover he saith, that he received this Tradition from the Elders, that is, (as he himself interpreteth) ab Apostolorum Discipulis, from those which heard it from the Apostles.  
See Saint Basil. D● Sp. Sanct. 6. 27. Gregory Nyssen orat. 5. in Orat. Dominic. Euseb. Hist. Ecclesiast. Lib. 9 C. 17. or fol. 97. b. of the Greek. Gregentius in Bibliotheca Patr. Anastas. Sinait. in Hexaëmeron. C. 7. etc. in all which you shall find as much as this comes to. But you have Scripture for it also.  
The Sun 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 Eastern part of Heaven where the Throne of God is thought to be. He makes himself 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 than a Latin Translation corrected by no Original; besides what Interpolations there be, not coming so near to Canonical Scripture, as to be taken for Apocryphal.  
But the fault is not so much in the Book itself. The Original we know, whatsoever it were, is given over for lost as yet. But the Arabic Translation hath escaped. The Manuscript I meet with entitleth two Books unto Ezra the writer 
Cod. Arab. MS. in Arch. Bo●.  of the Ancient Law. The second containing the Canonical and received Ezra and Nehemiah; The first is this fourth Apocryphal, but very clear of the suspected passages.  
No mention here of the two strange Beasts Henoch and Leviathan: No dividing of the Age into twelve parts, etc. I have cause to believe, that it is the most authentic remain of this Book; though for the horrible vision it availeth me nothing, for it beginneth at the third Chapter of the Latin, 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 Eastern Gate; Therefore that Gate was shut up, and might not be opened any more but to the Prince. Ezech. 44. 2.  
It is generally confessed that the Representations there made cannot be taken for any Temple which before was, or which afterwards was to be in Jerusalem; also that it is to be meant of the Jerusalem which is above.  
And so the Eastern Gate may be said to be, Extra termin●s hujus mundi, not in this but in the other world, as Saint Hierome concluded.  
But whatsoever the Vision describeth, whether a Temple made with, or one made without hands, yet this is plain, That the Glory of the God of Israel was seen to come by the way of the East.  
But of this I make no great matter. That in the Revelation, Chap. 7. 2. if it look not this way, I know not which else it can.  
The words are,  
And I saw another Angel ascending from the East (from the rising of the Sun) having the Seal of the Living God, etc.  
Some of the best of the Ancients (as Primasius, etc.) doubt not to set down here Christ himself instead of this other Angel. Then it was he that ascended from the Rising of the Sun.  
But because this Book also is a Peice of Scripture, which very few men (and the fewer the better) have made bold to understand: I shall make use of an Authority which is sufficient of itself, Ps. 68 32, 33. David saith, Sing unto God ye Kingdoms of the Earth, O sing praises unto the Lord. Selah. To him that rideth upon the Heaven of Heavens (which were) of old▪ etc. So we translate it, or from the beginning.  
This runneth counter with that strange Interpretation of Gen. 2. 8. by the Chaldee, Theodotion, Saint Hierome, and some more. Plantaverat autem Dominus Deus Paradisum a principio And the Lord God planted a garden of pleasure first, or from the beginning. Which leaveth the Cabalists in a probable condition, for they say that seven things were made before the Creation, and they reckon this Garden for one.  
But now since that, men have better advised themselves, and generally translated the Place as the Lxx did of old. And the Lord God planted a Garden Eastward or toward the East.  
It should be so here too, which rideth or sitteth upon the Heaven of Heavens Eastward, or in the Eastern part. (The same word Kaedem is used in both places) so the Old Saxon, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 am 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
So the Lxx, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and so the Syriac, Arabic, and Aethiopicke Translations. Indeed the Syriac and Arabic of the Maronites Edition rendereth with some difference and transposition of the Original, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 audire fecit vocem suam ab Oriente, vocem fortem, He made his voice to be heard from the East. a strong voice.  
And thus I found it also in an Arabic Manuscript, the precept. Relig. quoted hereafter.  
But I have an Arabic Translation of the Psalms (the possession whereof I am bound here to acknowledge amongst many other favours to the learned Master Selden) which rendereth the place closer to the Original. 'Tis there, Sing unto the Lord riding or sitting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the Heaven of Heavens in the Eastern part.  
They that would have it otherwise, seem to understand 
Constitut: Apostol▪ l. 2. c. 61.  it better than the Apostolical men did (for I cannot account the Authors of their Constitutions very much below.)  
Then rising up (say they) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and turning towards the East let them pray unto God which sitteth upon the heaven of heavens in the Eastern part.  
This is the ground I promised to lay down.  
The superstructions I mean to set up upon it, shall help to assure the ground itself as well as be assured by it.  
This is the reason why God planted a Garden in Eden Eastward.  
The simplest meaning and most resolved upon, is, that Moses described in respect of Judea. But than it had been sufficient for the Geography to say Beëden, for Eastward added nothing to the situation. Others therefore coming nearer to the words translate it ab Oriente Edenis, referring it to the Country of Eden. And so the garden was planted Eastward, that is upon the Eastern side of Eden. But consider the word again, and you'll find that Mikkedem, Eastward, respecteth to Paradise not to Eden. And therefore Mercer, nil obstat (saith he) generaliter accipere in parte mundi Orientali consitum fuisse tunc Paradisum Orientem Solem versus.  
But to lose over no more of that time which hath been curiously spent upon the Delineations of Paradise, note only what Damascen and the Bishop of Bethraman deliver. That 
Moses Barcepha de Paradis. lib. 31. c. 13.  at the beginning of March the Sun always riseth directly over Paradise.  
The meaning of Moses is this, that the Garden of Eden was planted towards the Equinoctial East of the Holy Land. And the meaning of that is, that the Sanctum Sanctorum of this Mother Church pointed toward that part of Heaven, where the Sun riseth in the Month Nisan.  
The Sanctuary of Paradise was that Recess of the Garden which was distinguished and made so to be by the presence of the Tree of Life. 'Tis said indeed, that this Tree of Life was placed Betoch haggan, that is (as we translate it) in the middle of the Garden. And S. john seems to bear us this witness too in the Apocalypse. But Tremelius knew this was but an Hebraisme in the old, and but an Hellenisme in the New Testament. And therefore the Woman's answer in his Translation is, Sed de fruct● illius Arboris qua est in horto hoc etc. And yet because the conjunction here is discretive, But of the Tree, one concludeth from thence, that therefore it must needs be in the middle of the Garden, though the hebrew be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not Said, but, And of the Tree. I know it may be taken for But, as elsewhere, let it be so. Yet the He is emphatical both to the Tree and to the Garden. And so the words are. But of the Tree which is in this Garden God hathsaid etc.  
Do we think that God spoke unto Moses out of the Centre of the Bush, or that our Saviour would have the man and the millstone thrown into the very middle of the Sea? The Tree stood in the Eastern part of the place. Otherwise why the Cherubins and the flaming sword upon this side of the Garden to keep the way of the Tree of life?  
And whither should it respect but this way, that Cain went and dwelled in the Land of Nod on the East of Eden. Gen: 4. 10. Nay the Man himself, when he was driven out was assigned to dwell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over against the Garden, as the Greek addeth, that is on the East of Paradise, as the Greek is rendered by the versio Arab. Ms. LXX. in Arch: Bodl: Gen: 3. 24.  
The truth is (how strange soever it may seem to be) that Adam worshipped God in Paradise toward the East, and so did the whole world till Abraham's time.  
The Hebrews deliver that God created Adam with his face towards the East. I cannot tell that, but that he was no sooner dispatched out of the dust, but he fell down to the same earth again, and adored his maker this same way, there is this great probability.  
Besides the commonly used words for East, West etc. in the holy tongue there be 4 other Names assigned to the 4 Cardinal points of Heaven of a more especial 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 Sun etc.  
But in the Holy way the East is called Kedem, that is, the face or forepart, the West Anchor, the backpart. 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 been 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 Arabic. It is certain 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 himself 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 God's presence upon the Ark in the Western part of the Tabernacle and Temple with his face towards the East; as if these names had not been imposed long before the Ark was known or thought of in the world, Nay before Abraham was, these were, and yet this passeth with some sot a very happy Criticism.  
But however, that not only Adam, but the whole world also worshipped towards the East till Abraham's time, my Authors are not only Maimon in his More, but the great Saint Ephrem also and others in the Arabic Catena. The Tradition there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
Caten. Arab Ms C. 35. in Genes.  i. e. from Adam till Abraham's time, which was the space of 3328 years, they worshipped towards the East.  
I depends from the very same ground, that the most solemn piece of all the Jewish service, I mean that great atonement but once a year 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 Priest shall do with the blood of the Goat as with the blood of the Bullock, and that he shall take of the blood of the Bullock and sprinkle it with his finger upon the mercy seat 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 Priest can be said to sprinkle the blood Eastward; they may well enough, for they suppose the Priest to have stood with his face towards the West.  
Tawos' the Persian paraphrast rendereth it super faciem propitiatorii in Oriente, upon the mercy seat in the East, Meaning I think, as an Arabic Translation of the Greek, On the Eastern side. The Greek itself is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Eastward as the English. So the Chaldee, the Syriack, Saadiah Gaons' Arabic, etc.  
All word for word, for indeed the Text could be no plainer than it is. That the Blood was to be sprinkled Eastward. The meaning is thus. It is known that the sprinkling of blood, this blood especially, was the Figure of him, who by his own Blood entered in once into the holy place and obtained eternal Redemption. Heb: 9 12. Aaron therefore though at 
Mishn. Talmud in Tamid. c. 4. fol. 35. B.  other times he still turned his face towards the West; Nay though at the kill of this very Goat, and this Bullock he not only turned his own but even their Faces also towards the West. As the Talmud in Joma; yet when he was to execute 

Mishna Talmud in Joma, c. 3. fol 35. b. Maimonid. in Jom. h●ccippurim.  
Isych: Hieros●lom. in Levit. c. 16.   this greatest Course of the Mystery, he placed himself on the wrong side of the Ark, and turning his back to the beggarly Ru●●●ments of the world▪ he sprinkled this blood Eastward, The Jerusalem 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 down to us from the very same Eastern part. The ground laid is able to put a like understanding upon the places.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (●aith Baruch) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Look about thee, O Jerusalem, towards the East, and behold the Joy that cometh unto thee from God. Baruch. 4. 36.  
I know there be that loose this prophecy upon the captivity. I am not certain but that Cyrus may be pretended by the Letter; but I assure myself that our Saviour lieth hid in the Mystery.  
Olympiodorus perceived this. Look about thee, O Jerusalem, towards the East, etc. that is (saith he) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Towards Jesus Christ our Lord the Son of Righteousness &c, That the Messias is aimed at, will be certain to any one that will but consider the prophecy, for none else could be called the Everlasting Saviour, verse 22. But ●e that saith look about thee toward the East, appointeth them to a certain place, and not nigh: but then why toward the East? It is evident, that he means it of that part from whence the Saviour is said to have come down from Heaven, and was made man.  
Therefore the Father is said to have raised up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esay●1 ●1. 2. That is as Procopius, Hierome, and Cyrill, Christ our Righteousness.  
The more part I know, crook the Prophecy to the Patriarch Abraham; He is called indeed by the Apocryphal 
Wisdom 10. 6.  Wisdom, the Righteous; but more duly the faithful Abraham. Galat: 3. 9 But Righteousness itself 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 certainly to be meant by the outside, (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 Sun of Righteousness is promised to arise with healing in his wings. Mal: 4. 2.  
W. tindal's Note (I think 'tis his) upon that place of Esay is a good old truth. The Prophet means (saith he) King Cyrus which should come swiftly, as a Bird flieth and destroy Babylon, and set the Israëlites at liberty. He should fulfil that which the Lord had devised and decreed. In him is figured Christ, which with the light of his word, purgeth the whole world of Error and Idolatry, and setteth the Consciences at peace and liberty. He flieth swiftly out of the East, that is out of Heaven, whereupon he is called the day spring from on high. Luk: 1. 78.  
But the prophecy of Michah is plainer yet: And thou Bethlehem Ephrata, though thou be little among the Thousands 
Micha. 5. 2.  of judah yet out of thee shall come the Ruler of Israel etc.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the which (not fearing to do it without example) I translate. And his goings forth are out of the East from the days of old.  
And this is one of the reasons (for there is another too) why our Saviour is said to be the Man whose name is the East.  
The other reason is this.  
It was said before, that from Adam till Abraham's time the whole world worshipped towards the East.  
This Original, Principal, and (as it ought to have been) everlasting Ceremony, by an Error of the Persian and Chaldaean worshippers, degenerating into an Idolatry to the Sun, Abraham (saith the learned Maimon) by the instincts of God appointed out the West to his Hebrews. Therefore the Tabernacle and Temple were set towards that side of Heaven, God in the mean time seeming to leave his mistaken place in the East, and come down to this stiffnecked people. This was a Literal, and Pedantical Nation and (to comply with the secret intended mystery) were so to be dealt with. They did, and they did not worship towards the West.  
'Tis true all the sacrifices were offered up towards that way. In the Rites of Azazell, the two Goats were to stand with 
Maim: in jom. Hakkip: c. 3. §. 2.  their faces the same way. The pile set up for the Phara adumma or Red Cow was to have windows in it, and the prospect of these was to be towards the West. Talmud. in Phara▪ fol. 96. a.  
The 6 Lamps in the Golden Candlestick were appointed to burn towards the 7th, which was that in the middle, but the face of this (saith Maimon) was to burn towards the most holy place, and that it was called the Western Lamp. Beth habbech: C: 3. §. 8.  
But all this while they worshipped no more towards the West, then towards the North. They worshipped towards the Ark (it was told you before) or towards the place of that. They do so still. And they were, and they are to do so, because the Sun of Righteousness was to set upon their Horizon. Therefore they were; And they are to do so, because (as to them) The man whose name is the East is not yet brought forth.  
Observe but the Oeconomy and dispensation of this business throughout, and there needeth no more to make good the Ground.  
That this MAN was called the East will appear by the places in Zacharie. c: 6. 12. c: 3. 8.  
Behold the man etc. And I will bring forth my servant etc. In the Holy Text it is Behold the man whose name is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tsemach, that is, as not unlearned men have rendered it, the Branch. It is to be noted, that as the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth also germinare, so the Hebrew Tsemach signifieth lucere & oriri, for that which we translate the Brightness, the Syriac rendereth the Tsemach of his glory, Heb: 1. 12. And in the Jewish Astrology the Horoscope or East Angle is most commonly so called.  
We are to read the prophecy as the Lxx did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
Dialog. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: p 105.  i e. Behold the man whose Name is the East. Thus it was urged to the Jew Tryphon in the most ancient times of Justin Martyr. And thus also to James the Jew in a like conference in the Cetab ol borhan c: 6. & 6. meeting.  
The purpose of that book is to prove out of all the Prophets 
Ge●ab. ol. borhan Arab. MS. in Billioth. Ba ●●o●ensi.  etc. that our Saviour was the Christ etc. Justus alleged this place among the rest. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The strong God said (by Zacharie ehe Prophet) Behold a man whose Name is the East.  
But Saint Luke puts all out of doubt, where another Zacharie relating to the former saith of our Saviour that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we render it the day spring from on high, or as Erasmus and the vulgar, the East. Which Beza not knowing how to dislike, and yet considering with himself, that the old Prophecy must be so translated, or else the new must not put it down Germane ex alto, the Branch from on high, but which no man accepted of.  
That the Tsemach in Zachary was the fame with Saint Luke's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Beza judged rightly.  
But that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot be rendered by Germane, it is convinced by the words following. To give light unto them that sit in darkness etc. And therefore qui Germane vertunt (saith Scaliger of the Tsemach in Zachary) imperite faciunt, audeo dicere neque mentiar, contra verbum Dei; who so translate it the Branch, do ignorantly, nay I may say and say true too, they do contrary to the word of God. The place in Zachary is to be read thus. Behold the man whose Name is the East, and he shall rise up or shine out from under him, that is from under God the Father.  
Jeremy the Prophet would not otherwise be understood c: 23. 5. Behold the days come saith the Lord, that I will raise up unto David, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tsemach Tsaddick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Righteous East, as the Lxx, that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Severus, Christ the Sun of Righteousness, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Eusebius, who elsewhere is called the light of the Gentiles, and the light of the world.  
Taeitus himself doth unawares deliver some such thing as this, Hist: lib: 5. He is there telling of the destruction of Jerusalem; how the doors of the Temple flew open on a sudden, and a more than humane voice was heard, that the Gods were now upon departing etc.  
These things saith he made some reflect upon an old prophecy that was found antiquis Sacerdotum literis, which foretold, eo ipso tempore fore ut valesceret Oriens. That at such a time the East should prevail. I doubt not but the Prophet who ever he were, directed himself to the Man, Cui Oriens Nomen ejus, Whose name is the East. Zach. 6. 12.  

Greg. Mag. Moral. in Job: cap. 1●  In relation to this Name of Christ the Christians also by some have been called Orientales. 'Tis Gregory the great's Moral upon those words of job, That he was the greatest man in the East. Referring to the same the blessed Virgin hath been termed Orientalis porta, the Eastern gate; as if that were the meaning of Ezekiel's vision c: 44. So Saint Ephrem upon those words of Jacob, this is the house of God and this is the Gate of Heaven. This saying (saith he) is to be meant of the Virgin Mary, who became as it were another Heaven, truly to be called the House of God, as wherein the Son of God that immortal word inhabited; and as truly 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 again to he opened. Caten: Arab: C: 58.  
It is not to be omitted that his Star 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 Gospel of this Nativity, they also came from the East,; for their Temple is to be seen upon the East of Bethlem, as the Nubian Geographer.  
He was borne too in the Eastern parts of the world.  
Nay he was borne in Orientali angulo Civitatis Bethlem, 
Eccl. Hist. lib 5. c. 17.  in the Eastern part of Bethlem, as the Venerable Bede out of Adamannus. The Heavens also met the Earth at this time, for the Autumnal intersection (one of the Equinoctial Easts) was the ascendent of his Nativity. But of this there is more to come.  
The Holy men of Jerusalem hold a Tradition generally received from their Ancients, that he was buried also with his Face and Feet towards the East. It is affirmed by the Geographers of the Holy Land. But that he ascended up into the Eastern 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 read that place of the Psalmist. Qui ascendit super Coelum Coeli ad Orientem; utpote saith Origen▪ a mortuis post passiovem 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 Arabic Translations. But then the Greek should have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as in the 18 of that Psalm. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ascendisti in Altum.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not properly said but of him that ascendeth his Horse or his Ass, upon which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is said to sit. Say unto the daughter of Zion, behold thy King cometh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sitting upon an Ass 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 ride upon the Heavens.  
But the Prophet Esay is plain for the Ascension, as I find him cited in the Cetab: alborhan cap: 4 & ● meeting.  

Cetab olborhan Ms. Arab. in Archiv. Bibl. B●li●lens.  James the Jew urgeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. as the Prophet Esay saith. The Lord alone shall be exalted and lifted up above the East. The strong Lord shall be exalted in Righteousness.  
So he readeth the 16. v. of the 5. Chapter. But the Original as now received maketh no mention of the East, or lifting up, If then it had not, a Jew must needs have known it; and I see not with what face it could be urged in this Conference; but I begin to think what justin Martyr charged upon this people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. He makes it appear to Tryphon, that the Jews had circumcised their Scripture too, 
Liber Ms. Arab d● precept. Relig. part. 1. c. 14 de Oratione. Liber ex●at in Biblioth. D. He●●i●i King. Epi. Cicestrensi●.  p: 83. of the Dialogue.  
If our Saviour ascended into Heaven by the Eastern part, we need not doubt but that he will return 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 Author) we are to turn 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 appear from thence at his second coming, And I 
Mat: 24 27.  think he he referreth himself to those words of our Saviour, sicut exit fulgur etc. Hear therefore what Saint Damascene delivereth as from the Apostles, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
And thus shall he come again in like manner as he was seen 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 Son 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 find ascribed to their Name in the Arabic Code. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
Cod Conciliorum Arab. Ms. in Arch. R●an. Biblioth. Bodloi.  When ye pray (say they) turn yourselves towards the East. For so the words of our Lord import, who foretold that his return 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 think that the mention here made of Lightning was to intimate the suddenness and precipitation of that coming, but not being able to devise any special reason (other then what is here given) why the Lightning should rather come from the East, I had the less 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; believing that our Saviour as respecting his humane Nature sitteth in the Eastern part of Heaven. There he is, from thence therefore he is to come.  
Therefore that sign of the Son of Man, that other Baptist as it were of his second coming, is expected to be seen in the East.  
A sign of the Cross it is to be, as the Father's chrysostom and Saint Ephrem promise. And the Aethiopian Church is so sure of it, that (as their Zabo saith) it is professed among the Articles of their Creed. That it shall appear in the East, it is undertaken by Hippolytus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For a sign of the Cross (saith he) shall rise up more glorious, than the Sun itself, 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 mind who persuade themselves that the Seat and Tribunal of that last Judgement shall be placed in the Air over against the Mount Olivet.  
Joel the Prophet is thought to have foretold as much, when he saith that all Nations shall be gathered into the valley of Jehosaphat; and his feet shall stand in that day upon the Mount Olivet; which is before Jerusalem towards the East. I cannot devise (saith one) for what reason the Prophet should make so particular a Description of this unto them that knew it so well. It is certain, saith another, spectare haec ad diem judicii, that these things are to be meant of the day of judgement, etc. And if Clemens may be trusted, the Apostles themselves understood no otherwise.  
Our Forefathers lived and died in this hope. let us think (so the Priest used to preach upon the Wake days) that Christ died in the Este, and therefore let us pray besely 
Lib. Festïvalis in Dedicatione Ecclesiae.  into the Este, that we may be of the nombre that he died for. Also let us think that he shall come out of the Este to the doom. 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 we may stoned that day on the right hand of our Lord jesus Christ. etc.  
It is said indeed, But of that Hour, It is not said but of that place knoweth no man. Yet not to be so particular as to point out the very Mountain or Valley, or to take care with that Doctor in the Jerusalem Talmud, how the bones of Wise men shall roll under the earth into this place, most manifest it is that this great assize is to be holden upon the Holy Land. Here the World may be said to have been created, and here it was redeemed; Here the Sun rose first, and here the Sun of Righteousness; here he died and was buried, and the third day he rose again from the dead, he ascended up into Heaven from hence, and shall come thither again at the end of the world to judge both the quick 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 seen him go up into Heaven. Act. 1, 11.  

Commentar. Arab. Ms in Pentateuch: c: 5. in Archi. Bod●eianis.  I reinforce all that hath been said with an ancient profession of the Eastern 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 seat in the Eastern 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 Equinoctial East (which also is to be considered) it is made to appear 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 Vernal Aequinox.   

CHAP. XIX.  Exod. 23. 19 34. 26. Deut. 14. 21. 
Thou shalt not seethe a Kid in his Mother's Milk.  
THe Chaldee renders this. Thou shalt not eat flesh with Milk. So the Arabic of Erpenius his Edition. That of Saadia Gaon not much differently. Thou shalt not seethe or dress flesh with milk. The Jerusalem Targum is. It is not lawful for you, O my people the house of Israel, to seethe or to eat flesh and milk mixed together. This sense may seem 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 jews, who have practised this sense of the Text immemorially for aught we yet know.  
And this seems 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 been so long done by them must of necessity acknowledge itself upwards to some uncontroleable Tradition of theirs. For it can hardly be thought that a whole profession of Worshippers should possess themselves of such an opinion without a General and confessed witness of their Ancients.  
The jews Kitchen (as if there were a sex in meats and dishes too) is divided as their Synagogues where the Women pray by themselves in another Room. They are indeed of the Congregation, but not of the Company. And this should be so. But to keep the Milk pan from the company of Flesh▪ pots. To have one dish for Flesh, and another for white meats, 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 seethe a Kid etc. is to make the word of God of none ●ffect by their Traditions. Mat: 7. 13.  
'Tis more than I need to do to set down the particulars of this Superstition, or all their distances 'twixt flesh and milk. See Maimon in the Halaca of forbidden meats. c. 9 §. 1. Shulcan: Aruc: in Halac: Basher Vecheleb. Numb. 87. If 
Leon mode de gli R●●▪ Hebr. part. 1. c. 3. n 3. & part: 2. c 6. n. 12.  not, see the Late Rabbin in his Book of modern Rites, or the learned Buxtorf. Synagog, Iud: c: 26.  
The sum of it is, that by this law they may not seethe or eat flesh and milk together.  
But did not Abraham their father, when he entertained Angels instead of men under the Oak of Mamre, take butter and milk, and the Calf which he had dressed, and set it before them? and they did eat &c: Gen. 18. 8.  
If this practice of the jews be grounded upon a misinterpretation of the Text, than the more ancient and universal it is, the Error is the greater. That the Text is absolutely misunderstood 
Mat: 15. 3.  is a clear and granted case and will be plainer yet anon.  
And how these men use to transgress the Commandment of God by their Traditions is believed enough.  
I will here set down 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. 
Talm: in Beracoth fol. 5. b. c. ●▪  whosoever say the Doctors in Beracoth shall set his Bed North and South shall beget male children, Ps. 17. 14. etc. Therefore the jews hold this Rite of Collocation (and by these very words of the Psalm) to this day. Therefore also at the Celebration of their Nuptials, 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 David's harp hung up upon the Tester of his Bed, which being every midnight constantly blowed upon by the Northern wind, warbled of itself. Talm. in Berac. fol. 3. b. As if David's Bed had been set in this posture too.  
And yet all this (how much soever pretended) is none of the right reason why the jews place their Bed's North and South. They are bound to place their Beth Haccisse, or house of office, in the very same situation, so that he that sits down to cover his feet may have his face turned towards the North and South, but by no means toward the West or East. Talmud: in Bera: fol: 62. a:  
For however the Doctors Alphesi and others in contemplation of the Causes of this have sought out many inventions, yet the reason of the last is the reason of the first. Which the Gloss giveth to Beracoth c: 1. fol: 5. b: And it is, That the uncomely Necessities of Nature (or Matrimony) might not fall into the Walk and Ways of God, whose Shecina or dwelling presence lieth West and East, etc.  
The Lxx rendereth it, Thou shalt not seethe a Lamb in his Mother's milk, and so an ancient Arabic Translation of that Thou shalt not dress 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Lamb in the milk of his Mother.  
The Persian paraphrase is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Na Koshtani Basbache der shire madreau. Thou shalt not kill a Kid in the milk of his Mother.  
This reading seems to suggest a ground for their interpretation who would have it to be thus. That no man of Israel should seethe a Kid of the Goats, or Lamb of the flock, or any other youngling in the milk of the dam; that is, as some, the dam with the young. As in the case of a Birds nest: others make it respect to their sacrifices, that no man might bring a Kid or Lamb &c: to the Lords House before the eighth day; for seven days it was to be with the dam and then it might be brought to him; Otherwise they say that however they might sacrifice any young thing even in the milk of the Mother (for Samuel offered up a sucking Lamb or Lamb of the Milk) because the Religion of the thing would bear it out) yet in common eating it might not be, that is they might not eat a Kid so long as it was with the dam, or sucking.  
Let it be taken notice of here that the Lxx and the Arabic Translation of that were not much out in translating the place Thou shalt not dress a Lamb &c: for Gedi signifieth a Kid of the Sheep, as well as the Goats. And in Exodus you '! find a Lamb of the Goats, as well as the Sheep, Chap: 12. 5. So that this cannot be depended on.  
To refer it to the sacrificing of a Lamb or Kid before the vl day will not be sense, for this is otherwise forbidden before, and in plainer words, Seven days shall it be with the dam &c: Exod: 22. 30.  
And to make it concerned in their common eating, as to forbid cruelty or put a restraint upon delicious feeding, imposeth yet more absurdly upon the Law.  
Isaac ben Solomon (adopted son to one of the Kings of Arabia, and a famous Physician of his time) in his book of diets translated out of the Arabic hath this consideration upon Goat's flesh.  
Sunt enim Lactentes, sunt & vicini suae nativitati, sunt quoque 
Isaac juda de die●●s particular part. 4▪ c. de Ca●ne H●r●ina.  juvenes & decrepiti. Lactentes vero sunt caeteris animalibus in sapore & nutriment● praestantiores. Lac enim natutralem ●is praestat humiditatem, eorum complexio temperata est in calore & humiditate absque sui corruption. Facilem ergo & subtilem dant dietam. Et quò diutiùs lacte nutriuntur eò meliores ac teneriores erunt.  
The Author, saith that no flesh whatsoever can more exactly nourish then that of a sucking Kid, or Kid of the Milk, and moreover that the longer it is with the dam, by so much it is the more excellent meat.  
The same Author saith de Agnis Lactentibus, of Lambs of the milk, pessimum dant Sanguinem, that they breed the worst blood and as bad as that of an old Goat.  
Experience teacheth all this to be true.  
And would you have it so then that the Lawgiver should forbid his people the worst of meats to restrain delicacy, or the best of nourishments to avoid cruelty. And yet this is the case of the Text.  
But now to make way for that sense which the Prohibition indeed intendeth to, I think fit to lay down these grounds; And they are such as will need to be taken better notice of by those that hereafter shall undertake to tell the meaning of Moses Law.  
Know then from Him that knew it best and first (the most learned Maimon) that the precepts in the Law, those of this kind especially, are still set down with a reflex upon the Heather Rites, and not those only of simple Idolatry, but most of all such as were complicated with Magical and unreasonable Superstition.  
Neither is the Respect of these Laws so large and indistinct, as to look upon all the Heathen in Gross, but referring purposely to that neighbouring part of Paganism professed by the Egyptians, Canaanites. Chaldaeans▪ and Amorites.  
These Superstitions were termed by the Ancient Rabbins Viae Amorhaeorum, the way of the Amorites, that is ways which the jews were bound to call Heresy. Otherwise they were called Zabiorum or Zabaistarum Cultus. i e. The Eastern Idolatry.  
These Rites the Zabii had written in many books; a good part of which were translated into Arabic, and these Maimon made use of, as the Sepher Hattelesmaoth or book of Telesmes. Sepher Hasharab, Sepher Tamtam, Sepher Maaloth haggalgal, Sepher Isaaci. Abooke of Isaac the Zabiist of all the Rites and Customs of their Law. But the book of greatest account, saith Maimon, is the Sepher Avoda Henbattith, or liber de Agricultura Aegyptiorum. By this book you may judge of the rest, and of this by a strange passage quoted out of it in the Sepher Haccozri 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e or as the Books of the Avoda Henbattith, which make mention of some certain names, janboshar, Tsagarith and Roani, and they say that these (men) were before Adam's time, and that janboshar was Adam's Tutor. etc. Cozri: lib. 1.  
Out of these Zabian books, this latter especially, Maimon made good the greatest part of the Ceremonial Law, and which is more made it familiar too, and reconciled the strangeness of those precepts to any man's proportion of reason and belief. Only about the case of wine why God would have that used in sacrifice, seeing that the Zabii did so too, he confesseth himself to be very much troubled, and not knowing how to refer it.  
Yet he giveth a reason from some others, that God with a Respect had to the 3 principal parts of man, The Heart, the Liver, and the Brain, would have his sacrifices be made up of three answerable things, Flesh, Wine, and Music, More: part. 3. c: 46.  
But in other cases the prohibition in the Law (for the greater part) lies against some Rite or other of Magical Idolatry.  
So from this prohibition in the Law Lev: 19 19 Thou shalt not sow thy field with mingled seed, nor thy vineyard. Deut: 22. 9 The Hebrew Doctors lawfully conclude, that all divers kinds of Trees are to be meant as much. As to graft one Tree upon another of another kind. And Maimon turneth this back upon the ways of the Amorhites. For the Zabii (saith he) used so to do, They observed such a place of the Moon, made such a suffumigation, uttered such and such words at the grafting of one Tree upon another assuring, themselves that those Rites were necessary to fructification. More part: 3. c. 37.  
I should think that Saint Paul had an eye upon this, when he tells his Amorite or Gentile that he was but cut off from the wild Olive, and grafted contrary to Nature (that is the ways of the jews) into a good Olive Tree. Rom. 11. 24. As things stood before, so heterogeneous a branch might not be inserted, but now Saint Paul was in Saint Peter's case. He was not to call any thing Common or Unclean.  
Maimon repeateth there another practice of theirs to the same purpose, but such a one as will uncover too much if it be rendered in our words.  
But the fittest instance to this end is from the Laws of blood. It is forbidden there that any man of Israël should eat blood.  
Also it is commanded that the Blood be sprin ckled upon the Altar, and moreover that it be covered with dust, or sprinkled upon the ground as water.  
Some of the Zabii did use to eat the blood, some others who reckoned this to inhumanity, at the kill of a Beast reserved the blood, and gathered it up into a vessel or trench, and then sitting down in a Circle about the blood they are up the flesh, and satisfied themselves with an opinion that their Daemons fed upon the blood, entertaining a strong conceit that this manner of sitting at the same Table with their Gods would engage them to a nearer tie of conversation and familiarity, and promising to themselves also that these spirits would insinuate themselves in dreams and render them capable of Prophecy and things to come.  
In reference to these ways of the Amorites, God expressly forbade his people to eat blood, for so some of the Zabii did; and to meet with others who gathered it up into a Vessel, he commanded that the blood should be spilt upon the ground like water.  
And because they ate their sacrifices in a Circle round about the blood. He also commanded that the Blood should be sprinkled (not about but) upon the Altar.  
So here it is forbidden to any man of Israël to seethe a Kid in the milk of the Dam.  
It is certain that this must respect to some Idolatrous Rite of the Heathen, for to take any other course with it is not to tell the meaning, but to make a shift with the place.  
Here to hope for any such custom to be found of the Heathen in gross, the labour hath been sufficiently lost already.  
If it were true, as Tostarus said (out did not believe himself) that the Gentiles used to sacrifice a Kid sodden in the dams milk to the God of the fields, it would make very much towards the matter. Thus much is so, that Sylvanus was the God of the woods and fields, and that milk was one of those things which were to him offered in Sacrifice, as a Kid to Faunus. Milk also was among the Sacrifices of Pan the God of the Shepherds, and the same was offered to Ceres in the Ambarvalia. There is reason also why a Goat and Goat's milk should be of Reverend importance in the Heathen devotion, for Jupiter himself sucked no other milk than this. It is expressed upon a Reverse of Valerian silver. The young God upon a she Goat holding by one of the Horns▪ with this Inscription Jovi Crescenti. Neither is it to be denied, but that in the sacrifices of Bacchus both a Kid and milk were offered. But of a Kid sodden in the dams milk in any Rites of late Heathen devotion it resteth to be revealed as yet.  
One Simler noteth, that some of the Hebrews say, that the Ismaëlites used to seethe a Kid in Milk. 'Tis true indeed deed Abarbinel saith they do so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to this very day. But see what Aben Ezra said to that upon the same place of Exod. 23. etc.  
By the Ismaëlites we are to understand the Arabians, that is the Saracens before, and the Turks now. And yet in whose Ritualists as Ben Casem, Side Ben Hali, Abdalla etc. if you find any such thing, it will be more than could be expected from them that have looked for it too.  
That they eat Milk and Goat's flesh also I know, so do we too: And what then?  
If they did to the Text here, they are to seethe a Kid in Milk, which is more I think then the best man in the Kitchen will undertake to do, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unless he take time to do it (as Aben Ezra saith.) But this is not all, a Kid is to be sodden in Goat's milk, and which is more than that too, it must be the milk of the dam.  
The first words bear a troublesome sense, and the last are so plainly Magical, that of themselves they prevent any other way of interpretation. Therefore Abarbinel made his recourse thus far this way, as to think that it was an Idolatrous Rite of the Heathen, To seethe a Kid in Milk at the time of in-gathering of fruits, hoping by this to propitiate their Gods.  
And he pretendeth as for a ground for his meaning the Spanish mesta a kind of Country feast which their Shepherds use to make themselves merry at twice a year with Kids and milk.  
But to eat Kid or milk, or both, is a continual Nothing to this purpose.  
The very words themselves instantly import a Magical preparation. Therefore the very learned Maimon, though he interpret this place for company as the ordinary jews do, yet he doubted not to cast it upon the way of the Amorites, for this reason, because he finds it twice annexed to the 3 anniversary turns in the year, Exod: 23. 19 34. 26. Tribus vicibus conspicietur omnis masculus tuus, etc. And this reason (saith he) magnum apud me pondus habet, licet eam hactenus in libris Zabiorum nondum viderim, very much prevaileth with me, though I have not met with it in the Zabian books.  
But it seems the Karraite (quoted by Master Cudworth a learned man of the equal University) had met with this Tradition. The Karraite saith, that  
It was a Custom of the ancient Heathens, at the In gathering of their fruits to take a Kid, and seeth it in the milk of the Dam, and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a Magical way to go about and besprinkle all their Trees and Fields and Gardens and Orchards, thinking by this means they should make them fructify and bring forth fruit again more abundantly the next year. So the Karraite.  
Note this also, that these Zabians might not make any other but a Magical use of a Kid. These Worshippers did sacrifice 
More. N. p. 3. c▪ 46.  to the Seirim or Daemons in the form of Goats; Therefore the eating of Goat's flesh was forbidden them. Notwithstanding, nay for that reason the Magical use of Goats was Holy and Religious.  
The Magical preparation of a Kid hath a plain respect unto the Seirim or Goat-Divells. But for the reasons of the manner they cannot be given, for than it were not Magical.  
'Tis enough that such a thing was used in the way of the Amorites, and therefore expressly forbidden to the people of God. Also it may very well be thought that the People of God themselves (some of them) drew down this Example of the Zabii into their own practice. Why not this as well as sacrificing to the Seirim or Devill-Goats. Levit. 17. 7? If the people of God did so, that is seeth a Kid in the milk of the Dam, to hasten the maturation of their Fruits, than this was the reason why the Prohibition is so often repeated in the Law.  
Maimon quoteth a like practice of the Zabii out of their book Avoda Henbattith.  
They putrified certain things (which the book nameth) having observed when the Sun was in this or that degree. They performed some Magical operations, and so went away with this persuasion, that whosoever should be sprinkle a new planted Tree with this charm, the Tree would fructify in a shorter time than otherwise it would have done.  
This affordeth another likelihood for the Karraites Tradition of seething a Kid etc. that this also was to be found in the Zabians books, though the learned Maimon had not yet met with it.   

CHAP. XX.  James 4. 13, 14, 15. 
Go to now ye that say, to morrow we will go into such a City, and continue there a year, and buy and sell, and get gain.  
Whereas ye know not what shall be on the morrow. For what is your life? It is even a vapour that appeareth for a little time, and then vanisheth away.  
For that ye ought to say, If the Lord will we shall live, and do this or that.  1 Corinth: 4. 19 1 Pet: 3. 17. 
IT was a custom among the Jews, especially and first to begin all things with God. They undertook nothing without this Holy and devout Parenthesis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If God will. They otherwise expressed it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If the Name please, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If the Name determine so. And by the Name they mean the great one, Jehovah.  
It was a phrase of so common speech with them, that they contracted it into an Abbreviation of their kind, which to avoid repetition at large, useth a Letter for a word. The Abbreviation is. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is not only a Phrase of the Jews and Scripture, but of all the men of the East.  
You rarely meet with a book written in the Arabic, but beginneth Bismillahi, In the name of God, etc. An Alcoran especially, or any other Book of their Divinity. And for the Alcoran, it does not only All, or the whole Book begin so, but every Surat or Chapter of that Scripture, as they account it.  
Not only so, but they make a common use of this very expression If God will Their words are, (and the Persians use the very same) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Si Deus voluerit, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, If the High, or Almighty God will, as Nassyr Eddyn in his Commentaries upon the Arabic Euclid, at the end of his Preface to the tenth book, and elsewhere.  
The Arabic Nubian Geographer beginneth his book, in the Name of the merciful and compassionate God, from whom is help. And in the end of his Preface, he saith the same thing in more words. Quapropter potentissimi ac summi Dei, quem unum & solum esse fateor, qui sufficientissimus atque optimus Protector est, auxilium exposco.  
From the Oriental part of the World this manner of speech descended down upon all the Inhabitants of the Earth. The greeks ●ender it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is the same with the Latins Deo volente, If God will. Of which you may see more, and very much to this matter, if you consult with Brissonius de Formulis etc. Lib. 1. p. 68, 69. etc.  
Indeed it were very much, if we men of what Nation soever under Heaven should go about any thing without this seasonable condition of God's help. If we live and move, and have our being in him, (as Saint Paul quoteth out of Aratus) and the Scholiast Theon interpreteth to be meant of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ certainly we ought not to venture upon any thing without A Jove principium. As he ought to be in all our thoughts, so especially in those of enterprise and design, be it of the greatest, nay be it of the smallest undertaking. Especially we men, (I can believe the Angels of God do so to) for though the Gospel say, that the providence of God cometh down to the price of a Sparrow, (and were not two of these sold for a farthing?) Yet Maimon saith that God doth not take care for Oxen, but setting all other things aside maketh it his only business to procure the matters of Mankind. See his excellent discourse upon the Providence of God. More: Nevoch: Par. 3. C: 17.  
Considering the engagements either of God's provision, or men's usual Fatalities, one would think this manner of speech to be equally natural to the whole race of Mankind, yet (as I said before) the Jews gave the first example, and they themselves brought it into use, but upon this occasion.  
It relateth to one of the wise sayings of Ben Sirrah an old Sage of theirs, and believed by them to be Jeremy the Prophet's Nephew. The saying is this  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
i. e The Bride went up into her Chamber, but did not know what was to befall her.  
Upon this the Perush there maketh this Explication. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Let a man never say (he will do) any thing▪ without this (exception) If God permit. There was a man who said, To morrow I will sit with my Bride in the Bride-Chamber, and, will know her there. They said unto him, say, If God will. He said unto them, whether (God) will or will not, To morrow I will sit with my Bride in my Bride-Chamber. So he did. He entered with his Bride into the Chamber, and sat with her all day. At night they went both to bed, but they both died before they knew one another. When they found them dead in the morning each by other, they said the saying of Ben Sirrah was true. The Bride went up into the Bride-Chamber, but did not know what was to befall her. Upon this they said. Whosoever hath a purpose to do any thing ought to say If God permit, Otherwise he is not like to prosper.  
The words of Saint James have a full respect upon this Tradition, you may easily perceive it, if you mark these words.  
To morrow we will go etc. especially the close. We shall live, and do this, or that.   

CHAP. XXI.  Amos 6. 1, 3, 4. 
woe unto them that are at ease in Zion, etc.  
Ye that put far away the evil day, etc.  
That lie upon beds of Ivory, and stretch themselves upon their Couches, and eat the Lambs out of the flock, and the Calves out of the midst of the Stall.  
NOt so much to interpret the place, as the interpretation of that; and moreover to tell the meaning of a hard word in the Law, I make this animadversion.  
The Note upon this in the Midbar Rabath, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
Mid: Rab: fol. 238. Edit: Cracout Venet●, 158.  i. e. Go down and see how every tribe hath a Maiuma of its own, and when any one is minded to go to his Maiuma, he causeth all his flock to pass before him, and chooseth out the fattest, and killeth it, etc. But saith the Author of the Gloss here, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have not found, nor heard what should 
Aruch. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  he the meaning of the word. David de Pomis saith it is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the name of an Idol. As Philip Aquinas thinketh, it answereth to, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Marbeck in the Text, and is to be rendered. Saginarium, The stall. Munster expounds it, Socius Comes. The Aruch quoteth the word in this passage out of the Megillath Ecah, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. And they bring in the Maiumas into the Theatre with his head uncovered. But for the meaning of the Maiumas either here, or in the Midbar, the Interpreters have left it in a very doubtful condition. I may possibly have better luck, (I pretend not to so much skill as they had) in expounding the words.  
Though the word in the Aruch and in the Midbar be the same, yet by the sense they cannot be of the same signification. The word in the Aruch (as I think) is taken from the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the very next word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and meaneth no otherwise.  
But for the meaning of the same word in the Midbar, it must needs bear another manner of construction: And if it be not that which is to follow, it will be hard, I am sure, to say what it is.  
The forementioned Author of the Gloss conjectureth 
C. De Maiuma L: unic. Cod Theod. lib. 15. ●i●. 6.  from the sense, that it is to be meant of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Festival day. And this was the meaning of the Midbar, and to be understood of that Maiuma in the justinian and Theodosian Codes.  
And that was (if Suidas knew it) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. etc. A Roman Solemnity celebrated in the month of May, when the Chief of the City of Rome were wont to go to Ostia, and there disport themselves, thrusting one another into the waters. The Gloss to the Basilica nameth not what, but sith it was a kind of Solemnity observed by the Romans in the Month of May, but that it was done at Rome, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to the honour of Maia. And in Aethicus the Cosmographer it is found, that the people of Rome went in procession with the Consul to Ostia Castorum celebrandorum causâ solennitate jucundâ. Tacitus also maketh mention of a certain sacrifice done at Ostia in the Castor's Temple, sed ventorum marisque causâ factum, saith Ammianus Mareellinus, Lib: 19 To Lipsius, all this is one and the same with the Maiuma in the 
Ad Lib. Annal. 11.  Law.  
If there were no more in it then so, Hotoman did well enough, out of Vandulphus, to reckon this among the innocent sports: though that he should say it was Armorum ludicra exercitatio, cum aliquot adolescentes me●se Maio oppidum in aqua positum dimissi in aqua ludibundi oppugnabant, is by I know not what authority.  
The Civilians make some less; none more of the matter.  
Bartol said, it was Ludus quidam, a kind of sport.  
Cujacius, Alciat, Gothofride etc. hold themselves to the Tradition of Suidas, and Gothofride refers us to Gregori●s cosmography; Cujacius more correctly, to his chronography.  
But it should have been, not Gregorii, but Georgii Chronographia. Nor is Georgius Cedrenus to be meant, as Cujacius thought: but Georgius Theophanes. And the words are:  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. etc. Which Anastasius Bibliothecarius rendereth; Praeterea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 facta Imperator in Sophianis sedit cum filio suo▪ etc. Hist. Miscell. lib. 23. Gyraldus guessed it to be the Floralia, with which indeed it can compare in obscenity and debauchment.  
But it is not made known by any of all this, what the Maiuma was. 'Twas an Oriental Celebration (as Baronius well observed) but of what sort, only johannes Antiochenus hath discovered. The Author had before related out of Pausanias the Chronographer, that Sosibius an Antiochian had left as a Legacy to the City of Antioch, the yearly revenue of fifteen Talents of Gold, toward the expense of the public sports: which by the corruption of the Feo●●ees having been disposed of the wrong way, the Citizens petitioned the Emperor Augustus, that it might be restored to the first use. Which was granted: but the same case falling out again, they addressed a like suit to the Emperor Commodus, by whose commands the Legacy was again shared, and a due portion thereof set out for the Olympic Games; another for the 
Ioh: Antioch: M●●n Archiv: Baroc. Biblio. the●▪ Bodleian.  Circensian, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. etc.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. i e. In like manner also for the trietericall sports (celebrated by night in Tents, I mean the Orgia, that is the mysteries of Bacc●us and Venus, commonly called the Maiuma, for that they were solemnised in the month of May) a considerable sum of the Gold was set out for the charge of Lamps and Candles, and other necessaries for this Solemnity or Wake, in which they took their pleasure for the space of thirty whole nights together etc.  
I must not here uncover the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Veneris 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Clemens Alexandrinus calls them▪ It is not once to be named 
Clem: Alex. in Protrep.  amongst us, what this people did in the dark: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. as the same Author.  
Illud vero (saith the Emperor Arcadius) quod sibi nomen procax licentia vindicavit, Maiumam, soedum atque indecorum spectacul●m, denegamus. Cod: Theodos: Lib: 15. Tit: 6.  
It was forbidden (as Me●rsius took it) by the LXII Canon of the Synod in Trullo: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. etc.  
But the reading there is not, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the first of May; but, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: the first of March. And so the 
Cod Concilior. Arab. MS. in Archiv. B ll. Bodleian.  Arabic Code 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. And the first day of the first Month, that is, Nisan or March.  
For the derivation of the word, if any such disport in the waters was made, as Suidas remembreth to us, it were obvious to fetch it from the Oriental 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Majim. Or if it were found that these Orgia were first, or most celebrated at Maiuma (the sea side of Gaza) 'tis possible that the place might give name to the celebration. which hath the more colour, for that in the Tetramphodus or Quatrefois of that City upon an Altar of stone there stood a marble statue of Venus, representing the figure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; 
Metaphrast. Ms. in Archiv. Baroc. Feb. 25.  of a naked woman, etc. as Marcus Diaconus in vita Porphyrii Gaz●orum Episcopi: otherwise, the Authors own derivation must be taken.  
If the Prophet may at all be understood in the sense of the Midbar, it soundeth not much unlike to that which the Emperor Julian told the Antiochians in his Misopogo●.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. There's none of you all (saith he) but can willingly spend upon your private banquet and feasts, and I well know how much many of you can throw away upon the Maiuma: but for your own, or the City's safety no man offereth up any thing either in private or in public.  
The word of Amos is: Woe to them that are at ease in Zion etc. That stretch themselves upon their Couches, and eat the Lambs out of the flock, and that chant to the sound of the Viol. etc. That drink wine in bowls etc. But they are not grieved for the afflictions of Joseph.   

CHAP. XXII.  
The meaning and Considerations of Light in Scripture.  
GOD is Light, and in him there is no darkness at All. John 1.  
The Reflection of this Original Glory shining upon the dust, the dust became Light, that is man, for so the Ancients termed him; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Phavorinus, we call a man light. but the opacous body of sin interposing itself betwixt this borrowed Light, and the Fountain, cast a shadow, the shadow of death.  
The darkness being so thick and so exceeding, that (if we regard what the Master of the Sentences hath said) the Sun itself shined 7 times brighter before the fall, then ever it did since.  
To bring the world out of that darkness into this Marvellous Light, the day spring from on high was to visit us. To prepare for this day there first appeared a Burning and a shining Light. John 1. but he was not that Light, but came 
julij Schiller. praefat. in V. r●nogra●h. Christian. p 6. Col. 2.  before to bear witness of the Light. Soon after Jesus, that is (as in the China Tongue it signifieth) the rising Sun, that Sun of Righteousness, himself arose with healing in his wings, Malac. 3. It was then the longest Night in all the year; and it was the midst of that, and yet there was day where he was; for a glorious and betokening Light shined round about this Holy Child. So the Tradition, and so the Masters describe the Night-peice of this Nativity.  
At his Transfiguration a greater Light shined about him. His face was brighter than the Sun, and his very clothes whiter than the Light. Till now the Father of Lights himself dwelled in the thick darkness, never showing himself but in a Cloud; but in these last days, he is God manifest 1 Tim: 3. 16. and in the Brightness of his glory. Heb. 1. I do not find, (saith Venerable Bede) among so many Angels▪ that were sent before the Law, that ever any were seen with a Light shining about them.  
Now a Light shineth about S. Peter in the prison, and about Saint Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a very great Light. Nay a Light shined about the Shepherds too. And though it were then the dead of the Night, yet the word was brought by the Angel hodie Natus est, etc. This day is borne to you etc. Therefore also at the setting of this Sun which was the Reverse part of the Mystery, darkness fell upon the Earth, the Natural Sun eclipsed in the midst of Heaven, and therefore the Moon making it more than Midnight in the subterraneous position all of the colour of Saturn the signifier of blackness, who rising from the Horoscope beheld these two Eclipses in a square Malignant aspect.  
Not so only, for in the self same day (which is more perhaps than you have heard of) there happened a natural defection of the Moon in the 11 of Libra, beginning at Jerusalem about 6 in the Evening, insomuch that the Sun was no sooner gone down, but the Moon appeared in the East Eclipsed of more than half her Light; So that as the Light was taken from that day, so darkness was added to that Night, and within the space of 6 hours, the Sun was once unnaturally, and the Moon twice Eclipsed. The Calculation and Figure of this Lunar Eclipse, you may see (if you will) in Chronologia Catholica Henrici Buntingij fol. 237. b: & 238. a: See also Sethus Calvisius in Tiberius Caesar. ad An: post Changed n: 33. to the 3 day of April.  
As our Lord himself, so his Gospel also, is called Light, and was therefore anciently never read without a burning Taper, etiam sole rutilante ('tis Saint Hieroms Testimony) though it were lighted in the Sun, Supposing therefore out of Albumazar, that every Religion is governed by some Planet, as the Mahometan by Venus, the jewish by Saturn, etc. Some Astrologers did not inconveniently to attribute the Christian to the Sun.  
Not the Gospel, but the Preachers of it also are called Lights; Vos estis Lux Mundi, ye are the Light of the World; and the first preacher of Repentance was said to be Lucerna ardeus, etc. a burning and a shining Light.  
The careful Church perceiving that God was so much taken with this outward symbol of the Light, could do no less than go on with the Ceremony. Therefore the day of our Lord's Nativity was to be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Epiphany, or appearing of the Light; and so many Tapers were to be set up the Night before, as might give Name to the Vigil Vigili● Luminum▪ And the Ancients did well to send Lights one to another, whatsoever some think of the Christmas Candle.  
The receiving of this Light in Baptism they called not usually 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Eucholog. fol. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A.  so, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Illumination, which further to betoken, the rites were to celebrate this Sacrament, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. with all the Tapers lighted, &c, as the Order in the Euchologue. The Neophytus also or new convert received a Taper lighted and delivered by the Mystagogus, which for the space of seven days after he was to hold in his hand at Divine Service, sitting in the Baptistery.  
Who perceiveth not that by this right way the Tapers came into the Church, mysteriously placed with the Gospel upon the Altar, as an emblem of the truer Light?  
It was imitated again by the white garment received at the same time in Baptism, as the Emperors expound it in Theodosian's Code; Coelestis Lumen Lavacri imitantis nova● sancti Baptismatis Lucem vestimenta testa●tur. Cod. Theod. de Spectae. So the Priest in the order of Severus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Change (saith he, bespeaking the new Converts) your Garments, and be white as the Snow, and let the Light shins as the Angels.  
Remaining yet unto us of this is that which we more commonly call the Chrisom (ab unctions, as the Manual, etc.) wherewith the women use to shroud the Child, if dying within the Month. Otherwise it is to be brought to the Church at the day of purification.  
But by an Order of Baptism in Edward the sixth's Liturgy of the year, 1549. It was to be put upon the Child at the Font; for the Rubric is, Then the Godfathers and Godmothers shall take and lay their hands upon the Child, and the Minister shall put upon him his white ●esture, commonly called the Chrisom, and say  
Take this white vesture for a token, etc.  
And good reason; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, White doth best of all become the Children of Light, saith Clemens Alexandrinus.  
The Apostles in the Alcoran are called Elhava●i●●a, the white men, Viri vestibus albis i●duti, (as our Robert of Reading translated it) Men clothed in white apparel. So also they are called in the Arabic Preface to the four Evangelists, and for the same reason, Vt viri doctissimi putant, saith Kerstenius in vit. 4 Evangelist. p. 16. Some Commentatours upon the Alcoran I know give another derivation of the word, but it concerneth not this place. 'Tis the Colour of the Angels clothes, Apoc. 4. 4. Nay the Ancient of days Himself is said to go in White, Dan. 7. 9  
And that our Holy Garments are of this colour, the reason is good, as respecting the Gospels Light.  
The funeral Tapers (however thought of by some) are of the same harmless Import. Their meaning is to show, that the departed souls are not quite put out, but having walked here as the Children of the Light, are now gone to walk before God in the Light of the Living.  
The Sun never arose to the Ancients, no nor so much as a Candle was lighted, but of this signification. Vincamus was their word, whensoever the Lights came in, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for Light (saith Phavorinus) betokeneth victory. It was to show what trust they put in the Light, in whom we are more than conquerors. Our meaning is the same, when at the bringing in of a Candle we use to put ourselves in mind of the Light of Heaven; which those who list to call superstition, do but darken Counsel by words without knowledge, Job. 38. 2.  
But the Rising of the Sun was observed with a more. solemn Oraison; For no sooner did this Light appear, (so the Syriac Ritual) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but every man was to turn himself towards that East, and worship God, and then say this prayer. Jesus full of Light, in thy Light may we see Light, for thou art the true Light which enlighteneth every man that cometh into the world. Enlighten us with the glorious Light of thy Heavenly Father.   

CHAP. XXIII.  Gen. 1. 7. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tehom Rabath.  
And God made the Firmament, and divided the waters which were under the Firmament from the Waters which were above the Firmament, etc.  
Upon my uttermost strife with this Place, I see not how it can be well avoided but that an Abyss of waters must be granted to be above the Supremest Orb. God I know hath bound up the waters in his thick Clouds, and the Cloud 
Job. 26. 8. Albert. de Saxon. lib 3. physic. Q. 6. art. 62. conclus. 3. Mendoza void. Lib. 4. problem. 47.  was not rend under them. And the Air itself is not so unlike to water but that (as some undertake) it may be demonstrated to be navigable; and that a Ship may sail upon the Convexity thereof by the same reason that it is carried upon the Ocean.  
But to take these waters for the Cloudy part of Heaven, is not possible from the Text. For the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rakia or Expansium is to be meant of the whole Frame, for He called the Firmament Heaven, and the waters are to be above all this; for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meal, cannot be otherwise (but violently) construed, notwithstanding what Paraus, Junius, and others have informed.  
And 'twas too suddenly apprehended of those who think that the Waters above the Heavens called upon by the Psalmist and the three Children in their Song to praise the Lord, can be taken for the Watery Region of the Air, for in the same Canticles, by an express enumeration of all the Meteors, this Region is distinctly invited to the like Celebration. O every Shower and Dew, bless ye the Lord, etc. Fire and Hail, Snow and Vapour, Stormy wind fulfilling his word, etc.  
According to the first Model of the Creation the stories of this Great Pile stood not as now they do. The Earth was without Form and void, i. e. (as some would have it, but I have told you the meaning of it before) unbecomed with that glorious furniture which now it hath, standing all covered over with a Globe of waters vastly extending, which the Maker did, to show that the Earth was his before he gave it to the Children of Men, Psal. 115. 16.  
Here he might have stayed his hand reflecting upon himself this Mighty Power which could settle such a ponderous mass upon itself. But to show also that He created it not in vain, but form it to be inhabited, Isay, 45. 18. He divided the waters from the Waters by a Firmament or Heaven.  
The waters below this Firmament he commanded to gather together, which made the Seas.  
And the dry land appeared. Not now so precisely globous as before, but recompensed with an extuberancy of Hills and Mountains for the Receipts into which he had sunk the waters. In the space above the Firmament, He laid up the Depth in Storehouses, Psal. 33. 7. From whence when He uttered his voice (as at the Flood) there was a multitude (or Noise) of Waters in the Heavens, Jer. 10. 13.  
And whosoever shall look back with an uninterested eye upon that immane, and (if the Scripture had not said it) all incredible Deluge will be far to seek how such an impossible confluence of waters could otherwise be assembled together.  
For to lay the charge of this huge effect unto the Stars, or any Conjunction of the Superior Bodies, as Abraham and Albumazar did, is not to release, but entangle the Wonder▪ For besides that those Lights above are not entrusted with so unlimited a power, no not in their strongest conspiracies of Influence, the Astrologers tied the conjunction to a false time, as the Learned Mirandula fully enough, though himself not so truly, hath declared against them.  
A Conjunction indeed there was of ♄ and ♃ going before the flood, but looking upon the effect at such a distance as could be of no considerable avail.  
And indeed for any hand the Stars could have in this matter we are to receive it at the same rate as that of the Arabian Astrologers to the Egyptian Caliph.  
They answered that the cause of Noah's flood was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
Sepher juchasin fol. 148. b,  that there happened at that time a Conjunction of all the Planets in ♓ Pisces.  
And yet the same Astrologers foretold of a particular deluge to be at such a time in the Deserts of Arabia, which (if the Story mock not) proved true; for the Pilgrims 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 do, that these mighty waters could be emptied out of the bottles of Heaven, the Clouds whatsoever or Condensations of Air runneth us a ground upon a ridiculous course in Nature, or indecent in Miracle; whereas if we betake ourselves to this other way, one only intercourse of Omnipotency will serve the turn, to force down the motion of these waters by a high Hand, which otherwise according to Received Nature must have been more than 100 years in falling.  
What if it reigned 40 Days and 40 Nights, had it reigned 40 years what could this have done towards such a heap of floods as prevailed above the highest mountains 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 Abyss; and unless one depth had called another.  
And the Scripture itself confesseth as much, that the fountains of the Tehom Rabath or this great Deep, or (as the Angel calleth them in Esdras) the Springs above the Firmament, were broken up. Gen. 7. 11. the same Deep upon the Face whereof the Darkness was. Gen: 1. 2. for the Spirit of God moved upon the waters.  
And at the abatement of these waters when God remembered Noah, the same Fountains of this Deep are said to have been stopped Gen: 38. 2▪ which can admit of no other (but a miraculous) see nse; for we cannot understand it of any subterraneous Abyss, 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 Deep, and for this it is that he is said to have laid the Beams 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 Wisdom saw him set this compass 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 Air, for the Tops of some Hills (whose heights are his. Psal. 95. 4.) are lifted up above all the Clouds. But he watered the Hills from this great Abyss, when at the flood those Cataracts of Heaven were opened.  

joel. 3. 18.  But let the Hills be taken for such as flow with milk, and drop down 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 Hills whatsoever, and satisfied the Earth with the fruit of his works v. 13.  
I am almost persuaded to think, that until Noah's time The Lord God had not caused it to rain 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 etc. v. 10. But in the 600 year of Noah's life, in the second month etc. Gen: 7. 11. He caused it to rain upon the Earth. etc. v. 4.  
It is no stranger a thing then to find the whole Earth in such a case for that time as the Land of Egypt hath been ever since, or those everlasting Hills which (the days 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 Porphyry said it must have been there before.  
I say then, that proportioning the perpendicular height of the Mountains to the Semidiameter of the Earth, there is nothing to hinder but that this Abundance of Waters supplied from the Springs above the Firmament might be sunk into the Caverns of the Earth, from whence it hath been upon occasion called forth by the heat and influence of the Host of Heaven. And so ever since as Heat and Cold, Summer and Winter, Day and Night, so the Former and the Latter Rain hath not ceased.  
Our Saviour may seem 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 Gulf fixed▪ etc. Luk. 16. 26.  

Talmud in chagig. C. 2.  All this is intimated in the Name of Heaven, Shammajim, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Waters there, as R. Jose in Chagiga. fol. 12. a.  
If it sound ill that any corruptible Nature should be lodged above the Heavens, it will be answered, that the Heavens themselves are in no better condition whose Matter howsoever trusted by some ill husbands in Philosophy to an Inamissible Form, yet hath been found subject to the like Passions with that here below, as the well known Tycho hath demonstrated in the case of the New Star.  
To doubt the passage of the Blessed through this great Abyss is an effeminacy of Belief, for not to say that the Children of Israel passed through the Red Sea upon dry Land; These waters are themselves to pass 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 marvel at then that the thick Clouds bound up with so many Waters should hang in the Air unrended under them: less; 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 been done over by others too 
Vid Scheineri Ros. Vrsin.  and more elaborately) and so I would be taken for the present, but that is till I can see how otherwise the Text itself can be likely to come off clear.   

CHAP. XXIV.  Deut. 22. 3. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
Lapis errantium.  
And with all lost things which he hath lost, and thou hast found, shalt thou do likewise.  
TO this purpose The Great Stone in Jerusalem remembered of by the Gemara in Baba Metzia, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
Talmud. in Bab. Metz. fol. 28. b▪  i. e. In Jerusalem there was a Stone of the Strays. He that had lost or found any thing, was to repair thither. He that had found was to stand there to produce it. He that had lost, to tell the Signs and Marks. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that had found any thing that was lost, was to cry it three times, and after seven days once more, etc. Ibid. See also the Misne Torah, Part 4. Halac. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cap. 23. § 3.  
But the Benefit of the Provision reacheth not unto us, for by the Rules in Baba Kama (and generally by all their Canonists) A Jew is not only not bound, but forbidden too to restore any thing that is lost, to a Christian. And yet by the Jerusalem Talmud, He is bound to restore for the sanctifying of the name of the Lord, as the Tseror Hamm●r hath observed.   

CHAP. XXV.  Heb. 12. 24. 
Sanguis Abel.  
And to the blood of sprinkling which speaketh better things then that of Abel.  
SOme Copies (as the Regia Biblia) read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. which speaketh better things than Abel. So Fabricius translated the Syriac, but unfaithfully. For there it is, as We, Better things then that of Abel. So the Hebrew, The Arabic yet more expressly. Speaking more then, or above the blood of Abel.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; But did the blood of Abel speak saith Theophylact? Yes. It cried unto God for vengeance, as that of sprinkling for Propitiation, and Mercy. Which is Cyrils also, and the most received Interpretation.  
And yet Theophylact (as Oecumenius also) is more inclinable to think, that the voice of this blood is that whereby Abel though he be dead, yet speaketh. That is (saith Photius) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the expressions of memory and Celebration, in that Testimony given him by the God that answereth by fire. So Theodotion rendereth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. i e. And the Lord had respect unto Abel's Offerings, and set them on fire. By which he obtained witness that he was Righteous. God himself thus testifying of his Gifts, Heb. 11. 4.  
He is therefore called the Righteous Abel. And this blood is called the Righteous Blood, and reckoned from him, Mat: 23. 35. Luk: 11. 50.  
And the Blood of Abel was so Holy and Reverend a thing, in the sense and Reputation of the old World (they say so) that the men of that time used to swear by it. The learned Master Selden hath observed as much out of Sahid Aben Batric. That the Sethians took a Solemn Oath upon the blood of Abel that they would not go down from their Holy Mountain into the plain of the Cainites.  
The same Tradition is to be found in the Arabic Catena, where also I observe that they used to say their prayers in the name of this Blood, as in a short Litany there said to have been conceived by Noah, and daily prayed in the Ark before the Body of Adam. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
The Arabic Copy which ● go by is written in Syriac Leters and there indeed the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Alzaghar, but mistaken as I think for that which I have put down.  Cat: Arab: c: 24.  

The Prayer of Noah.  
O Lord, excellent art thou in thy truth, and there is nothing great in comparison of thee. Look upon us with the eye of Mercy and Compassion, Deliver us from this deluge of waters, and set our feet in a larger Room. By the sorrows of Adam thy first made Man, By the blood of Abel thy holy one, By the Righteousness of Seth in whom thou art well pleased, Number us not among those who have transgressed thy Statutes, but take us into thy merciful care: for thou art our Deliverer, and thine is the praise from all the works of thy hands for evermore.  
And the sons of Noah said, Amen, Lord.   
Here I shall need to make you a Note or two as concerning this Prayer. It may possibly seem strange to you, that this oraison should be so daily said before the body of Adam.  
To take you off from that you must know that it is a most confessed Tradition among the Eastern men (and Saint Ephrem himself is very principal in the Authority) that Adam was commanded by God (and left the same in charge to his posterity) that his dead Body should be kept above ground till a fullness of time should come to commit it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the middle of the Earth by a Priest of the most high God.  

Saidus Patriarch. Alexand. Arab: Ms. in Archi v: Bibliothec. P. b. Cantabrig.  For Adam prophesied this reason for it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that there should be the Redeemer of him and all his Posterity.  
The Priest who was to officiate at this Funeral they say was Melchisedec. and that he buried this body at Salem, which might very well be the middle of the habitable world as then, and that it was indeed so afterwards, it hath been told you before.  
Therefore (as they say) this body of Adam was embalmed and transmitted from Father to Son by a Reverend and Religious way of conveyance, till at last it was delivered up by Lamech into the hands of Noah. who being well advised of that fashion of the old world, which was to worship God toward a certain place, and considering with himself that this could not be towards the Right (which was the East) under the inconstancy and inconvenience of a Ship, appointed out the middle of the Ark for the place of Prayer, and made it as Holy as he could by the Reverend presence of Adam's Body.  
Towards this place therefore the prayer was said, not as terminating any the least moment of Divine worship in the body (it were a stupid thing to think so) but (where it ought to be, and where all worshippers do, or should do so) in God himself and only him, as the very Tradition distinctly cleareth the case. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
Catent Arab. c. 25. fol. 56. b.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, And so soon 〈◊〉 ever the day began to break, Noah stood up towards the Body of Adam, and before the Lord, he and his Sons, Sem, Ham, and Japhet, and Noah prayed, etc. and his Sons and the Women answered from another part of the Ark, Amen Lord.  
Where you may note too, (if the Tradition be sound enough) the Antiquity of that fit custom, (obtaining still, especially in the Eastern parts) of the separation of Sexes, or the sitting of women apart from the men in the Houses of God. Which sure was a matter of no slight concernment, if it could not be neglected, no not in the Ark, in so great a straightness and distress of Congregation.  
That this was a practised use in Primitive Christianity. I think is not much doubted of.  
And to this sense the learned Gothofred (by a strange reach of unusual sagacity, untieth or entangleth (for I know not which to call it yet) that intractable passage (as to us) of Saint Paul to the Corinthians, 1 Cor. cap. 11. v. 10. For this cause ought the woman to have power on her head because of the Angels. So we translate according to the received Greek, which is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
But Gothofred would have us to read it thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [exuvi●m] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And then the English must be. For this cause ought the woman to have a veil or covering upon her head because of the young men.  
It is not denied at all but that a veil or covering is to be meant here, and indeed the vulgar translateth it so.  
And for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be written instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was an easy and obvious escape.  
Though I dare not altogether undertake for the Reading, yet I will add this improvement to it.  
In a Manuscript Arabic Translation in Queen's College Library. I find indeed the place rendered thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, And for this cause it is commanded that there should be a Sultaan or Dominion upon her head because of the Angels.  
But in the printed Arabic Translation set forth by Erpenius, it is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zadaan, I am confident it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Radaan, ('tis mistaken but by a point) And then the English is, For this cause it is commanded that there should be a veil upon her head; etc.  
I would willingly have known how the Aethiopicke, Armenian, and Copticke Translations deal with the place, but that could not be, for they are not here to be had for aught I could find out at least.  
The other Note I shall need to make you, will concern that passage in the Prayer, By the sorrows of Adam.  
The Eastern Traditioners mean by this the continual sadness and contristation of heart, which Adam had, and made for the loss of Paradise, and his First Estate.  

jacob. Sarugens. in Cat. Arab. C. 14.  It is noted of him by James Bishop of Sarug in these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Adam turned his face toward the Garden of Eden, and from his heart lamented (his fall.)  
The same Traditioners give this very reason for Enoch's Translation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, We say that Enoch sat down for the space of three hundred years bewailing the Transgression of Adam. And for this cause God took him up unto him. Caten. Arab. C. 20. fol. 47. a.   

CHAP. XXVI.  Isa. 66. 14. 
Your Bones shall flourish like an Herb:  
OF the interruption of the Souls Immortality, betwixt the moment of Death (it must not now be called Departure) is the insidious debate of these eager days. A fitter and more congenial time to bring this Monster to the Birth, (though there is not strength to bring forth) was never yet endeavoured to be wrested out of the hands of Providence, by the greatest deepness of Satan.  
The familiar that conversed so much with Cardan's 〈◊〉 told him, That their Spirits and the Devils die too. 〈◊〉 were good to believe this also.  
But if the Beasts and we have all one breath, then why do not their Spirits too return to God that gave them. If Incorruption have put Corruption on, we may very well eat and drink as we do, for to morrow we die indeed.  
The unlikely Heathen ploughed in more hope than so, In hieroglyphical learning, the Egyptians set down the Axis of a Pyramid for the Soul, and therefore the Figure of their Sepulchers was Pyramidal. The mystery is Geometrical, that as by the conversion or turning about of a Pyramid upon his Axis, the Axis remaining still the same, there is a Mathematical creation of a new Solid or Cone, so by the Revolution of a certain time of years about the Soul (the soul continuing still the same in a constant course of immortality) A new body shall arise and reunite again.  

Augustin. Steuch. Eugubin.  Indeed he that will turn over the Books, De p●renni Philosophia, will find that these Heathens did believe not only this, but the greatest part of our divinity more than we ourselves do.  
I am induced to believe that without any further subtlety or arrogancy of dispute, there is an invincible argument for the thing secretly imprinted in the Instinct and Conscience of the Soul itself, because 'tis every good man's hope that it shall be so, and every wicked man's fear that it will. And that at least a parcel judgement may presently be pronounced upon his wand'ring Soul.  
However the opportunity of this part of Scripture doth not so directly call upon me to any such kind of Controversy. Indeed I would be taken to be so secure of the Souls Immortality, that I am going about to leave the Body itself in a very fair Condition of Incorruption. And I see not but that it may very well suit with the Immoderations of the time to advance up the Immortality of the Body, when men have so little to do as to raise suspicions upon that of the Soul.  
The Jews commonly express Resurrection by Regermination, or growing up again like a Plant. So they do in that strange Tradition of theirs, of the Luz an immortal little Bone in the Bottom of the Spina dorsi; which though our Anatomists are bound to deride as a kind of Terra incognita in the Lesser world, yet theirs, (who know the Bones too, but by Tradition) will tell ye that there it is, and that it was created by God in an unalterable state of incorruption, that it is of a slippery condition and maketh the Body but believe that it groweth up with, or receiveth any nourishment from that. Whereas indeed the Luz is every ways immortally disposed, and out of whose everliving Power fermented by a kind of dew from Heaven all the dry Bones shall be renuited and knit together, and the whole Generation of mankind recruite again.  
There is a better temper and holding a more lawful correpondency in that Rite of theirs, which of old they observed, and still do at their Funeral Celebrations.  
It is thus taken notice of by their late rabbin L●● Modena, Nell ritorn● dalla fossa, ●gn' un● spianta dell● herba dalla terra, due ò tre volte, e se la getta dietro, dicendo quell● 'parel del Salmo, espuntaran● dalla citta come l' herba della terra, per s●gno della resurrection●. That is, As they return back from the Grave, every one of them plucketh up the Grass from the ground twice or three times, and throweth it behind him, saying those words of the Psalm, (they shall flourish ●ut of the City like the grass of the Earth) in token of the Resurrection, etc. De gli. riti Hebraici di questi tempi Part. 5. Cap. 7. num. 4.  
In some places they say these very words of the Prophet here; Your Bones, etc. The Rite is very proper, a● to show that the dead are not quite plucked up, but only cut down like a flower, which at the return of time reinforcing from its root and stock, springeth up again.  
But if our Bones are to flourish like an Herb, we have a surer word of experience from the Fact. If a vegetable can be called up out of its ashes, there is a stronger pretence to our urns.  
The Grounds of Chemical Philosophy go thus.  
That Salt, Sulphur, and Mercury, are the principles into which all things do resolve. And that the Radical and Original moisture whereby the first principal of Salt consisteth▪ cannot be consumed by Calcination, but th● forcible tinctures and impressions of things, as Colour, Taste, Smell, nay and the very forms themselves are invisibly kept in store in this firm and vital principle.  
To make this good by the Experiment, they take a Rose, Gillyflower, or any kind of Plant whatsoever. They take this Simple in the Spring time, in its fullest and most vigorous consistence. They beat the whole Plant in a Mortar, Rootes, Stalks, Flowers, Leaves and all, till it be reduced to a confused Mass. Then after Maceration, Fermentation, Separation, and other workings of Art, there is extracted a kind of Ashes or Salt including these Forms and Tinctures under their Power and Chaos. These Ashes are put up in Glasses, written upon with the several names of the Herbs or Plants, and sealed Hermetically, that is, the mouth of the Glass heated in the fire, and then the Neck wrung about close, which they call the Seal● of Hermes their Master.  
When you would see any of these Vegetables again, they apply a Candle or soft Fire to the Glass, and you shall presently perceive the Herbs or Plants by little and little to rise up again out of their Salt or Ashes in their several proper Forms, springing up as at first (but in a shorter time) they did in the Field. But remove the Glass from the Fire, and immediately they return to their own Chaos again.  
And though this went for a great secret in the time of Q●ercetan, 
Curiositez. innoyes. L. 5. N. 9  yet Gaffarel saith, A present ●e secret ●est plus si rare; c●● Mounsieur de Claves un des excellent Chimistes de nostre temps, le fait v●ir tons les jours, etc. that now 'tis no such rare matter, for Mounsieur de Claves, one of the most excellent Chemists of these days, useth to make show of this at any time.  
And therefore hear the word of the Lord, o you dry bones; Come from the four winds o breath, and breath upon these slain that they may live, Ezek. 37.  
O Earth, Earth, Earth, hear the word of the Lord. Thy dead men shall live, with my dead body shall they arise; Awake and sing ye that dwell in the dust, for thy dew is as the dew of herbs, a●d the Earth shall 〈◊〉 ●ut the dead. Esay. 26. 19   

CHAP. XXVII.  1 Cor. 15. 36. 
Thou fo●l● i That which thou sowest is not quickened except it die.  
THis admirable instance of the Corn is one of those things which Saint Paul was taught at Gamaliel's feet.  
In a discourse concerning the Resurrection, had before Julius Caesar the Emperor (and at which Rabban Gamaliel was present 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, Cleopatra the Queen asked R. Meir, and said, We know that they that lie down (the dead) shall live, because it is written, And they shall spring up out of the City like the herb of the ground, but when they stand up (from the Dead) shall they 'vise up naked, or in their Clothes? 
Kal vechomer i● as much to them as Argument●m a minori▪ ad majus, or the contrary as to us.  He said unto her, Kal Vechomer from the wheat. What of the wheat which is buried naked, & yet riseth up very well clad, how much more the Just men who are buried in their Clothes? Caesar said unto Rabban Gamaliel, etc. Talmud in Sanhedrin, C. 11. fol. 90. b.  
It will be worth the knowing to observe here a practice of the Greek Church not yet out of use, and very properly concerned in this matter of the Corne.  
The use is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ etc. to set boiled Corn before the ●i●ge●● of those Holy Hymns which use to be said at their Commemorations of the dead o● those which are asleep in Christ.  
And that which the 〈◊〉 would have▪ is ●o s●gnifiethe Resurrection of the Body.  
And that it is indeed a well enough proportioned emblem, The Author which I quote hath endeavoured to express with more elegancy than I looked for.  

Mathaeus Blastares Hieromonachis. Gr. MS. in Arch. Baroccian. Bib. Bod.  His Title is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. that is.  
What is the meaning of the boiled Corn at the Commemoration of these that sleep in Christ, and at the Holy Mysteries of the Saints?  
To which, he is not content to make a Man come down, and compare with all the little moments belonging to an ear of Corn; But he would have you know too, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; That death here is manifestly both the Father and the Mother of Life. The Earth labours not after the ordinary way of a woman in travail. Her infant Corn is not quickened except it die, should it live still, it could not be form in the womb. And consider with me the miracle of these throws. The Earth only receiveth but the bare Corn, and restoreth it again by corrupting it, and delivereth it up in a much better fashion than it took it in, habited anew as to all respects of appointment in the parts. And can we receive a more forcible impression of argument for our own restauration, then from this example.  
The Author saith yet more, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
And how should all these stalks grow up from one grain of corn, and that as good as dead? The wonder of this is far above that of the Resurrection of our bodies, for then the Earth giveth up her dead but one for one, but in the case of the Corn she giveth up many living ones for one dead one. O the intolerable madness of unbeleiving men! They see that the Earth giveth up to the Husbandman that which it received not, and should it be accounted among the impossible things that the same Earth should surrender up (to the Creator too) that which she hath received in pawn? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. as the Author goeth on.  
Here (though the opportunity seems to be very fairly offered) I avoid to gain any reputation towards the Resurrection of our Bodies from that parcel Rising of Legs & Arms, etc. which useth to be seen and believed at a place in Egypt, not far from Gran Cairo, upon Good Friday and the Eve of that.  
'Tis true indeed (if the thing itself be so) that in this case too our Bones do flourish like an herb, for those little Resurrections are not seen to rise, but risen.  
And so like Limbs of Immortality they spring up from the Earth, as they did from that other Deadness of their Mother's womb.  
We ourselves grow thus up too like the Grass of the Field; we are not seen but found to do so.  
'Tis so with these fore, running parts. If you draw near to touch a head or a leg, you shall perceive no more of this Resurrection for that time, but if you give back, and leave the Miracle to itself, you shall presently find it more a man at your return.  
Because I mean to make no more use of this wonderful prevention of those that sleep, than what I first pretended to, I shall be bound to trouble you the less with any much repetition of the particulars. You may find a competent store of this matter in Camerarius his Historical Meditations. C. 73. of the first Century. I will add to that this only out of Simon Goulartius, from the Relation of one Steven Duplais, an eyewitness, & a man of very good and sober note in his acknowledgement.  

Si●. Goulart. Histoires admirabil. T. 1. fol. 32. 34. etc.  Il me disoit d'avantage avoir (comme aussi firent les autres) touché divers membres de ●es●r●suscitans. Et comme il vouloit se s●isir d' une teste chevelue d'●nfant, un homme du Caire ●'escria tout haut, Kali, Kali, ant 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 cried out aloud, Kali, Kali, ant materasde, that is to say, Hold, Hold, you know not what you do.  
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 meet with yet) of the matter in any of their own Books. That in the Greek Liturgies out of the Lesson for the time, I know not how to make reckoning of, as enough to this purpose. In any other Books of theirs, and some likely ones too, I meet not with any notice at all. And yet as to that I can retort this answer upon myself, that a thing of so cheap and common belief 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 pass for a reason why there should not be any such common report of the thing, yet leaveth me scope to think, that there is some special mention of it in the Arabic or Copticke Histories, which when it shall be met with, if it be found to refer up the Wonder to some excellent and important Original, it will the better defend this matter of Fact, from the opinion of imposture.  
Indeed the rising of these arms and legs otherwise is but an ill argument to be used for the Resurrection of our Bodies, for 'tis easier to believe this, than that.  
The Arabic Nubian Geographer telleth of a place in Egypt 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 days, by God's permission it shall turn into a very hard stone, etc. 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 Utopian Bird, (as I will not now suspect after such a size of Apostolical Authority, and so sufficient a countenance given to that) It will be enough for us that the Swallows know their time too (as well as the Stork) 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 sleep in their Cha●s, till hearing the voice of returning nature at the Spring, they awake out of this dead sleep, and quicken up to their own life again.  

Georgius Major.  A commentatour upon the Corinthians to this fifteenth Chapter, affirmeth that he himself found a company of Swallows lying dead under an old Table in a Church at Witteberge, which for want of the natural time of the year, were by an artificial heat recovered unto life again.   

CHAP. XXVIII.  Math. 3. 4. 
And the same John had his Raiment of Camel's hair, and a Leathern Girdle about his Loins, and his meat was Locusts and wild Honey.  
THe rest is plain enough, but for the Locusts there hath been a great deal of unnecessary Criticism devised, & as it falls out to make the word in a worse case than it was beore, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the word, and it can signify nothing here but Locusts, and the question needs not to be whether these be man's meat or no, it is certain that the Jews might eat them by the 
In Dioscorid. Lib. 2. C. 46.  law of Moses, Leu. 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 Arabic Translation of Saint Mathew's Gospel. And john 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 speaks of the Acridophagi, or eaters of Locusts. He saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That their habit of body is thin and meaguer, etc.  
So Cleonards Note of the Country people of Fez in Africa, will be fit to the matter. It is in his last Epistle to his Tutor Latomus, towards the latter end.  
Nova de Bellis, nihil ad Brabantinos: neque enim stropitum armorum audietis, alius est Exercitus quem Deus his regionibus immisit; paucis ante diebus Fesae vidisses Coelum obductum locustarum agminibus, quae hîc non solùm saltant, sed avium ritu volitant. Jam coràm video minas priorum prophetarum▪ multis in locis Nocte unâ sata perdunt universa, bellum strenuè cum iis gerunt rustici. Nam plaustra plena Locustis advehunt Fesam, nam hos hostes vulgo hic commedunt, Ego tamen sum tam delicatus, ut malim perdicem unam quam locustas viginti quòd totam hanc regionem gens locustica devora●●●. i e. I can tell you 
Vi●. Eustath. in Hexaemeron.  news of wars, but not like yours in Brabant; No noise of weapons here, 'tis another kind of Army which God hath sent into these Coasts. Within these few days you might have seen the whole Heaven clouded over with Troops of Locusts, such as do not hop about like your Grasshoppers, 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 Corn in one night. The Country people fight very stoutly with these Locusts, they bring them home by whole Ca●t loads to Fez, and then ●at these enemies when they have done; but for my own 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 coarseness of the Raiment, so the slenderness of the diet is equally to pretend towards a rigid and austere condition of life. And as to this sense I shall make you this new Note out of an Arabic Commentary upon the Alcoran. The Tradition is, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Com. Arab. MS. in Alcoran. a ●ernero ●itatus.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
That John the Baptist when he was yet a Child, being in company with some of his fellows, they asked 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, etc.  
'TWas spoken of Babylon, and the Prophecy is fulfilled.  
A Day's journey from hence (saith Benjamin Bar Jona in his Itinerary) is Babel, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. This is that Babel which was of old, a City of thirty miles in breadth. 'Tis now laid waist. There is yet to be seen the Ruins of a Palace of Nebuchadnezar, but the Sons of men dare not enter in for fear of Serpents & Scorpions which possess the place.  
Now you may read the rest of the Prophecy.  
V. 19 And Babylon the Glory of Kingdoms, 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 dwelled in from generation to generation, neither shall the Arabian pitch his Tent there, neither shall the Shepherds make their sold there.  
V. 21. But wild Beasts of the Desert shall lie there, and their houses shall be full of doleful Creatures, and Owls shall dwell there, and Satyrs 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 less strange to you, If I help you to a counterchange of Eastern Expression.  
Would you think that in Heaven itself, whither when we come all tears shall be wiped from our eyes, there should now be weeping and mourning for the dead in sin because they are not. 'Tis a Tradition firmly received by the Jews, and from them derived to the mahometans.  
In an Arabic Manuscript of theirs this answer of God to Moses, is found 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O Moses, etc. Even about this Throne 
Lib. qu●st. Arab. MS. a Gaul. citat.  of mine there stand those, and they are many too 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that shed tears for the Sins of Men.  
If there be tears 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 reflex upon that old position in the Hebrew 
R. Chimbi. in Isai. 57 19  Divinity. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. That a Repenting man is of greater esteem in the sight of God, than one that never sell away.  
This is the meaning of that expression, more than ninety and nine just persons that need no repentance.  
Their Elders talk higher yet of this excellent virtue. The Man in Saint Austin might have returned another answer to him that asked him what God employed himself about before the world was made. He was making Hell? No such matter.  
The Doctors in the Talmud say, He was creating Repentance, or contriving all the ways how he might be merciful enough 
Talmud in Iom●. fol. 86.  to the Man he is so mindful of, and to the s●nne of Man so much regarded by him.  
They say more. That one day spent here in true Repentance, is more worth than Eternity itself, or all the days 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 contain him. How much less 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 Fullness which filleth All in All. God (as the great Hermes) is a Circle, the Centre whereof is every where, and the Circumference no where. If I climb up into Heaven thou art there, if I go down to Hell thou art there also.  
Nor is He present only to these real Capacities of Earth and Heaven, but even also to those Imaginary spaces of incomprehensible receipt and infinitely extending. He is there where Nothing else is, and Nothing else is there where He i● not.  
But then are we to think, that we men have his Company but as the Devils have, to tr●mble at. No: The Cry there is, What have we to do with thee thou Son of the most High? Not so here, but why art thou so far from me o my God. P●. 10. 1. The Finger of God is there, as in the Plagues of Egypt. 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. Herald 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 down.  
He was seen at Moria. At Peniel Face to Face. Gen. 22. 30. The Patriarch Abraham invited him to Dinner, and He lay at Lot's House a● Night. Jacob wrestled with him at Mahanaim, & got the better, and would not let Him depart except He blest him. He passed once by Moses in the Clift of the Rock. He met him often at the door of the Tabernacle. He wandered with his People in the Wilderness. When the Ark stood still, so did He▪ When the Ark 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 do no better than rest ourselves upon that ancient and well advised of distinction delivered in the School.  
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 Union Hypostatical, in the second person in whom the Fullness of the Godhead dwelleth bodily, etc. 1 Dist. 37.  
To these three Molina superaddeth the fourth and fifth difference, the one per peculiaria signa, giving instance in Jacob's Ladder; the other whereby God is present, Cum C●nciliis & sums Pontificibus.  
But these differences are written upon as supernumerary by Nazarius, Gonzales, etc. The two being indeed but one, and that no other than the second of the three whereby God is present by his Grace and Holy Spirit.  
By presence, power, and essence, the Doctors generally mean; 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 Actual or possible existence.  
Thus God is intimately and indivisibly present with all and with every thing. Nay thus He is also present with Nothing, (if so we are to call that vast Receipt without the Universe comprehending infinitely this created Nature of Things) which needing not to be argued from any actual operation or conserving causality sufficiently followeth the Nature of Immensity.  
'Twould imply a Contradiction to say he could be actually present with that which is not, or with that which shall be, before it is, yet not to say that He is there where Nothing else is, or shall be but himself, is to say he is not Infinite. Nor is 
Gouzales disp. 17. vu. eod. Bonavent in 1. Th. q. ●. a. 2. Alex. Hal. 1. p. q. 9 Memb. 5. Cap●eol. n. 1. dist. 37.  it otherwise answered by those Doctors which pretend to the contrary sentence; for though they cannot be gotten to say that God is present without, yet they confess He cannot be comprehended within the Universe, making all up with a Negative Extra, and Potential existence, as to no purpose they may be seen, in 1. Thom. q. 8. & 1. Sent. didst. 37.  
Relating to this first Respect of Presence, Power, and Essence, we say that God equally disposeth of himself to all things and men, and that he cannot thus be more in one place then another.  
But the Respect of Grace and Spirit superinduceth a Special influence and Immediation of blessings, and imprinting the Nature or Being whatsoever with a much more intimate and more excellent Relation. Thus God is said to be nearer to this man then to that, more in one place then in another. Thus he is said to depart from some and come to others, to leave this place & to abide in that, not by Essential application of himself, (much less by local motion) but by Impression of Effect.  
It may be said of all places, Deus hic est▪ God is here. But of some, as Jacob of his Bethel, Verè Deus hic est▪ Truly God is in this place. Verè, that is, saith Saint Bernard, Certiùs & Evidentiùs, by a more evident and more effectual presence. With just men, saith he, God is present, in veritate, In deed, but with the wicked, dissemblingly, ('tis the Father's expression) in dissimulatione.  
As he is to all & in all places, he is called in the Holy Tongue, Jehovah, He that is, or Essence; but as he useth to be in Holy places he is called Shecinah is taken by some of them (as R. Menahem) for the presence of the Messiah, by others for the Ruach hakkadoes, or presence of the Holy Spirit, as the Chaldee Paraphrast upon Gen. 45. 27. And so the Hebrew School maketh even with ours, for Jehovah signifieth the first member of the distinction for Presence, Power & Essence; Messiah, for the Last or Hypostatical union, and the Holy Spirit for the second. Indeed the most general and constant sense of this word Shecinah to the Jews, meaneth still a more intimate application of the presence of God to such a Person or Place; then that of his common and equal Abode. He is said to dwell there (saith Maimon) where 
M●r▪ Part. 1. C. 25.  be putteth the marks or evidences of his Majesty and presence. And he doth this by his Grace and Holy Spirit. Therefore Churches are said to be the Houses of God, and good Men the Temples of the Holy Ghost.  
This is the Reason why Michael the Archangel is called, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Princeps faciorum, or the Prince of the presence, in the Books of Zor●babel; for in their account he is so near to the King of Heaven, as to be admitted to fit down by him, and register the good Acts of the Israelites.  
'Tis in his power also to blot them out again as occasion shall be given him. Talmud. in Chagigah. fol. 1●. 〈◊〉.  
As to the respect of Gods applying himself to a person, they have an old saying, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That the Shecinah will dwell with the meek and Humble Men, but flieth away from the pr●●d and angry. Which seemeth to me to cast a light upon those words of Saint James, C. 4▪ 6. God resisteth the Proud, but giveth grace unto the Humble.  
The Greek is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God sets himself in array against the proud. The words are quoted out of Prov. 3. 34. The Syriac translation whereof is deturbabit, He will cast down, but the Chaldee is, illusores propellet, that is, He will cast the proud or scornful men far away out of his sight, but giveth Grace to the humble, that is, draweth near unto them and dwelleth there by his Grace and Holy Spirit.  
And thus also you may the better understand the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the verse before going, where the spirit that dwelleth in us is said to lust to envy.  
One of the wise sayings of Ben Syra is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Mitte panem tuum super faciem aquarum, & super aridam, & invenies eum in fine dierum. i e." Cast thy Bread upon the" face of the Waters, and upon the dry Land, and thou shalt" find it in the end of days.  
To this the Perush or Exposition faith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Let thy Table always be prepared for whosoever comes, that thou mayest be accounted worthy to have the Shecinah rest upon thee. So that they account God will dwell with such a man as keepeth good hospitality.  
They say also, that the Shecinah will not rest upon a sad or sorrowful man, but upon a wise, a valiant, or a rich man it will. And many like recesses they have to this purpose, capable enough of a good construction.  
As to the other respect of God's application of himself to a place, The Son of Halaptha said, Wheresoever 2 or 3 are ●itting 
Pirke Avoth. C. ●.  together and conferring together about the Law, there the Shecinah will be with them. 'Tis the meaning of our Saviour, where he promiseth▪ Wheresoever two or three are gathered together, there am I in the midst of them. As if he had said, The Shecinah shall be there, or there I will be by my dwelling presence or special exhibition of myself by signs of Blessing and Grace.  
In other places he is only said to be, but in Holy places to be wonderful▪ Psal: 68 35. The face of God is every where alike. Quo fugerem a fancy tua, said the Psalmist? whither can I fly from thy face? He said not quo fugerem, etc. whither shall I fly from thy Back parts, for these are more visible in one place then another. 'Tis there, as every where The Lord. But here the Lord merciful and gracious siow to anger and abundant in goodness and truth.  
Therefore even the most high thus dwelleth in Temples made with hands, and though Heaven be his Throne and Earth his footstool yet we men can build him a House. A House of prayer (as it is called) unto all Nations. And this is the place where his Honour dwells. We say it again not more essentially here, but more graciously, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
S. Maximus Mystagog. cap: 24.  etc. as the blessed Maximus, by the Grace of his holy Spirit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which though not seen by us, is yet always resident in the Holy Church.  
So the Apostolical form of consecration (as we receive it of the Metaphrast.) May it please thee merciful God that thy most holy spirit may inhabit in this House which we have built in thy name etc.  
The presence of this Holy spirit applying to the Place consecrate by a secret and invisible kind of incubation dischargeth it of all those black incumbrancies which the Prince of the Air might intrude upon it, and bringing it under the shadow of the Almighty, exalteth it to a Reverential state of holiness and Divinity, which intermixing with that Space and Site of Gronnd, not by gross adhaerence, but by energetical Communion, induceth a Nature and condition, apt to quicken and assure devotion, and disposeth the Acts there done to more Illustrious and infallible effects of blessing and success.  
In regard unto this great and glorious presence, I am moved to reflect upon two principal inconsiderations. The singularity of some, and the irreverence of almost All. The first is theirs who prefer the Barn before the Church, as if God would be more at home in their outhouses then in his own dwelling Mansion. He heareth indeed whatsoever prayers, wheresoever made, but his ears are said to be arrect and intent only to those that are made in this place. I know that our Father is to be prayed to in secret, but that is that he is not to be prayed to in the Corners of the streets, that is those ends and corners of the streets where the Gates are, as the Aethiopicke very well rendereth. For the Eastern fashion is to have a Gate almost to every street, so that these Corners of the streets where eminently open and the fittest places that could be chosen for one to pray in, that did it therefore that he might be seen of men.  
The King Hezikiah was heard upon his bed, but his prayer, what was it,, but that he might go once more to Church? 2 Chron: 20. 5. And even then though in that extremity, he could not go up into the house of the Lord; yet at least he turned himself in his Chamber that way, supplying what he could not do by bodily remotion with holy Ecstasy and transportation of mind.  
But the greatest fault is committed by those that come, for as we demean ourselves, 'twere much better for us not to be there, or if we be, that God himself were away. How unreverently we enter and depart and yet how fearful is this place, But in the Business itself, how most unseasonable we are and strangely impertinent? By the Constitutions called Apostolical the Deacons charge was to over look the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that no man whispered, that no man laughed, nay that no man so much as nodded his head, or twinkled his eye. T● vero (saith Saint Ambrose to his Virgin) in ministerio Dei, tusse●, excreatui, absti●●, he would not suffer her in time of Divine service no not to cough, or to spit aloud.  
Instead of any such severe appointment, we sit like those in chrysostom, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, s●r●gging, yawning, and benumbed with dulness. And would ●t were no worse than so.  
Our whole deportment there is so intolerably notorious and desperately profane that if Saint Paul's, Infidel should come in, he would be so far from falling down and worshipping that he would presently be bound to report, God is not in you of a truth. 1 Cor: 14. 25.  
Some Christians do more Reverence to the outside of a Church, than we to the presence of God within it.  
Those of Habassia if in a journey (though upon the speed) they are to pass by a Church, no man is so unreverent as to 
Viaggio fatto nell Ethi●p: c. 26.  sit still upon his horse; ma dismonta fin che pass a pi●d● la chiessa & el cimiterio per u● grand pezz●, but dismounting himself (saith Alvarez) he walketh on foot till he hath left not the Church only, but the Churchyard also very far behind him.  
Will you take an example from the Turks, while it is called to day, and ere yet they rise up in judgement against us.  
Their Church behaviour is after this [another] manner. Called to prayers by the Illah Illahi, or the voice of him that cryeth (for they have no Bells) they first wash themselves▪ then, putting off their shoes at the threshold of the M●sque door, sum cum silenti● discalceati ad instratum pavimentum accedunt, Emamus sive Antesignanus Orationem incipit. omnes s●quuntur, & dumb flecti● g●nua alii id●m praestant, & ill● erecto, ●a●●ri s●●●igunt & ipsum, vocem attoll●nte●, vel 
Maronitae de moribus Oriental: c: 10.  deprim●nt●m, adstantes i●itantur, ubi neminem tussientem, oscitantem, d●ambulantem ant confabulantem invenia●, sed summe ●il●ntio ●ratio●● p●r●ctâ resumptisque calceis discedunt. i e. They draw near with great reverence to the Pavement of the Mosque covered over with Carpets, or Mats, as it may▪ Then the Emam or High Priest beginneth prayers and all the Company follow him, and when he kneeleth down, they do the like, and when he standeth up they do so too, imitating his voice throughout, either in elevation or depression of the Tone, And here you must not think to find any one coughing, yawning, walking or talking, but having performed the service with all possible silence they put on their shoes and depart.  
Nay a Turk, (● 
† 
Sic vero stabant in mesquidis suis immobiles, ut in illo solo de●ixi, aut ibidem succrevisse vide●entur, nulla tussis, nullus screatus, nulla ●ox, nullus circum●cts corporis aut respicientis motus etc. Immo si vel digito scalpant caput, pe●isse sibi precationis fructum arbitrabantur.  
Busbeq: Epist: ●. johan: Cottovic. Itiner. c. 4.   Turk I tell you) should he but scratch his head in time of Divine service would be verily persuaded that he should lose ●he benefit of coming to Church for that time.  
But the very Heathens themselves will go before us into the Kingdom of Heaven. 
Saxon Grammar▪ Hist: Dan: lib: 14. fol: 158. ed t: Bassil: 1534.   
Saxon Grammaticus telleth us of the Priest of Arcon that he had the house of his Idol-God in so much Reverence, that he held it not lawful for him not so much as to fetch breath in that place, quo quoties capessend● vel emitt●nd●●pus habebat, toties ad Januam procurr●bat, ne videlicet Dei pr●sentiam mortalis halitûs c●ntagio pollueret, and therefore as oft 〈◊〉 he had occasion so to do, he was to go to the Church door and do it there, lest happily the presence of God might receive some pollution from the breath of a man.  
When I think of these things I cannot but remember myself of those words of our Saviour quoted out of the Moralities of these lost men (as we reckon the matter) whatsoever you would that men should do unto you, do you the same unto the●. But that this should be The Law and the Prophets— His other words elsewhere, It shall be more tolerable for Sodom and Gomorrah at the day of Judgement etc. put me to 〈◊〉 great a stands What do you tell me of Christians? Get to be Heathens first.  
I'll tell you what an Arabic Commentatous upon the Turkish Alcoran hath said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
Commentar. Arab. Mian▪ Alcoran. a●●rn●ro citat.  i. e. He that desireth to escape (H●ll) fire, and go into Paradise, l●t him believe in God, and the day of judgement, and d● 〈◊〉 every man as h● would be done by.  
And what would you have these Heathens to be? some of their own Prophets have said, that God is the Centre of all things, especially of all men. And as the respect is from the universal merit of Christ. I am sure the lines are all drawn equal, the difference will be only in the application and tendency to this point. The Christian accounts (and justly too) that he moves thither by a stronger and more proper inclination, and yet some have entertained so good an opinion of the Heathens morality and good course of life, that they think their case to be not much unlike that experiment in the Staticks of two bodies moving downwards, which how unequal soever in size and gravity, yet if they be of the same figure and matter, the heavier will not prevent the lighter in the falling and concurrence, but they will both meet together in the Centre at one and the same time.  
But what have I to do with another man's servant? The worst you can say by these men, is, that they have not the knowledge of Christ, but we say we know him, and contradict ourselves again, by doing the works of our father the Devil. They are blind indeed, but our case is worse, for we say we see. And which do you think is better, not to know Christ, then to have no Cloak for denying him?  
You know who said it, that the Christian Religion had been the cause of all the distractions in these parts of the World, I am sure it hath been the pretence, and how controlled by private interest, and crooked to engagements of every ones particular, we may find in all other states as we now feel in our own.  
As we make it, Religion is indeed but a politic engine of State, as useful for the battery as defence, and as equally tractable to the Ruin as to the conservation of a Commonwealth, necessary to the turning of affairs here below, but of no concernment to the other world.  
If it be any thing else why doth every man profess it to a scope and end of his own, and never brings in God but by the by? Why do we give the Enemies of God every day new occasion to blaspeme? Why do we come hither to see our Faces in this mirror of the word, and straightway forget what manner of men we were? Briefly why do we live without fear, and die without Wisdom.  
There be many other and those horrible accidents of life too, that may convince us to our heads that we are indeed the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the only men almost that are without God in the world but so foul a Failing in that only thing too, which can pretend us to be good, even in our own opinions (and in which the dogs which are to be without (as we think) ever did and still do outgo us, cannot but expose us to the scorn and derision of him that dwelleth in Heaven.  

Luk 9 51.  Our Saviour himself when he went up to Jerusalem, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. as one makes bold to construe it, put on a New Face, as to go into the Temple, you may think what you will of that Temple, but however you are to know that there is a greater than Solomon here.  
How we can lay the ground better for the Heathen, or worse for ourselves, then by neglecting this great point of Devotion, as confidently as we therefore receive the Sacrament itself unworthily, I will not say I cannot, Let every man tell himself.  
That we dare to do thus before the Angel Eccles. 5. 'Tis not possible but such prayers should be turned into sin. Thus. 'Tis iniquity even the solemn meeting. But take we heed lest we come to know that God was here by his departure from hence, and that voice be uttered out of our Temples, which was once heard out of that of the Jews, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Migremus hinc.   

CHAP. XXXII.  
But by my name jehovah was I not known unto them.  
COncerning the pronunciation of the Tetragrammaton under it's proper consonancy of Letters, when, by whom, and in what cases the word jehovah may be uttered, A very sufficient account hath been already given by the Learned Buxtorfe, Drusius, and others.  
It may be added, that this thing was not unknown to the very Heathen themselves, as a Chronographer of Antioch quoteth it out of one of their Ancient Divines.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
He quoteth Orpheus to say that he heard from the Oracle the Ineffable Name of God, Hericep●o. And that the interpretation thereof in common speech, is Counsel, Light, The Giver of Life, etc. Io●●●●s Antiochenus Melala 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Libro 3ᵒ Chronic.  
To think this word to be Greek, besides the Interpretation here given, the very sound of it is plainly averse. It betrayeth itself enough to be of the Eastern Notation, and of the Hebrew to choose; And yet to bring it home to any one or more words in that Language like itself, or especially meeting with the Interpretation made, I could find no way.  
It was obvious to doubt after this rate at the first, but the last resolution that could be made with any likelihood necessarily determined in some recess of the Cabalists.  
Amongst their Arithmetical Traditions they have this number of the Name jehovah. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 K●p● or Kepeo, which they deduce after this manner.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, Ten times 10. is 100 five times 5 is 25. behold 125 six times 6. is 36. L●● 161. Five times 5. is 25. H●●e or Heri behold. Kepeo or 186. which is a numeral Hamphorash or expression of the Name of God, & the Oracles meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

CHAP. XXXIII.  Math. 22. 16. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. etc.  
And they (the pharisees) sent unto him their Disciples, with the Herodians, etc.  
SErarius in his Hired reckoneth up (if he sufficiently distinguish) ten several opinions of these Herodians, and lastly confesseth that he knows not which to fasten upon.  
It seemed to Drusius that they were certain Grecians brought up by Herod out of the Desert into the habitable Land, and there by him instituted a Sect, therefore called Herodians from their Authors name, and from the place from which they were brought, Dorsians. For so he rendereth the Baal Aruch in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Herodes Rex adduxit see●●● Grac●● ex deserts, 
Praterit●●. ad M●●. 22. 16. C●●●ent. ad v●●. N. Test. p●ster. c. 2● Buxtorf. in Le●. Talmud.  & educavit ●os in Terra habitata & fec●runt sector, v●catique sunt de Nomine ejus Herodianis, & Dorsiani a Loco unde abducti fuerunt. The Learned Casaubon, Beza, and others received it upon this trust. But (as the Master in these things hath noted already) The Aruch there citeth the Tradition of the Elders in Cholin cap. Siluach bakken, ●ive Demissie Nidi, 
Cholin. fol. ●●8. b.  for it treateth of that Mosaical precept, Deut. 22. 6. Thou shalt not take the Dam with the Young. Concerning which the Mishna there saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. that the Extent of the Law reacheth only to birds, and to th●se only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are not prepared. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Geese and He●nes which n●stle in the Garden, but if they nestle in the House, as the Herodian Doves, a man is not bound to let go the Dam.  
The Arucht Perush or exposition of the Herodian Doves, is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Herod the King brought Doves out of the Desert, and bred them up in the Land inhabited, and they became a Breed, and they were called Herodians from his name, and from the place from whence they were brought Dorsians.  
So Bartenora and R. Solomon's Gloss, and Ramban saith, that they were so called from Herod, because He was the first that bred up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doves in the House.  
And so the Gemara itself expoundeth the Mishna, fol. 139. b.  
And again these Herodians are reckoned among the Hens▪ and Geese in Shabba. fol. 155. b. where the Mishna saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. They set not water before the Bees, or before the Doves of the Dovehouse, but they set it before the Hens and Geese, and the Herodian Doves. And the Gloss expoundeth as before. The Herodian Doves were of a tamer and more domestic kind than those of the Dovehouse, and 'tis likely too that they were of a rarer and more outlandish breed, especially because Josephus in the description of Herod's Palace amongst other Moment's of Gallantry and Magnificence, 
josephus' de ●el. Iudai●. l. 6. c. 13.  makes mention of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Many Towers stored with tame Doves. This would not found so big to us, and 'tis nothing indeed without this understanding that the thing was very rare in Judaea then, and newly brought in by this Herod, a man noted to be of a vast and curious mind.  
But what the Herodians were we may partly know by the old Scholiast upon Persius, to these words of the Poet.  

— at cum  
Herodis venêre dies, unctaque senestrâ  
Dispositae pinguem Nebulam vomuere lucerne  
Portantes violas, rubrúmque amplexa Catinum  
Cauda not at Thynnis, tumet alba fidelia vino,  
Labra moves tacitus, recutitaque Sabbata palles.   
Sat. 5. 1.  

S●boliast. ve●. in Persium.  Herodes apud judaeos regnavit temporibus Augusti in Partibus Syriae. Herodianis ergo diem Natalem Herodis observant ut etiam Sabbata quo die Lucernas accensas & violis Coronatas in fenestris ponunt.  
Herod (saith the Scholiast) reigned over the Jews in Syria in the days of Augustus, The Herodians therefore observed his Birthday (as the Sabbaths also) setting up in the Windows lighted Candles encircled with Violets.  
The reason of this Honour done to Herod was, for that these Jews believed him to have been the Christ, mistaking the Non deficiet Sceptrum in Iacob's prophecy, under which Title of heresy, they are accounted by Epiphanius among the Sects of judaism. But Epiphanius should have referred the Faction to Herod the Great. Tertullian before him delivered the same Tradition, Lib. de prescript. ad Har. cap. 46. Victor. Antioche●. etc.  
And nothing (saith Casaubon) seemeth to me to have been more probably set down concerning these Herodians then this, but his Quotation out of Drusius is to be corrected as before.   

CHAP. XXXIV.  Esay. 9 6. 
And his Name shall be called Wonderful.  
ANd very well it might be so, not only for the usual observed reasons, but for something else too which may be noted anew.  
I know 'tis enough to fill up the measure of this great Name, that He was God, as the Jewel quoted by a Learned Antiquary 
Fulvius Vrsinus.  expresseth Him in the most excellent and short sufficiency. The Gem representeth the Image of our Saviour in his younger days, then when he increased in Wisdom, Stature, and Favour with God and Men. With this Inscription, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the Antiquary took it, a Stripling of 
jan. Rutgers. variar. Lect. L. 1. C. 1●.  hopeful note in the Macedo●icke War. But a Critic of good worth who had the opportunity (and knew how to use it) of seeing a Jewel of the very same kind in the French Kings Archives, judged with others by a better proportioned rate of sagacity, that the Inscription ought to be read on this manner, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, jesus Christ God.  
But I am not going about to declare his Generation this way, for who can? I mean to tell you how wonderful The Son of Man was; and what happened unto him as he was made like unto one of us.  
It will be a moment of that sort which ought to do, (if it does not) stir you up to Wonder.  
It was an accident (if it be to be called no more) which fell out at his Nativity, and such a one (if I take the height of it right) as might very well be in company and consignify with that work of God, that strange work, that Act of his, that strange Act which he brought to pass, when a Virgin was to conceive and bear a Son, and a Woman to encompass a Man.  
Here I must tell you that I mean to deceive his Expectation who thinks I am going about to give Judgement upon any of my Saviour's Accidents of life from the Influences of the Stars or Planets.  
The Star which guided the Wise men (or as the Saxon hath well enough rendered it, & ungal Whitegan, the Astrologers or Astrological Prophets) is enough of itself to forbid any man this impertinency.  
To show how little those in the Firmament or lower Heavens should have to do with his matters, he had a Star of his own, appointed to another Sphere, ●nd moving by another kind of motion than those in their Course, purposely created for and by Him, and made to walk in the Air, and keep pace with the Magi. It must have been in the Air, otherwise it could not have directed the Wise men to the 
T●oh● Brac●e●● No●ili● Danus.  place, as the most Noble Tycho hath excellently observed.  
It was a Star because they were Astrologers that were to be guided by it. And it was a new one, because none of the old could have done it, for the verticity of any of those could not have come and stood over the place where the Young Child was.  
This star appearing out of order bid a defiance to all the Persian Astrology and let the St●rre-g●●●rs know, that there 
Numb: 24. 17.  was one of jacob now risen, which was not to be found in their Barb●ricke Sphere.  
Nevertheless, and though I mean to do as I have said, I will take Liberty to set down here the Figure of our Saviour's Nativity, that is with what Face the Heavens looked upon the earth at that time as to the Horizont of Bethleem.  
In the Sphaera Persica (saith Aben Ezra out of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) there ariseth up in the Face of the sign Virgo a beautiful Maiden, she holdeth two ears of Corn in her hand, and a Child in her Arms, she seedeth him and giveth him suck, &c: This Maiden (saith Abumazar) we call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adre nedefa, the pure Virgin. She bringeth up a Child in a place which is called Abrie (the Hebrew Land) and the Child's name is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eisi (Jesus) Introductor. lib. 6. c. 1.  
This was enough to make Albertus Magnus believe that our Saviour Christ was borne in Virgo; and therefore Cardinal Alliac erecting our Lord's Nativity by his description casteth this sign into the Horoscope. But that was not the meaning of Abumazar. His meaning was (saith Friar Bacon) quod beata Virgo n●ta fuit q●ando Sol est in Virgin, & ita habetur signatum in Cal●nd●rio, & quod nutriet Filiu● suum in Terra Hebraeorum. That the said Virgin was borne the Sun being in that sign, as also we have it set down in the Calendar, and that she was to bring up her son in the Hebrew Land.  
But according to the received Tradition of the Church, our Saviour was borne the 25 day of December at midnight in the year of the world 3967. The Circle of the Sun was ●. and of the Moon 1. etc.  
Therefore the Ascendent of his nativity was not ♍ Virgo, but ♎ Libra, and this was the Figure of the Heavens.  
♌. 5.  
42.  
♏. 5. 22. Lanceator 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ⚹ sieve Aucturus.  
⚹ Spica ♍. ♎. 1. 43. ♃. 7. 8. ⚹ Gemma Coron●.  
Conjunctio ●r●tum.  
♎. 28. 29.  
♍ 27. 41. ⚹ Lucida ☋ ♐. Lyra 28 24.  
69. 1. 51. ⚹ Praesepe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 s●●e Cor Leoni● in ♌ 1. 5. ⚹ Stella Nova.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 JESUS CHRISTI Do mini nostri 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An. M. 3967. Decemb. die 25.  
Nocte media.  
Ad Latitud. Horizont.  
Bethlehem.  
Juxta Calculum Prutenicum.  
♑ 1. 51. ☉ 1. 5●. ☿ 5 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 27. 35 ⚹ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sive Clara Aquil●  
☍ 27. 41. ♌. ♊. 28. 24. ♄. ♊. 12. 8. ⚹ Pro●●on. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sive S●rius  
♈ 28. 29. Plei● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in ♉. 1. sive Oculus ♉ 5. in. ☍. 11. 15.  
Con Orb.  
⚹ Prima Stella Ari●tis ♈. 1. 43. ☽. 27. 44. ♂. 7. 22.  
♓ 5. 22.  
♒ 5. 42. ♀ 16. 58.  
I tell you I do not this as if I thought the Star of Jacob were Subject to his own Firmament. I abhor to say as Cardan did, that jupiters' being in the ascendent was the cause of his so soon disputing with the Doctors; or that he so often traveled from place to place, because the Moon was with Mars in a Terrestrial sign, or that it should be from Saturn's altitudes, that our Saviour should be so often seen to weep, but never once to laugh, much less, that Saturn with Venus could make him to have a mole in his Face. He quoteth josephus for these two last accidents, but you will not find it there. That excellent Author giveth indeed a very grave & honourable Testimony of Jesus Christ, in the 4th of the 18th book of his Antiquities, but without any such mentions as these.  
But still I do but hold you in hand.  
That which I may lawfully and innocently observe in the Scheme of our Lord's Nativity concerneth thus.  
First the ☉ of Righteousness was very fitly borne in Libra, the sign and Constellation of Justice. Next to this the Redeemers Horoscope was quite contrary to that of the World. The Ascendent of the Creation was Aries, for the World was created in the Spring, as to the position of judea. I cannot stay to prove it here, I have done it elsewhere.  
But much above all this there fell out at this time a Conjunction (the greatest that can be) of the 8 and 9 Spheres in the Head of Aries. From whence it will follow that whereas at the beginning of this world the Asterisms were all out of their proper places, (it pleased God to have it so) now at the restitution of the world, they were all found in their own divisions. It is an appearance of that kind which nature can show the World but once. The same Figure of the Heavens never could before, nor never can fall out again, unless the World should unreasonably last against all Christian expectation, by the most moderate Account, for if you cast about the slow Revolution of this period, it will trouble you to call these or almost any other the latter days.  
The period according to some is to finish a Circle of 30, if not 40 thousand years.  
This great year began at our Saviour's Nativity, but for any man to expect that it should ever have an end, as to us and this World, cannot be thought of, but upon grounded Atheism and absurdity.  
I have only one thing here to confess, that this figure of our Saviour's Nativity is erected according to the Dionysian rate of account, which useth to be called Vulgar initium annorum Domini. The vulgar Epoch of the years of Christ, but demonstrated to be false (as they themselves doubt not) by Mercator, Christmannus, joseph Scaliger, Sethus Calvisius, Suslyga the Polonian, and others, Masters all in Mathematical Chronology; some of them demonstrate that this Aera is false by one year, some by two, others by three, the Polonian by four, and some others by five. But when I saw that there could be so many true Accounts, I thought it best to sit down and abide by the old false one, as well in reverence to the Tradition of the Church, as for the rare appearances in the Scheme itself, sufficient of their own strength to evidence, that this was the time both for the year and day, though reason and Tradition should pretend against it.  
And because there be some (and some too that know not why they do it neither) who continue to call in question the Antiquity and truth of this day, I will put in a little more weight into their Scale who have very well assured this matter already both by historical tradition and Mathematical demonstration.  
That which I mean to superadd first, is an Apostolical 
joseph Egypt Cod. Concilior: Arab: Ms: in Archivis Roanis Bibliothe●● Bod.  Canon as I find it in joseph the Aegyptian's Arabic Code 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Also that you Constitute an Anniversary feast at the Nativity of the Lord Christ in the day in which he was borne, and that was the 25 of the first Canun, for this is the principal of all the Feasts. Also that 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost.  you do every year celebrate the Feast of Alchamim or Baptism of our Lord the Christ upon the day in which he was baptised by John the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Forerunner and that was the sixth day of the second Canun.  
A Persian Ephemeris to the same day of the same Canun setteth down 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nativitas Eisi, or the Birth of 

Pe●sica Epheme, is Ms: Case cyriac. Tab●lae Astro●●m.  
Arab: Ms. in Arch: Laudin●● Biblioth. Bod.   jesus.  
So Alkas Cyriacus in a Calendar of the like Nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i e. the Nativity of jesus Christ.  
The same Author to the sixth day of the latter Canun (january) puts down 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the feast of the Epiphany, or Benediction of the Waters.  
The Syriack Church observeth alike, and as concerning this Benediction of the Waters at that time of the Epiphanie you may see what their Mar Michael Chi●dis (out of 
† 
That is, jacobus Or●ohaita as he is quoted by Moses Barcepha the Bishop of Bethraman in his Commentaries of Paradise, and often times in the Catena Arabica by the Name of jacobus Alrohavi which is all one.  
The Learned Master Selden in his Interserenda to E●tychius hath a very good note out of the same Author as concerning Helena, that she was brought up and taught to read the Scriptures by Barsica Bishop of Rhea in Gezira●, and taken to wife by Constantius the Emperor with the consent of her Parents, etc. For Algezira he took it right. It is the same with Mesopotamia, but for Rhea he saith, Vbina●● haec Rhea ego me nescire fa●e●r. See Ortelius in Edessa, and Leunclavius his Onomastic. in Roha.  
It was a City & Seat of a Bishop in Mesopotamia. And so 'tis put in by the Arabic Nubian Geographer at the beginning of the sixth part of the fourth Clime. Verum Algezira est quod includitur inter Tigrim & Euphratem ejusque urbes sunt Racca, etc. Roha, Harran, Sarug, etc.   james the Bishop of Vrho●a) hath said, as he is quoted by Marsilius de Columna in his Hydragiologia, p: 506.  
chrysostom imputeth a great Miracle to this consecrated Water. He saith (the Patriarch Severus in his Syriack Ritual saith as much too) that our Saviour Christ when he was baptised, sanctified the Nature of the Waters.  
And for that reason (saith chrysostom) it is a custom of the People at the Epiphanie to fetch of the Waters and reserve it by them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and look whatsoever water is drawn that day it will not corrupt in a long time, no not in a whole year, and sometimes not in two or three, but remain as sweet, and fresh as at the first drawing.  
But as concerning this day of our Lord's Nativity Sahid Aben Batric hath noted in his History that he was borne upon the 25 of December, which is observed by the learned Master Selden already, and (as I think) out of the life of Augustus. De Anno Civili veterum Jud. Cap. 8.  
But the same Author in the life of Constantin● saith it again, and endeavoureth to prove it there, in his discourse of the Celebration of Easter. The result whereof (as it maketh to this matter is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. And our Lord and redeemer jesus Christ was borne the 29 day of Coihac, & upon the 25 day of the first Canun.  

Saidus Batricides Arab: Ms: in Constantino magno. Liber penes est Illustrissimu● Seldenum e●tat etiam in Arc●ivis Bibl: publ: Cantabrig.  And for the Epiphanie or Baptism of Christ he saith it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the eleventh day of Tybi, and upon the 6 day of the second Canun. So the Copticke or Egyptian Calendar. Athanas. Kircker. de Comput. Eccles. Copt. c: 3.  
The same Tradition both for the Nativity and Epiphany. You may have too out of Joannes Antiochenus in the beginning of the 10. book of his Chronography. He saith that Jesus 
johan: Ant: Melala Ms. in Arch. Baroccianis.  Christ was borne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Upon the 25 of the month December. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. etc. And that he was baptised in Jordane a River of Palestine upon the 6 day of January. etc.  
I was willing to note out of them for both the Holy days because some of the Eastern profession (they are not many to that whole Church) observe the memory of these matters in a shorter line than we do, thinking, out of Saint Luke that our Saviour was borne and baptised upon one and the same day, which to them is the 6 of january. The thing I have seen done here by an Armenian Priest of Haleb (or Aleppo) within the regard and compass of my own conversation.  
The Rubric of the Celebration he showed me indeed in his Armenian Calendar, but the uttermost authority I could gain of him to refer it to, was a Tradition of Saint james to be found in their books (he told me so) but unknown to us as yet.  
The ancient Runicke▪ Calendar doth not only acknowledge the 25 of December to be the day of our Saviour's Nativity, but for that reason too makes this day the beginning of the year, and the Night before (which indeed was the time) they call Modranect or the mother Night (our own Saxons did so too.) And the day itself is expressed in the Danish wooden Almanacs by an Infant wrapped up in Swaddling clothes. See Olau● Wormius de Fast. Danic: lib: 1. c: 12. l: 2. c: 9   

CHAP. XXXV.  Rom. 9 3. 
For I could wish myself were accursed (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) from Christ, for my brethren, my kinsmen according to the flesh.  
WHen a Son of Israel would express the extremity of his brotherly kindness towards any one of, or towards all the Children of his people, he entitled himself by a kind of devotion to all the mischance and evil that should befall his Brother, wishing the whole patience upon his own head.  
These Excesses of Compassion used to go under this form, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sim ego expiatio ejus, or that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ecce me in expiationem. Let me be, or behold I am his Expiation. That 
Aruch in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  is, saith the Aruch, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold I am in his place to bear his iniquities. So all the people 
Sanhedrin▪ C. 2. fol. 18. a.  to the High Priest in Cohen Gadol of the Sanhedrin, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be we thy Expiation, that is, saith the Gloss, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be we in thy stead for whatsoever is to happen unto thee. Rabbi Samuel said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Sons of Israel, be I their Expiation, etc. that is, their Redemption as Rambam. and 'tis a form of speech saith he, to express, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the exceeding greatness of his love.  
This will make you the less marvel at that strange ejaculation of Moses, when for the same people of Israel's sake, he wished to be blotted out of the Book of God.  
Not without reference to this form of Devotion is the Apostles wish here, that he might discharge the unhappy condition of his Brethren all upon himself, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for I could wish myself to be an Anathema from Christ: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So Hesychius and Phavorinus, a man accursed, or not to be kept company with, or as Photius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a man separated. The Arabic Translation is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that my body were Moharrama, an unlawful thing, or forbidden from Christ. The word itself as the sense respecteth to the Haerem, which was the second degree of Jewish excommunication, whereof the first was Nidui, the third Shammatha, & wheresoever in the New Testament the Reference is made to the second degree. Anathema is singly named, as where to the third Maranatha is added, which is but the Syriac Interpretation of Shammatha, Dominus venit, which is therefore called by the Talmudists the Anathema or excommunication of the God of Israel.  
Stephanus in his Book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hath a Tradition more concerning the word Maranatha, then to be left out in this place. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He tells of a Shepherd belonging to the Syrian Laodicaea, who being thunder-stricken cried out, Ramanthas, that is, God from above, for Raman signifieth Above, Athas, God. So Philo.  
Phavorinus indeed saith that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, High Things. And 'tis true it doth so, and in the Syriac too.  
He saith also that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the God above. 'Tis almost so indeed, and then Ramanthas or Ramas' Atha might be the same, as the High God cometh.  
But by a smarter guests which some men have made, Ramanthas 
Hensius in Novum Testament.  was but a common Country pronunciation of the right Syriac words, and served the Shepherds turn instead of Maranatha. So he would have said, Dominus venit. And so it seems the Imprecation was more familiarly used among the Syrians than we knew before.  
For these three kinds 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 Doctors in Moed Katon. Rabbi Joseph 
Talmud in Moed Katon fol. 15. a. ●o●e Dea. num. 3▪ 4. §. 2.  saith. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. An excommunicate by Nidui may teach or be taught, hire or be hired, but the Muchram or excommunicate by Haerem may neither teach nor be taught, neither hire nor be hired, but he may study alone that he forget not his learning, and he may make himself a little Cottage for his necessaries.  
Maimon saith▪ that he is not permitted to have any manner of conversation with any man, only he may buy himself victuals. Madda. c. 7. but no man might eat or drink with him. Shulcan Aruc in Jore dea, Numb. 334. §. 5. From whence that of the Apostle, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with such a one no not to eat, 1 Cor. 5. 11.   

CHAP. XXXVI.  Act. 11. 26. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
And the Disciples were called Christians first in Antioch.  
THey were called Nazarites before (the mahometans call them so still) from Jesus of Nazareth, as now Christians from Christ.  

And now you may know whence Suidas had it.  Joannes Antiochenus can tell you who gave them that Name. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. i e. At the beginning of the Reign of the same Claudius Caesar, ten years after Jesus Christ our Lord and God was ascended up into Heaven, Evodus received the Episcopal 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 eye upon here is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, were called Crhistians? 'Tis an expression below the moments and circumstance of the matter. We do not now name the least Child of the company (so far as we can stretch our Interest) without a full appointment and congregation of witnesses; and do we think that they baptised the whole profession with so narrow a regard of Ceremony and Solemnity. The word will approve itself otherwise to you then so. And the meaning of this, joannes Antiochenus can best of all tell you. When the Provinces submitted themselves to the Imperial Government, the use was for the Emperor to cause a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or public Edict to be drawn up and proclaimed openly upon the place. The tenor whereof was first, to entitle himself to all respects of dominion and supremacy over that people, and then to abate from this by a popular insinuation of all possible sacredness and liberty of the Subject. This latter indeed was ad faciendum, etc. 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.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
joan. Antioch. Ms. Chronograph. lib. 9  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
When the City of Antioch had yielded itself 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 Tenor of the Edict was,  
At Antioch the Holy, Sacred and free City, the Metropolitan Queen, and Precedent of the East. Caejus Julius Caesar. etc.  
The Provinces used to return the honour of these Privileges back upon the Emperor by this way of acknowledgement.  
To keep the Emperor's Grace in perpetual memory, they reckoned all their public affairs ever after from the time of that. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Therefore (saith the same Author) Antioch the Great in honour of the Emperor fixed their Aera in Cajus Julius Caesar, and made this year of Grace the first.  
Therefore this Aera of theirs was peculiarly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because at the fixing of this the Emperor did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, publicly name himself to all the Title of Dominion, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and publicly entitle them to all the Privileges, Immunities, etc.  
From this Antiochian use of the word, and in this very State sense the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Saint Luke was, and is to be taken.  
Saint Luke was a Physician of Antioch. One of our Greek Catalogues makes mention of D. Luc● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a certain Recipe of Saint Luke's, but I have not seen 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 own word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by which he would be understood that the Imposition of this new name was openly and circumstantially done, and in as solemn and public manner as it might.  
Saint Paul maketh use of the same word in the same sense, Rom. 7. 3. So than if while her Husband be living she be married to another man, she shall be called (the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) she shall be notably called, or notoriously known to be, an adulteress 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 original way of acception, for though we translate it were called, as some Arabic and almost all Translations do, yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is there to be understood.  
And so it is. And the Disciples first styled themselves Christians, etc. You will perceive as much by this passage of Joannes Antiochenus concerning Augustus Caesar. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. i. e.  
And the most Sacred Augustus then began to be the first and only Monarch of the Empire, and Prelate of the Holy Rites, (Sacrorum Antistes) and he styled himself (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) thus.  
Caesar, Octavian, Trophaeall, Augustus, the Mighty Emperor. And he reigned, etc.  
And by this Passage you may correct a pitiful one of the same pretence (there be many more in that Book 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 down 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the other place is to be read not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Which is the principal thing of note here as to the Active and first acception of the word.  
Otherwise Rader is not so much to be found fault with for the Text as the Translation sometimes. I confess where he turns the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by tributa or vectigalia, though it be fearfully false, yet is not so foul an escape as some others there.  
There is a vast difference 'twixt Tributes and Telesmes (for so the word ought to have been rendered) and yet might be easier mistaken by him (as at that time) than it can now be done right by some others.   

CHAP. XXXVII.  Heb. 3. 12. 
Take heed lest there be in any of you an Evil heart of unbelief, in departing from the Living God.  
THe Arabic is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An obdurate and unbeleiving heart, and which goeth far, or quite away from the Living God.  
'Tis a fearful thing too to fall out of the hands of God. The Imaginations of men's hearts are only evil and continually, therefore the Spirit of God doth not always strive with them, if it did, our Spirit would faint under him, and the Souls which he hath made.  
If a man do start aside (as we all and often do) like a broken Bow, God puts us together again and fastens us unto himself as soon, and taking as good hold as he can.  
And these things (saith Holy Job) God will do once and twice, that is, oft times for a man.  
To day if we will hear his voice. To day, that is, whensoever a sinner, etc. He will turn and repent, his heart will be turned 
Hos. 11. 8.  within him, and his Repenting rolled together.  
And all this that our hearts may not be hardened through the deceitfulness of sin.  
Every man whatsoever hath this long day allowed him. And o that thou hadst known even in this day of thine▪ but now it is hid from thine eyes.  
This is that hard heart of unbelief which we are bid here to take heed of; this looseth all our hold, and utterly estrangeth us from the Life of God, and leaveth us altogether without him in the World.  
Our other back-slidings and variations from him, how wide and distant soever, yet may be thought to be but like those of the Compass, more or less according to a less or greater interposition of earthly mindedness, but this is like to that of the Magnet itself, which while it lieth couched in the mineral and united to the Rock, it conformeth to the Nature and verticity of the Earth, but separate it from thence and give it free scope to move in the Air, and it will desperately forsake its former and more public instinct, and and turn to a quite contrary point. So as long as a man is fastened to the Rock Christ and keepeth but any hold there▪ he will still be looking less or more towards the Author and finisher of his Faith; but broken off once from thence, and beginning to be in the open Air and under the Prince of that, he presently turneth aside from the living God, and pointeth to a Pole of his own.   

CHAP. XXXVIII.  Mat: 6▪ 2. 
For thine is the Kingdom etc.  
Glory be to the Father etc.  
I Am going about to conclude this small matter of Book with some notice upon these two Doxologies.  
For the first, the question hath been made up so high, as to leave us in doubt whether it be a piece of Scripture or no: Beza confesseth it to be magnificam illam quidem & sanctificam, a most high and holy form of expression, sed irrepsisse in contextum & quae in vetustissimis aliquor Codicibus Graecis desit, but to have crept into the Text and to be wanting in some very ancient Copies.  
That it should be wanting in some others is the less wonder, because it is not to be found in that Vetustissimus Codex given by himself to the University Library of Cambridge.  
It is not a full book of the New Testament, but containing only the four Gospels and the Acts of the Apostles. The Book is written as well in Latin as Greek, but both in the same greek Character▪ And it is that of the great Capital kind, which in their opinion, who use to judge of these things, is the uttermost reputation of antiquity which could be pretended to.  
In this book the Clause is not to be found (so far as possibly I can remember) either in the Greek or Latin.  
I had occasion once to say as much as this amounts to, before the most Reverend and Learned the Primate of Armagh, and the Doctor of our Chair the now worthy Bishop of Worcester, but was forced to yield to so great a presence with this only answer, that even this Copy too was corrupted by the Heretics.  
I knew it might be and deny not but it may in some other part of Genealogy or the like, but how any Heresy could possibly serve its turn upon this Clause (I know that of the Trinity) at least to me the way doth not so easily approve itself.  
I confess the Syriac hath it, but I know not what then.  
The Arabic hath it too, not only the printed Copy by Erpenius, but a Manuscript too of very good and gallant note in Queen's College Library. Yet in the Medicean Copy I do not meet with it. And in that which Kirstenius hath noted upon, the Clause indeed is set down, but not running along with the Text. 'tis written above in Red letters, and pointed to by this Note in the Margin. Non h●c in Aegyptiaco, & sunt in Romano & Syriaco. So that there is no more to be gained by this, then that the Clause is extant in the Syriac and the Roman (that is the Greek here, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Alrumi signifieth so too) which is no more than we knew before for the Adversary part, and so much less too, that it is not to be found in the Copticke or Egyptian form, which also may be known to be so bythat Specimen in Athanesius Kircherms.  
The Mahumedans have another Lord's Prayer, called by them the Prayer of jesus the son of Mary. But that endeth 
See the learned Master Seldens Commentary upon Eutychius.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And let not such a one bear rule over ●e that will have no mercy upon me, for thy mercy's sake O thou most merciful.  
But this is not material enough. Indeed the Mahumedan forms of prayer are more for, then against the thing. But it moveth not a little that the Clause should not be extant in the Gospel of the Nazarites, or that secundum Hebraeos (as it useth to be called) This Gospel was commonly believed in Saint Hieromes time to be ipsius Matthai Authenticum. Very ancient however it was. And that the Prayer it 
But for the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Give us this day. etc. See the Learned Salmasius about the latter end of his third Book, De Foenore Trapezitic●.  self was there I am sure, for Saint Hierome upon those words Panem nostrum quotidianum etc. noteth that the Hebrew in this Gospel was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mahar, panem crastini da nobis hodie, who because he takes no notice of this clause doth as good as say it was not there, for if it had, so substantial a variety and concerning him so much, could not possibly have escaped his Annotation.  
The whole engagement of the Latin Church against this Clause though very strong and preponderating. I let alone. The Greek use of it is more against us then the Latin leaving of it out. Their Services equally subjoin it to other Orisons and to this. As to the Prayer that beginneth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Eucholog▪ fol. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 B. To the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Euchol. fol: in B. To the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Euch: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A To the the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A prayer to be said over such a● had eaten of any unclean 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 subjoin it also to their Hymns, as to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Typic: fol: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 B. Col: 1.  
But it is yet more manifest, for secondly we find sometimes the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. B. Col: 1. In the Eucholog: fol: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: B: where also the Rubric 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 mean.  
Othertimes again we find the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in the Typic: fol: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: A: Col: 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: A: Col: 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: A: Col: 1, & 2.  
Moreover also whensoever we find them immediately, we find them still distinctly rehearsed, and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is always the peoples; the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, always the Priests Repetitition.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Eucholog. fol. 1. B. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. B. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A▪ & B. Typi●. fol. ●. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A. Col. 2. & B. Col. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A. & B. Col. 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A. & B. Col. 1. & 2. and infinitely elsewhere.  
And yet for all this (and more than this too, if I had a mind to put it down here) I will not say as Erasmus did, magis taxanda fuera● illorum tem●ritas qui non veriti sunt tam divin● precationi suas nug●● assuere. He doubts not to call it but a Trifling patch tacked to this Holy form by some rash and unadvised hand.  
Nay I will not say so much (though that be much less) 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 avoid it.  
Therefore I note here two things which do principally prevail 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 Hymn conclude it.  
Rigaltius noteth upon Tertullian, that by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Pagan meant the Lords Prayer, if he did, than it may very well be thought that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to go 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 less than two hundred years 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 business to cast a scorn upon the Christians, and their Profession, for first they fall upon the Holy Trinity. Deum altè regnantem magnum aethereum, atque aeternum Filium Patris, Spiritum ex Patre procedentem, unum ex Tribus & ex uno tria, 

For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see julius Pollux his Onomasticon.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot be rendered as it useth to be, justo naso praeditus, therefore I have guessed at it by the Characters of the greeks and Trojans in joannes Antiocheu●s quoted out of Dictys Cretensis. But do you see Isa●ius Porphyrogenet. in janus Rutgersvar. Lect. L. 5.   which how well soever it soundeth is but a Jeer there.  
And of Saint Paul they say (what think ye?) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The bal●-ill-nos'd Galilaean that was carried up through the Air into the third Heaven, and taught there very marvelous matters, etc.  
Then having spoken their pleasure of the Lords Prayer too, and sufficiently despised our ways, they lastly address themselves (as such fellows should do) to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or unknown 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 Form of Prayer out of the Traditions of the Elders. It must not seem 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 own Euchologues.  
Pater noster qui es in Coelis fac nobis gratiam, Nomen tuum Domine Deus noster sanctificetur, & memoria tua glorificetur in Coelo desuper & super terram infernè. Seder Tephill. Lusitan. p. 115.  
Regnum tuum regnet super nos in seculum, & in aternum. Sepher Hammussar. 49. 1.  
Pij priores di●ebant remit & condona omnibus iis qui vexant me. Com. in Pirk. Avoth. fol. 24.  
Ne inducas ●os in m●nus tentationi●, sed libera nos ab occursu malo. Seph. Hammussar. 9 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
Quia tuum est regnum & regnabis gloriose in secula seculorum, i. e.  
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 Kingdom reign 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 evil thing. For thine is the Kingdom, and thou shalt reign 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 find such a kind of Doxology at the end of Noah's Prayer, and you will generally meet with some such thing in the Common forms of Eastern Devotion.   

CHAP. XXXIX.  Math. 28. 19 
Go and teach all Nations and baptise them in the Name of the Father, the Son, and the Holy Ghost.  
FOr the Gloria Patri,  
It is most commonly believed that this Hymn was composed by the Council of Nice. The Cardinal Baronius is of opinion that it is more ancient than so; and that from the Primitive times it was appointed by the Apostles themselves to be sung by the new converts in Baptism; and Saint Basil seems to him to say as much; but it is to be presumed that this Hymn was not ancienter than the cause of it, & that was the Arian blasphemy; though otherwise it is most true that the Antiquity thereof is to be fetched out of the ancient form of Baptism, so far the Cardinal was right: I go about to make up what is wanting on his part.  
The Form of Baptism set down by our Lord himself, was, In the Name of the Father, and of the Son, and of the Holy Ghost.  
It was purely observed until such time as that Heresy broke forth which durst to say of the second person, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. There was a time when he was not; than it was added unto by the Church, with sicut erat in principio, As it was in the beginning, etc.  
So the order in the Buchologue.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Then the Priest holding the N. upright, and turned towards the East, (himself also turning the same way) saith, The Servant of God N. is baptised in the Name of the Father, Amen, and of the Son, Amen, and of the Holy Ghost Amen, now and for ever and for evermore, Amen.  

Severus Patriarch. Alexandrin. In Ordine Baptismi Syriaco.  The very same was to be acknowledged by the N. in his own person, for so the Syriac order 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then turning towards the East he saith, I such a one do confess and believe and 〈◊〉 baptised in thee, and in the Father, and in the Holy Ghost, now and for ever and for evermore, Amen.  
Of a Confession it soon became to be a Hymn, and then it was, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. We give Glory to thee, the Father, and to the Son, and to the Holy Ghost, now and for ever and for evermore, Amen.  
And thus it was uttered at the first only by the new Converts and the rest which happened to be present at the Baptism. 
The Te Deum is a kind of Creed expressed in the fashion of a Gloria Patri, etc.  It was afterwards annexed to the Antiphones, and after that to all the Psalms and Hymns; The Te Deum for a special reason excepted.  
Gregory the great annexed it to the Versicle▪ Do●ine ad adjumand●● nos fastina, O Lord make haste to help● 〈◊〉 &c▪ as in our own Liturgy, where also we find it in the ●eta●y.  
In the Greek Services we meet it very often, and no less than 6 or 7 times in their Order of Baptism; the Church it seems taking all other but especially that occasion to inculcate unto her Children the Incomprehensible and unbeleived Article of the Trinity.  
Therefore the first matter of the Gloria Patri were the words of our Saviour In the Name of the Father, & of the Son, and of the Holy Ghost. And because at the uttering of these words the Priest and the N: were to stand up and turn themselves towards the East, therefore also the hymn itself was to be said or sung the same way. And so we observe it. In the Litany (our own I mean) we seem a little to transgress, for no man riseth up to that Gloria Patri; but we are to consider that this verse was there inserted, when the Litany was, what it is now, but called, Procession, a procedendo, and then it was no exception.  
In some places the Gloria Patri etc. only was said toward the East, but the sicut erat in principio, towards the West. Whether to put a difference betwixt the divine and the humane part of this Hymn, or for what other reason is of no necessity to inquire.  
It was said or sung towards the East by the Greek use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Pentecostarium fol: a. b: Col: 1: The Priest in Saba's Typical saith it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before the holy Table. but that also is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, toward the East, as in the Liturgy of the holy Mount. Eucholog: fol: 15. B:  
And here I must tell you (how much soever you see written to the contrary) that you will not find any the least mention of Adoration towards the Altar in the whole stock of Church Antiquity Greek, Latin, Arabic, or whatsoever: you will think perhaps I take too much upon me, but you will find it to be true; and where you think you meet with any such thing, understand it still of the East, or else you will be out. And for want of knowing this, all the discourses which have been so lately written to this purpose have very absolutely miscarried.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.    

A NOTE OF THE TEXTS of Scripture which are purposely interpreted or any otherwise referred unto.  

Genesis.  
Gen. I VII. pag. 112  
Gen. 2. 5, 6. 115  
Gen. 2 8. 77  
Gen. 4. 8. 71  
Gen. IV. XV. 66  
Gen. VII. II. 115 & 116  
Gen. VII. XII. 28  
Gen. 33. 19 51  
Gen. XLI. XLV. 62  
Gen. 49. 8. 2   

Exodus.  
Ex. VI III. 145  
Ex. 7. 11. 60  
Ex. 15. 10. 61  
Ex. XXIII. XIX. & XXXIII. XXVI. 91  
Ex. 32. 32. 157   

Leviticus.  
Leu. 16. 14, 15. 81  
Leu. 19 19 96   

Numbers.  
Numb. 21. 8. 41   

Deuteronomy.  
Deu. XIV. XXI. 91  
Deu. XXII. III. 117  
Deu. 22. 9 96   

1 Samuel.  
Sam. VI V. 35  
2 Sam. V. VI VIII. 29  
2 Sam. I XVIII. 1  
2 Sam. 18. 33. 22   

1 Kings.  
1 Kin. 10: 4. 21  
1 Kin. 17. 19 p. 22  
2 Kings, 4. 8. p. 22  
2 Chron: 9 4. p. 21   

job.  
Job. 1. 5. 70  
job: 2. 13. 24  
job: XXVI. VI VII. 54   

Psalms.  
Psa. 24. 5. 59  
Psa: 33. 7. 113  
Psa: 68 18. 86, & 87  
Psa: 68 32, 33. 77  
Psa. 68 35. 139  
Psa. 104. 3. 13. 115  
Psa. 104. 3. 21  
Psa: 148. 4. 115   

Proverbs.  
Pro: 3. 27. 59  
Pro: 8. 27. 115  
Pro: 10. 2. 58  
Ecclesiastes. 11. 1. 139   

Esaiah.  
Es. III. XXVI. 24  
Es: 5. 16. 87  
Es. IX. VI 149  
Es. XIII. XXII. 133  
Es: 14. 12, 13. 75  
Es: 26. 19 126  
Es: 38. 2. 22  
Es: 41. 2. 82  
Es: 41. 29. 55  
Es: 46. 11. 82  
Es: 47. 5. 26  
Es: LVII. XV. 135  
Es: LXVI. XIV. 123   

jeremiah.  
Ier: 10. 13. 113  
Ier: 22. 13, & 14. 11, & 13. 11  
Ier: 23. 5. 85   

Ezekiel.  
Ez: 9 3. 4. 68  
Ez: 37. 9 126  
Ez: 44 2. 76  
Daniel, 6. 10. 11   

joel.  
joel, 3. 20. 12. 89  
joel, 3. 18. 115  
Amos, VI I. III. IU. 103  
Micah, 5. 2. 83  
Zechariah, VI XII. 72 

III. VIII.    
Malachy, 4. 2. 82  
Tobit, 3. 11. 17. 12  
Baruch, 4. 36. 82   

The Song of the three Children.  
37. 45. 113   

Matthew.  
Mat: III. IU. 131  
Mat: VI I. 58  
Mat: 6. 5. 141  
Z 3 Mat:  
Mat: VI XIII. 164  
Mat: XI. XII 27  
Mat: 12. 34. 41  
Mat: 18. 20. 139  
Mat: XXII. XVI. 147  
Mat: 23. 35. 118  
Mat: 24. 27. 88  
Mat: XXVII. XLVI. 5  
Mat. 28. 19 169   

Mark.  
Mar: XIV. XV. 7  
Mar: XV. XXXIII. 5   

Luke.  
Luke 1. 78. 83. 84.  
Luke 9 51. 145.  
Luke 11. 50. 118.  
Luke. XIII. XIX. 57  
Luke XV. X. 134.  
Luke 16. 9 59  
Luke 16. 26. 116.   

john  
john 19 25. 25.   

Acts.  
Act: I. XIII 7.  
Act: 2. 46. & 3. 1. 9  
Act: 7. 43. 53  
Act: 9 10. 17  
Act: IX. XXX. VII. 7  
Act: XI. XXVI. 159  
Act: 18. 22. 20  
Act: XIX. XXIV. 50  
Act: XIX. XXXV. 42. & 45  
Act: XX. VIII, IX. 7   

Romans.  
Rome 7. 3. 161  
Rome IX. III. 157  
Rome 11. 24. 96  
1 Corinth: 5. 11. 159  
1 Cor: 11. 10. 121  
1 Cor: XV: XXXVI. 127  
2 Tim: III. VIII. 60  
Heb: XII. XXIV. 118  
Heb: III. XI. 163  
james. 4. 6, 5. 159  
james IV. XIII, XIV. XV. 100  
1 john I. V. 108  
1 john 3. 12. 67  
Revel: 7. 2. 76   
FINIS.   

To the end of Chap. 8. pag. 42.  
IT will be to the purpose here to add a not much unlike accident of Heathen story noted by the Scholiast of Aristophanes in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to those words of the Poet.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.—  
He telleth you there that Phallus is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A long pole fitted at the top with a coriaceum virile pudendum, & that this used to be set up in honour to Bacchus, etc. It was a kind of Priapus, the Figures whereof I had rather you should see in the Marbles.  
It happened (saith the Scholiast) that some of these Images were brought from Eluthera, a City of Boeotia to Athens. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And the Athenians did not so duly and honourably receive the God, but this rash advice of theirs did not so well succeed 
Scholiast. Aristoph. pag. 272. Edition, Froben. An. 1547.  unto them.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For the angry God struck them with an incurable disease in the Secret parts, which being given over as impossible to be dealt with by any art or legerdemain, they made haste to send to the Oracle, and this answer was returned, that the only way to be rid of the disease was to receive the God with all reverence. The Athenians persuaded by this made themselves Images of these things, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) privately and publicly, and with these they did honour to the God in memory of the Disease.  
Pag: 121. set down this Quotation in the Margin, Jac: Gothofred. De Imperio Maris, Cap. 3▪   

ERRATA.  
Pag. 7. etc. Read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Pag. 90. In the Arabic Quotation. Take the last word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and put it ne●t to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the end of the third Line above.  
Pag. 121. Read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Pag. 152. In the Figure of the Heavens, in the 3d house, for ♏ set ♍. In the 12 House contrariely.  
In the 8 and 9 Houses this ☍ Character is to be taken for Taurus, and not for Opposition.  
There be many more I know, but the Reader I intent myself too, knows wh●● belongs to that.