Paul in the same Tongue begining Steven c. to our Brother Paul greeting Kinstenius saith that there be many Epistles of Saint Paul in Arabicke which we know not of yet The Armenian Preist I mentioned before told me they had more Bookes of Moses then we But now to discharge my selfe of all this that hath beene said and to give up a sincere and sober account of the thing An indifferent man of any Nation under heaven could not deny but that this Booke throughout discovereth an incomprehensible secret power and excellency enabled to make any man whatsoever Wise to Salvation And that Canon of it which is undoubtedly received on all hands is sufficiently entire And for detracting any the least jot or Title from this unlesse it be notoriously made knowne to be heterogeneous and abhorrent and he that beleiveth this too must not make hast God shall take away his part out of the Booke of Life But for him that shall adde any thing thereto though it were a new Epistle of Saint Paul as to Seneca or the Laodicaeans and as good as any of these we have God shall adde unto him the Plagues that are written in this Booke You must not reckon of the Scripture by the Bulke It were the biggest Booke in the world if it were lesse then it is and it was purposely fitted to that proportion it hath that it might compare and comply with our Size and Magnitude If you would have all written that Salomon disputed from the Cedar in Lebanus to the Hysop that growes upon the wall or all that which was done and said by One that was Greater then he and spake as never man did The world it selfe would not be able to contâ—ine the Bookes that should be written Amen that is The Lord let it be so as it is ¶ It will not be so successefull an argument for this Book to urge the miraculous conservation and Incorruption of the Text. The Alcoran it selfe hath had much better lucke That of the Old Testament how tenable soever it hath been made by their encompassing and inaccessible Masora I doe not finde it so altogether though wonderfully enough entire But for the New there 's no prophane Author whatsoever â—aeteris paribus that hath suffered so much at the hand of time And what of all this Certainly the providence was shewed to be greater in these miscarriages as we take them then it could have beene in the absolute preservation God suffered Tares to be sowed in the Genealogies while men slept or in some Elementall parts that we might not insist upon those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Jonah's Itinerary Extracta quaestionum as these things are called and kept by the Jewes themselves Iâ— is an invincible reason for the Scriptures part that other escapes should be so purposely and infinitely let passe and yet no saving or substantiall part at all scarce moved out of its place To say the truth These varieties of Readings in a few by-places doe the same office to the maine Scripture as the variations of the Compasse to the whole Magnet of the Earth The Mariner knowes so much the better for these how to steere his Course ¶ For the stile of this Scripture it is unspeakably good but not admirable in their sence who reckon the height of it from the unusualnesse of the phrase The Majesty of that Booke fits upon another Throne He that was among the Heardsmen of Tekoah did not write like him that was among the Preists at Anathoth Reade Ben Syra and the Arabicke Centuries of Proverbs Read the Alcoran it selfe Though the saying of our Saviour It is easier c. was originally It is easier for an Elephant c. Yet Mahomet expresseth as our Saviour did They shall not saith he enter into Paradise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 till a Camell goe through a Needles ey You will get more by that Booke to this purpose if you make no worse use of it then you should Yet you must have a care too for the Authors of that good confused heape have elsewhere exprest loosely enough They say in another Surat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That the Angels and God himselfe too say prayers for his Prophet that is that God prayes for Mahomet An odde saying you may thinke and yet how much different can you make it to be from that of ours where it is said that the Spirit maketh Intercession for us c. but doe you make this use of it It is from hence that the Mahumetans expresse the memory of the Dead in God especially of the Prophet himselfe by those strange words Peace and the Prayer of God be upon them But if you would raise a Reputation upon our Scripture like your selfe and the dimensions of a man take it from those without I should thinke it to be very well that Aben Rois in his Arabicke Commentaries upon Aristotles Moralls translated into Latine should call the Greatest Man of the East Beatum Iob Blessed Job and to urge him for an example of Fortitude Galen in his Booke De usu partium not knowing what to say to the haire of the Eye-lids why it should so strangely stand at a stay and grow no longer takes an occasion to undervalue Moses his Philosophy and saith of God Neque si lapidem repente velit facere hominem efficere id poterit c. yes but he could even of these Stones too But Old Orpheus sayes that the man that was borne out of the water so Moses indeed is to be called in the Aegyptian did well and Dionysius Longinus one that knew what belonged to expression having first of all cast a scorne upon his Homer saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the Lawgiver of the Iewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no ordinary man neither was in the right when he brought in his God saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let there be Light and there was Light c. If you see what Strabo Tacitus Iustin Diodorus Siculus Ptolomy c. have said as to this you will be no great looser in your Faith by the hand I have thus much left to wish and I hope I doe it well to this Booke that it might be read so farre as this is possible in a full and fixt Translation And upon that a Cleare and disingaged Commentary The way to doe this will not be to doe the Worke a great and undertake the whole or any considerable part of the Booke by one man if he could live one Age. How little we have gotten and lost how much by those who have prayed to God they might live to make an end of all the Bible in Commentaries you cannot chuse but perceive enough You must not thinke to looke upon this mirrour of the word as you are to be seene in Roger Bacon's Perspective Vbi unus komo videbitur plures where one man will seeme to be more then so No Breake the Glasse in peices and see every one
would have it but the Hellenists or Graecists so it ought to be read not Grecians Act. 6. 1. added what is supernumerary to these Epilogismes And Cainan came in too at this backe doore as I thinke I shall be able to shew you at some other time and from an inconsiderable ground but for this it were so of the Hellenisticall Chiliasts But if by this or any other Spirit whatsoever that of God onely excepted you can declare what was Melchizedeck's Generation I shall thinke you try'd here too much To say he was Seâ— the Great as one especially in a bundle of businesse hath taken so much paines to doe is not little enough to despise and too much to answer too I reckon it at the same rate as I doe their opinion who accounted him for the Holy Ghost which I had not mention'd but to take my selfe the easilier off from that wonder which is justly to be conceived upon that grave and late learned Man who could not be content with any other recourse of this Heresy but to mistake him and with a great deale of Judgement too for Christ himselfe I cannot promise you 't is all truth but I can tell you some newes as concerning this Great Man In the Arabicke Catena to these words of the Text Gen. 10. 25. The name of one was Phaleg This Note is set in the Margin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. And this that is Phaleg was the Father of Heraclim the Father of Melchizedek Cat. Arab. Cap. 31. fol. 67. a. But in the Chapter going before his Generation is declared in a set and solemne Pedigree 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is Melchizedek was the Son of Heraclim the Sonne of Phaleg the Sonne of Eber And his Mothers name was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Salathiel the Daughter of Gomer the Sonne of Japhet the Sonne of Noah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Heraclim the Sonne of Eber married his wife Salathiel and she was with Child and brought forth a Sonne and called his name Melchizedek that is the King of Righteousnesse called also the King of Peace Then after this the Genealogy is set downe at length Melchisedeck sonne of Heraclim which was the sonne of Phaleg which was the sonne of Eber which was the sonne of Arphaxat c. till you come to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was the sonne of Adam Peace be upon him Caten Arab c 30. sol 66. a Sahid Aben Batricke directly saith that Melchisedecke was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the son of Phaleg And so he interpreteth and does it well too the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Saint Paul Heb 7. 3. not without Descent or Pedegree as we He is not therefore said saith he to be without Father or Mother as if he had none or no knowne ones but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because he hath no Father or Mother put downe among the rest of the Genealogies And so the printed Arabicke translateth the place as the Syriacke also c. Do you know now of what spirit you are The Turke writes upon the outside of his Alcoran 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let no man touch this booke but he that is pure I would no man would meddle with ours Alcoran signifieth but the Scripture you need not be afraid of the word but such as indeed are what other men doe but thinke themselves If I should meet a Prophet or the son of a Prophet with any pretence to this spirit about him â—e would looke to me like the little Childe in Salisbury Church that lies buried in a Bishops Robes Indeed I beleeve God ordained more strength out of the mouth of these Episcopall Babes and because of his Enemies too Psal 8. 2. then from these other Infants of dayes and Children of a 100 yeares old Esay 65. 20. I was asked once by an able and understanding man whether the Alcoran as it is of it selfe had so much in it as to worke any thing upon a Rationall Beleife I said yes Thus much only I required that the beleever should be brought up first under the engagement of that booke That which is every where called Religion hath more of Interest and the strong Impressions of Education then perhaps we consider of Otherwise for the Booke it selfe it is taken for the greater part out of our Scripture and would not heare altogether so ill if it were looked upon in its owne Text or through a good Translation But not as to gaine any thing by this the Alcoran is scarcely Translated yet The best disguise of if is That in Arragonois by Joannes Andreas the Moore but the Entire Copy of it is not easily met with Our Scripture to the eternall glory of it is rendred allmost into the Whole Confusion Strangers at Rome Parthians Medes and Elamites Cretes and Arabians may all reade the Wonderfull Workes of God in their owne tongue in which they were borne This Booke of ours or a good part of it may be read in Samaritan Greeke and the vulgar Greeke â—00 â—n Chaldee Syriacke Arabicke The Hierusalem Tongue In the Persian Armenian Aethiopian Copticke or Aegyptian Gothicke Russian Saxon c. to say nothing of the more commonly knowne Italian Spanish French Dutch c. And though we meet not yet with any peice of Scripture translated into the China Tougue yet there is extant even in that a very full Tradition of our Gospell as it was found written upon a Stone wrought in the forme of a long square and dugge out of the ground at the building of a wall in Sanxuen in the yeare 1625. The Title of the Stone is written upon with 9 Characters in the Chinois expressing as followeth Lapis in laudem memoriam aeternam Legis Lucis veritatis portatae de Judaea in China promulgatae erectus The Stone saith that our Saviour ascended up into Heaven about Noone relinquens septem viginti tomâ—s doctrinae ad portam magnâ— conversionis mundi aperiendum And left behind him 27 Bookes of Doctrine so many there are in the New Testament to set open a Gate for the great Conversion of the world Baptismum instituit ex aqua spiritâ— ad abluenda peccata c. Excitat omnes voce Charitatis reverentiam exhibere jubens versus Orientem ut pergant in via vitae gloriosa He instituted Baptisme by water and the spirit to wash away sins He stirr'd all men up in the voice of Charity and gave command that they should worship towards the East that they might goe forward in the way of a glorious life If the Stone say true you have reason to take it so much the better which you will finde hereafter said of this Leading Ceremony But whether you doe or doe not I shall make bold to tell you here that this was the reason why our Saviour so often made use of the Mount Olivet which was upon the East side of Hierusalem for his Private Devotions
And because I am falne upon this I will here satisfy something which hath beene objected unto me as concerning this Adoration towards the East how it can be made good upon all positions of the Spheare Suppose Hierusalem to be the Center and the Aequinoctiall East of that to be the East of the whole world because it answers to the Place of our Saviours especiall presence in the Heaven of Heavens It is required that I tell which way they shall worship who live a quadrant of the Equator or more East from the Horizon of the Holy City The answer is ready They are to worship towards the West in respect of the rising of the Sun which is not the thing regarded in this matter for I am not engaged to account for the word but as to this Northerne Hemispheare the Center whereof Hierusalem is to be and the Aequinoctiall East of that the Center of all Adoration and devotion from all degrees of the whole Circle be it where it will For the Stone I mention'd the Originall could not so well be brought off from the Place But Alike to that they can shew you still at Rome in Bibliotheca Domus professae There is a short and admirable Tradition of the whole Creation in Hieroglyphicall Scripture where you may see the great world written all out into a lesser print then that of a Man In the lower Limbe and second Scheme of the Tabula Laudina Hieroglyphica it is the same with that which the Cardinall Bembus had there is set downe the Figure of the Searabaeus or Beetle for the Trunke but with the Head and Face of a Man and holding a little Table with this Copticke Inscription 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 About the Necke a Number of Concentricke Circles to expresse the Orbes and motion of the Heavens upon the top of the Head a Face of the increasing Moone to shew her Monethly Revolution within that a Crosse marke for the foure Elements neare to all this above a winged Globe and wreathed about with two Serpents The meaning of this last is told you by Barachias Albenâ—phi in his Booke of the Ancient Aegyptian learning and in that part thereof where he discourseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Pharoahs Obelisques He saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. The winged Spheare wreathed about with Serpents is the Hieroglyphicke of the soule and spirit of the world The Humane face is meant of the Sun and his courses For the Holy Beetle which an old Egyptian durst not tread upon Horus Apollo saith it signifyeth for the Figure of the world and he giveth this reason and secret for it The Beetle saith he when it hath a minde to bring forth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Taketh the Excrement of an Oxe which having wrought into small pellets round as the world it turneth them about from East to West it selfe in the meane time as to call up Great Nature to these Travailes turning towards the East The Aegyptian word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 held out in the Table is the same with the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to shew that the whole frame hangs together by a true magneticke Love that invisible harmony and binded discord of the Parts ¶ I cannot thinke that time sufficiently well imployed which hath beene spent upon the Integrity and distinction of Scripture into Canonicall and Apochryphall There 's no Apochrypha in the Alcoran It is told you in the Synodicum set forth by Pappus that the Councell of Nice made a miraculous Mound betwixt those two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They set all the Bookes in a Church â— little below the Holy Table and prayed God that those of the company which were done by his inspiration might be found above but the spurious part underneath and God did so Doe you beleive this The Canon of Scripture subjoined to the Councell of Laodicea is much depended upon for this matter of distinction And yet this very Canon it selfe is not extant in so me very ancient Manuscripts It is wanting in one Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here and moreover then so it is not to be found in Joseph the Aegyptian's Arabicke Code And there is no man of sence but must thinke that this was a thing more likely to be put in into some Copies then left out of any The Hebrew Canon indeed is a good sure ground And yet you must not thinke that all â—o nor any of the Apocthyphall Bookes were first written in the Greeke The Hebrew Edition by the Jewes at Constantinople is the undoubted Text of Tobit Saint Hierome saith as much for Iudeth Libellus vere aureus as Munster said truly of it For that of the Sonne of Syrach it is confessed in the Preface where I must tell you by the way that this Booke of Syracides was heretofore accounted among the Hagiographa 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Every Bird sorteth it selfe with one of the same kind Birds of a Feather c. and so every man to his like The Tosephoth say to this that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. perhaps it is in the Booke of Ben Syra was Ben Syra reckoned for Canonicall too but sure enough there 's no such saying in that Booke In the Booke of Syracides you meet indeed with it C. 13. v. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the Wisedome of Salomon a Booke worthy enough of that name and comparing with any that was ever writ by the hand of Man That this Booke was written in Chaldee is certaine for R. Moses Ben Nachman quoteth it so out of Chap. 7. v. 5. c. v. 17. c. in the Preface to his Comment upon the Pentateuch One of the Bookes of the Macchabees are known to be in Hebrew and the worst of all the company and excepted against by Bellarmine himselfe though appointed to be read in our Churches that is the fourth of Esdras will be clearely of another credit and Reputation to you if you reade it in the Arabicke The story of the Woman taken in Adultery hath met with very much adversity Saint Hierome noteth it wanting in severall Copies of his time The Paraphrast Nonnus had nothing to say to it Not is it noted upon by Theophylact c. The Armenian Church as one of their Preists informed me allow it not a place in the Body of the Gospell but reject it to the latter end as a suspected peice The Syriacke Paraphrast leaveth it out that is the Printed Paraphrast But in some of the Manuscripts it is found to be though not received as the rest of Scripture but written upon with this Asterisme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That it is not of the Text. But the Arabicke hath it and in the Greeke Manuscripts it wanteth but in one of seaventeene sed ita
in Beracoth Cap. 4. fol. 30. a. Maimon in Halaca Tephilla Cap. 5. fol. 42. a. Orach chajim Num. 94. Shulchan Aruch Num. Eod. fol. 40. And the rule is of a strict requirie for the Mishna saith that in case a man at the houre of prayer should be riding abroad upon his Asse he must alight if that may be or if not yet he must turne his face toward the Sanctuary In like manner he that is carried in a Chariâ—t or in a Ship at Sea And if he cannot turne his Face he must turne his heart toward the Sanctuary Talm in Berac Cap. 4. fol. 28. b. Maim in Halac Tephill C. 5. Num. 3. And therefore the Reader is to be advised of that passage in a learned Author where he telleth that though it be more then he know whether the Jewes bury their dead as we Christians towards the East yet he is sure they pray that way 'T is true they doe so but no otherwise then of those in these parts which lye West of the holy Land And so their owne Rabbin is to be understood where he saith Dalla parte di Oriente â—posto un Arca c. that the Iewes set their Arke in the Easterne part of their Synagogues He treateth of the moderne uses of the Hebrewes according to which they are to have a little Chest imitating as much as it may the fashion of the old Arke in which they put the bookes of the Law and doe their devotions towards it This Arke they therefore allwayes set in that part of their Synagogues which pointeth towards Jerusalem so that those in Italy as any where else in these Westerne parts were to place it towards the East And for him that said that the Iewes within Solomons Temple worshipped towards the West but without it towards the East I remember such a Proverbe in the Arabicke Centuries That the errours of wise men are so too but if I grant him that this was learnedly I must tell him too that it was industriously indeed enough and sufficiently mistaken Solomon's Temple I know was set towards the West and I know for what reason too and that the Worshipers within the Temple turned that way not towards the West but towards the Arke which was placed at the West end of the Sanctuary Without the Temple they worshiped towards the Temple it selfe and according to their distance of abode towards the holy City or however towards the Holy Land meaning still the Place where the Arke was And to this rule whatsoever wheresoever they say as concerning this matter is to be exacted Now the better to accommodate this rite of Devotion their private Oratories were appointed in the uppermost Contignation of their Houses called therefore by them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Alijoth from Alah to goe up which the Greeke well rendred and from them the Authors of the New Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upper Roomes so the Syriack and Arabicke have rendred or rather expressed for they doe it for the most part by the same word And so the Originall ought to have beene turned Dan. 6. 10. Jeremie 22. 13 14. and elsewhere I say not simply Chambers as we doe it but upper Chambers Here as hereafter I forbid any quarrell against the grave and learned Interpreters of That booke The worke was usque ad invidiam aliarum gentium elaborata versio as one said that understood it Yet to shew us how unprofitable we men are when we have done all the Iewes say that God himselfe when he made this World purposely left one part unfinished 'T is old Eleazar's Tradition in the Zohar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he left a hole in the North. Now then for the Notation of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Eustathius is from the Lacedemonian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for so they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the uppermosts of their Houses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Moschopulus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Roome built upon another Roome c. And he interpreteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Hesychius doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the upper Room is called Mark 14. 15. Luk. 22. 12. So that the Greek account of this word is the very same which the Hebrew Grammarians give of their Alijoth they are so called saith Kimki 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they are to be gone up to by ascents as being in the uppermost parts of the House And the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Gospells is the very same with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Act. chap. 1. The very same upper Roome if the Scholiast I first mentioned hath observed rightly However the severall words signifie the same thing and so the Arabicke and the Syriacke have translated them and in both places by the very Hebrew word it selfe Alijah Now you shall see how all this holds Daniel the Prophet after the signing of the writing went into his house and his Windowes being open in his Chamber his upper Chamber it should be towards Ierusalem he kneeled upon his knees three times a day and prayed and gave thankes to his God c. The Greeke is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vpon this practice of Daniel in Babylon the Talmudists ground that Canon in Beracoth That no man pray but in such a Roome She jesh be Challonoth which hath Windowes or Holes in the Wall opening towards the Holy City And Benjamin Bar Jona saith That the Jewes of his Time in Babylon went to Prayers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not onely in their Synagogues but in this very upper Room of Daniel It was an old stone house he saith and that it was built by the Prophet himselfe c. Bar Jona died in the yeare 933 of theirs that is 1173 of our Computation It shall be plainer yet by this Tradition in Tobit Sarah the daughter of Raguel in distresse at Echbatane is said to have gone up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into her Fathers upper Roome so some Hebrew Copies of that Booke and that there she prayed c. I meete with an Arabicke Translation which rendreth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. that she went into the Bed-chamber of her house and did not eate c. The Authour understood not the Place But the Originall Hebrew so the Jewes Edition at Constantinople reprinted afterwards and translated by Paulus Fagius is taken to be readeth thus That she went up into her upper Roome and turning her selfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 towards the window she prayed and said c. which the Greeke very well rendred as that in Daniel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 towards the window or hole in the wall which opened towards Jerusalem And though the Greeke expresseth not that She went up yet it plainely saith that she came downe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out
marke a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thau which is the last letter in the Hebrew Alphabet And the Originall is without controversie so as Junius hath very earnestly proved upon the place Sixtus Senensis may be seene Lib 2. p. 115 116. Biblioth Sanctae I am not of their Interest who would contrive this Letter into the signe of the Crosse otherwise a marke of all reverend aestimation but this Letter is nothing like it in the Hebrew or Samaritan Alphabet in the Aethiopicke it sufficiently resembleth but that cannot be brought over to this concernment Saint Hierome indeed Origen c. are quoted to the contrary but 't is all one as to bid one not to beleive his owne eyes Unlesse we will preferre that manuscript Alphabet in the Vatican transcribed by Bellarmin and Villalpend us before all the generall trust In this Alphabet the Samaritan Tau is so much like a Crosse ♓ and no more 'T is enough that it was the last Letter of the Hebrew Alphabet and so the ancient Hebrew Doctours hold themselves as R. David upon the place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our Doctours saith he of blessed memory interpret the word Thau here to be the Letter Thau c. This Tradition followes That the blessed God said unto Gabriel write upon the foreheades of the just men the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thau in inke but upon the foreheads of the wicked write the same letter in bloud c. The same Doctours deliver elsewhere that the marke which was set upon Cain was the first letter of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Teshu ba which signifieth Repentance If it be so and 't is very likely these repenting men in the vision and Cain had one the same marke the first letter of the word for Repentance and last of the Hebrew Alphabet but to be set downe in the Samaritan Character because the vision was before the Captivitie The forme of the Character was this N. Th. or as the manuscripts thus Z. 'T was a marke of repented Murther it pointed out the Justice of God enough but his mercy more The vengeance seemeth to have meant his Death by the same violence but by a long expected and accidentall hand The mysterie of the marke was of easie tradition from one to another for the world was not so presently numerous The sentence of it selfe went forth severe enough but was not given to stand all He was promised to be a Vagabond and a Runnagate but you finde him in the next verse getting of Children and building of Cities And by the greatest Man in the East of his Time It is to be thought that it was a custome of those parts for the Head of the Family to offer up set and solemne extraordinary Sacrifices for the Children for Job said It may be that my Sonnes have sinned and cursed God in their hearts c. And therefore I thinke it not unlikely that Adam the High Preist of the World then should doe his uttermost to make an atonement for this Bloud Josephus himselfe saith that he was quitted of the Murther by Sacrifice but he saith too what no man yet hath beleived that it was by his owne I know not how to account his long life a downe right punishment but indulged by the mercy of God and necessary to the multiplication of mankinde As the Greater before so the Lesser Worlds now were but in their Chaos till the Soule of Society was infused and then they became a politicke Living Thing 'T was Cain that first built a City and called it after the name of his sonne Henoch I cannot impute his Invention of Arts to the Curse Though simplicity of Living might become a new made world and the beginings of things yet the growth towards a Common-wealth and stature of People required an exaltation of the first homelinesse by a device of crafts and mysteries I conceive no great matter in this that Cain went out from the presence of the Lord. So did Adam and Eve too But Cain went and dwelt in the Land of Nod. And Abarbinel saith that he findeth in our Latine Bookes that Cain dwelt in Hodu so the Easterne Geographers call India and that 't is possible that place may be call'd so from Nod in the sence of wandring c. But how wandring is to be reconcil'd to dwelling somebody would doe well to say The greatest part of Cain's curse lay in this that there was a seperation betwixt him and the Faithfull Church of that time concluded up in the family of Seth. Said Aben Batric saith Saint Chrysostome also and Epiphanius as they are quoted in the Catena Arabica that our Father Adam after the Fall retired himselfe into a Mountaine of India called the Holy Mountaine prophecying that from this Mountaine one should ascend and another goe downe He meant Henoch by the first The other was Cain who said to his Brother according to the Samaritan c. Descendamus in Campum c. And in these Plaines the Murther was committed After which the Family of Seth kept themselves to the Hill instituting a Holy Life and were therefore called The Sonnes of God But the Cainites continued still as they increased to inhabite and take up the valley leading a Life there so wretched and forlorne that as James the Bishop of Sarug in Mesopotamia saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neither the Children could tell who were their Fathers nor the Fathers which were their Children c. Therefore these Cainites were called the Sonnes of Men. And thus farre he went indeed from the face or presence of the Lord. CHAP. XVIII Zach. 6. 12. Ecce Vir Oriens nomen ejus Behold the man whose name is the East Zach. 3. 8. Adducam egoservum meum Orientem I will bring forth my servant The East TO redeeme this place and many other equally engaged from the received sence I must needs lay downe this new ground That the speciall Presence of God ever was and is in that part of the Heaven of Heavens which answereth to the Equinoctiall East of the Holy land Here I desire not to be told over againe that God is in all places I know it Or that he is in all places alike I know that too and in what respects But I am sure he is otherwise present in Heaven than in Hell and so otherwise in one part of Heaven then in another Neither is it to be thought as if there were an East or West point in that place which needeth not the Sunne or Moone to shine upon it Neverthelesse I require that that part of the highest Heavens which answereth to the Equinoctiall East of the Holy Land be so called for the present and I will prove it hereafter that the Scripture hath call'd it so already Now to make good the ground you may heare what the Ancients say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To the Gods we attribute the Easterne parts saith Porphyrie de Nympharum Anâ—ro and
these parts are called by Varro in Festus Deorum Sedes The Gods Abode for Cincius and Cinnius Capito gave this reason why the left that is the Easterne Omens were more prosperous then the Right But more expresly and excellently the Philosopher himselfe The First Mover saith he meaning God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. must of necessity be present either to the Center or Circumference of his Orbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but motions are most rapid in the nearest distance to the Impression Therefore the Mover ought there to be But that part of the Spheare is most rapâ—ly moved which is most remote from the Poles therefore the Movers place is about the middle line It is the reason as I thinke why the Aequinoxes are beleived to have so sacred an import and signification in Astrology for by them it is judged saith Ptolomy as concerning things divine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. and the service belonging to the House of God But the Philosopher's meaning is not as if the Mover presented himselfe alike unto the whole Circumference but assisting especially to that part 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence the motion doth begin that is Orienti to the East as Aben Rois rightly Vnde quaedam Leges adorant deum versus Orientem Which is the Reason saith he why some Religions worship God that way But the Aequinoctiall East passeth through the whole Circle Of Necessity therefore 't is to be meant of some certaine position nor is it possible to meane it but of the Horizontall segment of the then Habitable world the uttermost bounds whereof from Sunne to Sunne they absolutely termed East and West In the Philosopher's time the Circle of this Horizon passed through the Pillars of Hercules in the West and the Altars of Alexander in the East Those of Hercules if as it is most received and probable and which I my selfe have seene saith Aben-Rois they were the Calpe and the Abyla raised up at the letting in of the Sea It is the place where the Arabians fixe their great Meridian but in honour to Alexander unto whom not as others unto Hercules they ascribe this Labour For those of Alexander as both himselfe and his Geometers Beton and Diognetus deliver it the River Hyphasis or as Ptolomy calleth it Bipasis was Terminus itinerum Alexandri Alexander's Non Vltra Exuperato tamen Amne arisque in adversa ripa dicatis which yet he transpassed and set up Altars on the other side whereabouts they are found in the Emperours Provinciall Chart with this Adscription Hie Alexander Responsum accepit usque quo Alexander that here the Oracle should say Alexander no further Tabul Peutingerian Segment 7. The Arabicke Meridian passeth through the tenth degree of Longitude from that of Ptolomy so Abulfeda the Prince in the beginning of his Geography The River Hyphasis Ptolomy placeth in 131. 35. The difference of Longitude is about 120 degrees The second part of this is 60. And because the Meridian of Hierusalem is 70 degrees from that of Ptolomy that is 60 from the Arabian the Holy City was as it was anciently termed Vmbilicus Terrae the Navell of the Earth precisely placed betwixt the East and West of the Habitable world Therefore the Equinoctiall East of Hierusalem is the Equinoctiall East of the whole and answering to the First Movers Receipt which therefore was said to be in Orienti Aequinoctiali This is faire for the Heathen The Christian hath farre greater reason to beleive it and yet beleiveth it lesse But for late resentments they are not much to be valued This is not the onely old truth which is overgrowne with Time and Interests Some men purposely yeild themselves intractable to such things as they are not willing to heare of This is the strongest and most impertinent kinde of unbeleife fitted onely for this or that Generation and getting up for the present to a repute of wisedome above that of the Children of Light There is a foolishnesse of God which is wiser then all this For the matter the best and the oldest of the First Times were fully satisfied of this Article for it may be reckoned among those of their substantiall beleife The Notion of Paradise in the Christian acception was that part of Heaven where the Throne of God and the Lambe is The Notion is elder then so 'T was the Reverend Say of Zoroaster the Magician in the Chaldaean Oracles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seeke Paradise that is as the Scholiast Pletho 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The all enlightened Recesse of Soules The Scholiast Psellus yet more sagely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Chaldaean Paradise saith he is a Quire of divine powers incircling the Father This grave saying of Zoroaster holdeth very well with Irenaeus his Tradition He delivereth That the Receipt of Just and Perfect Men is a certaine Paradise in the Easterne Part of the Third Heaven And moreover he saith that he received this Tradition from the Elders that is as he himselfe interpreteth ab Apostolorum Discipulis from those which heard it from the Apostles See Saint Basil Dâ— Sp. Sanct. 6. 27. Gregory Nyssen orat 5. in Orat. Dominic Euseb Hist Ecclesiast Lib. 9. C. 17. or fol. 97. b. of the Greeke Gregentius in Bibliotheca Patr. Anastas Sinait in Hexaëmeron C. 7. c. in all which you shall finde as much as this comes to But you have Scripture for it also The Sunne of the Morning said I will ascend up into Heaven and sit in the sides of the North that is if Hieronymus Magius may expound it in the left side of the North or Easterne part of Heaven where the Throne of God is thought to be He makes himselfe the surer of this because of that horrible vision in Esdras the appearance whereof was from the East But the vision in Esdras hath no greater Authority then a Latine Translation corrected by no Originall besides what Interpolations there be not coming so neare to Canonicall Scripture as to be taken for Apocryphall But the fault is not so much in the Booke it selfe The Originall we know whatsoever it were is given over for lost as yet But the Arabicke Translation hath escaped The Manuscript I meet with entitleth two Bookes unto Ezra the writer of the Ancient Law The second containing the Canonicall and received Ezra and Nehemiah The first is this fourth Apochryphall but very cleare of the suspected passages No mention here of the two strange Beasts Henoch and Leviathan No dividing of the Age into twelve parts c. I have cause to beleive that it is the most authenticke remaine of this Booke though for the horrible vision it availeth me nothing for it beginneth at the third Chapter of the Latine and endeth in the fourteenth not imperfectly but acknowledging no more In the Visions of the Temple The Glory of the God of Israel passed through the Easterne Gate
Bed had beene set in this posture too And yet all this how much soever pretended is none of the right reason why the Iewes place their Beds North and South They are bound to place their Beth Haccisse or house of office in the very same situation so that he that sits downe to cover his feet may have his face turned towards the North and South but by no meanes toward the West or East Talmud in Bera fol 62. a For however the Doctours Alphesi and others in contemplation of the Causes of this have sought out many inventions yet the reason of the last is the reason of the first Which the Glosse giveth to Beracoth c 1. fol 5. b And it is That the uncomely Necessities of Nature or Matrimony might not fall into the Walke and Wayes of God whose Shecina or dwelling presence lyeth West and East c. The Lxx rendreth it Thou shalt not seeth a Lamb in his Mothers milke and so an ancient Arabicke Translation of that Thou shalt not dresse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Lambe in the milke of his Mother The Persian paraphrase is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Na Koshtani Basbache der shier madreau Thou shalt not kill a Kid in the milke of his Mother This reading seemes to suggest a ground for their interpretation who would have it to be thus That no man of Israel should seeth a Kid of the Goates or Lamb of the flocke or any other youngling in the milke of the damme that is as some the damme with the young As in the case of a Birds nest others make it respect to their sacrifices that no man might bring a Kidde or Lambe c to the Lords House before the eighth day for seaven dayes it was to be with the damme and then it might be brought to him Otherwise they say that however they might sacrifice any young thing even in the milke of the Mother for Samuel offered up a sucking Lambe or Lambe of the Milke because the Religion of the thing would beare it out yet in common eating it might not be that is they might not eate a Kid so long as it was with the damme or sucking Let it be taken notice of here that the Lxx and the Arabicke Translation of that were not much out in translating the place Thou shalt not dresse a Lambe c for Gedi signifieth a Kid of the Sheep as well as the Goates And in Exodus you ' finde a Lambe of the Goats as well as the Sheepe Chap 12. 5. So that this cannot be depended on To referre it to the sacrificing of a Lamb or Kid before the eigth day will not be sense for this is otherwise forbidden before and in plainer words Seven dayes shall it be with the damme c Exod 22. 30. And to make it concerned in their common eating as to forbid cruelty or put a restraint upon delicious feeding imposeth yet more absurdly upon the Law Isaack ben Solomon adopted sonne to one of the Kings of Arabia and a famous Physitian of his time in his booke of dyets translated out of the Arabick hath this consideration upon Goats flesh Sunt enim Lactentes sunt vicini suae nativitati sunt quoque juvenes decrepiti Lactentes vero sunt caeteris animalibus in sapore nutrimentâ— praestantiores Lac enim natutralem â—is praestat humiditatem eorum complexio temperata est in calore humiditate absque sui corruptione Facilem ergo subtilem dant dietam Et quò diutiùs lacte nutriuntur eò meliores ac teneriores erunt The Author saith that no flesh whatsoever can more exactly nourish then that of a sucking Kid or Kid of the Milke and moreover that the longer it is with the damme by so much it is the more excellent meate The same Author saith de Agnis Lactentibus of Lambes of the milke pessimum dant Sanguinem that they breed the worst blood and as bad as that of an old Goate Experience teacheth all this to be true And would you have it so then that the Lawgiver should forbid his people the worst of meates to restraine delicacy or the best of nourishments to avoid cruelty And yet this is the case of the Text. But now to make way for that sense which the Prohibition indeed intendeth to I thinke fit to lay downe these grounds And they are such as will need to be taken better notice of by those that hereafter shall undertake to tell the meaning of Moses Law Know then from Him that knew it best and first the most learned Maimon that the praecepts in the Law those of this kinde especially are still set downe with a reflex upon the Heather Rites and not those onely of simple Idolatry but most of all such as were complicated with Magicall and unreasonable Superstition Neither is the Respect of these Lawes so large and indistinct as to looke upon all the Heathen in Grosse but referring purposely to that neighbouring part of Paganisme professed by the Aegyptians Canaanites Chaldaeans and Amorites These Superstitions were termed by the Ancient Rabbines Viae Amorhaeorum the way of the Amorites that is wayes which the Iewes were bound to call Heresie Otherwise they were called Zabiorum or Zabaistarum Cultus i. e. The Easterne Idolatry These Rites the Zabii had written in many bookes a good part of which were translated into Arabick and these Maimon made use of as the Sepher Hattelesmaoth or booke of Telesmes Sepher Hasharab Sepher Tamtam Sepher Maaloth haggalgal Sepher Isaaci Abooke of Isaacke the Zabiist of all the Rites and Customes of their Law But the booke of greatest account saith Maimon is the Sepher Avoda Henbattith or liber de Agri-Cultura Aegyptiorum By this booke you may judge of the rest and of this by a strange passage quoted out of it in the Sepher Haccozri 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e or as the Bookes of the Avoda Henbattith which make mention of some certaine names Ianboshar Tsagarith and Roani and they say that these men were before Adams time and that Ianboshar was Adams Tutor c. Cozri lib. 1. Out of these Zabian bookes this latter especially Maimon made good the greatest part of the Ceremoniall Law and which is more made it familiar too and reconcil'd the strangenesse of those precepts to any mans proportion of reason and beleife Onely about the case of wine why God would have that used in sacrifice seeing that the Zabii did so too he confesseth himselfe to be very much troubled and not knowing how to referre it Yet he giveth a reason from some others that God with a Respect had to the 3 principall parts of man The Heart the Liver and the Braine would have his sacrifices be made up of three answerable things Flesh Wine and Musicke More part 3. c 46. But in other cases the prohibition in the Law for the greater part lyes against some Rite or other of Magicall Idolatry So from this prohibition
be meant here and indeed the vulgar translateth it so And for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be written instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was an easie and obvious escape Though I dare not alltogether undertake for the Reading yet I will adde this improvement to it In a Manuscript Arabicke Translation in Queenes Colledge Library I find indeed the place rendred thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is And for this cause it is commanded that there should be a Sultaan or Dominion upon her head because of the Angels But in the printed Arabicke Translation set forth by Erpenius it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zadaan I am confident it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Radaan 't is mistaken but by a point And then the English is For this cause it is commanded that there should be a vaile upon her head c. I would willingly have knowne how the Aethiopicke Armenian and Copticke Translations deale with the place but that could not be for they are not here to be had for ought I could finde out at least The other Note I shall need to make you will concerne that passage in the Prayer By the sorrowes of Adam The Easterne Traditioners meane by this the continuall sadnesse and contristation of heart which Adam had and made for the losse of Paradise and his First Estate It is noted of him by James Bishop of Sarug in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Adam turned his face toward the Garden of Eden and from his heart lamented his fall The same Traditioners give this very reason for Enoch's Translation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is We say that Enoch sate downe for the space of three hundred yeares bewailing the Transgression of Adam And for this cause God tooke him up unto him Caten Arab. C. 20. fol. 47. a. CHAP. XXVI Isa 66. 14. Your Bones shall flourish like an Hearbe OF the interruption of the Soules Immortality betwixt the moment of Death it must not now be call'd Departure is the insidious debate of these eager dayes A fitter and more congeneall time to bring this Monster to the Birth though there is not strength to bring forth was never yet endeavoured to be wrested out of the hands of Providence by the greatest deepenesse of Satan The familiar that convers'd so much with Cardan's 〈◊〉 told him That their Spirits and the Devils dye too 〈◊〉 were good to beleive this also But if the Beasts and we have all one breath then why doe not their Spirits too returne to God that gave them If Incorruption have put Corruption on we may very well eate and drinke as we doe for to morrow we dye indeed The unlikely Heathen ploughed in more hope then so In Hieroglyphicall learning the Aegyptians set downe the Axis of a Pyramis for the Soule and therefore the Figure of their Sepulchers was Pyramidall The mystery is Geometricall that as by the conversion or turning about of a Pyramid upon his Axis the Axis remaining still the same there is a Mathematicall creation of a new Solid or Cone so by the Revolution of a certaine time of yeeres about the Soule the soule continuing still the same in a constant course of immortality A new body shall arise and reunite againe Indeed he that will turne over the Bookes De pâ—renni Philosophia will finde that these Heathens did beleive not onely this but the greatest part of our divinity more then we our selves doe I am induced to beleive that without any further subtility or arrogancy of dispute there is an invincible argument for the thing secretly imprinted in the Instinct and Conscience of the Soule it selfe because 't is every good man's hope that it shall be so and every wicked man's feare that it will And that at least a parcell judgement may presently be pronounced upon his wandring Soule However the oportunity of this part of Scripture doth not so directly call upon me to any such kinde of Controversie Indeed I would be taken to be so secure of the Soules Immortality that I am going about to leave the Body it selfe in a very faire Condition of Incorruption And I see not but that it may very well suite with the Immoderations of the time to advance up the Immortality of the Body when men have so little to doe as to raise suspicions upon that of the Soule The Jewes commonly expresse Resurrection by Regermination or growing up againe like a Plant. So they doe in that strange Tradition of theirs of the Luz an immortall little Bone in the Bottome of the Spina dorsi which though our Anatomists are bound to deride as a kind of Terra incognita in the Lesser world yet theirs who know the Bones too but by Tradition will tell ye that there it is and that it was created by God in an unalterable state of incorruption that it is of a slippery condition and maketh the Body but beleive that it groweth up with or receiveth any nourishment from that Whereas indeed the Luz is every wayes immortally dispos'd and out of whose everliving Power fermented by a kinde of dew from Heaven all the dry Bones shall be renuited and knit together and the whole Generation of mankinde recruite againe There is a better temper and holding a more lawfull correpondency in that Rite of theirs which of old they observed and still doe at their Funerall Celebrations It is thus taken notice of by their late Rabbine Lâ—â— Modena Nel ritornâ— dalla fossa â—gn ' unâ— spianta dellâ— herba dalla terra due ò tre volte e se la getta dietro dicendo quellâ— parelâ— del Salmo espuntaranâ— dalla citta come l' herba della terra per sâ—gno della resurrectionâ— That is As they returne backe from the Grave every one of them plucketh up the Grasse from the ground twise or three times and throweth it behind him saying those words of the Psalme they shall flourish â—ut of the City like the grasse of the Earth in token of the Resurrection c. De gli riti Hebraici di questi tempi Part. 5. Cap. 7. num 4. In some places they say these very words of the Prophet here Your Bones c. The Rite is very proper aâ— to shew that the dead are not quite pluckt up but only cut down like a flower which at the returne of time reinforcing from its root and stocke springeth up againe But if our Bones are to flourish like an Hearbe we have a surer word of experience from the Fact If a vegetable can be call'd up out of its ashes there is a stronger pretence to our urnes The Grounds of Chimicall Philosophy goe thus That Salt Sulphur and Mercury are the principles into which all things doe resolve And that the Radicall and Originall moisture whereby the first principall of Salt consisteth cannot be consumed by Calcination but thâ— forcible tinctures and impressions of things as Colour Tast Smell nay and the very formes themselves are
same Author to the sixth day of the latter Canun Ianuary puts downe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the feast of the Epiphany or Benediction of the Waters The Syriack Church observeth alike and as concerning this Benediction of the Waters at that time of the Epiphanie you may see what their Mar Michael Chiâ—dis out of Iames the Bishop of Vrhoâ—a hath said as he is quoted by Marsilius de Columna in his Hydragiologia p 506. Chrysostome imputeth a great Miracle to this consecrated Water He saith the Patriarch Severus in his Syriack Ritual saith as much too that our Saviour Christ when he was baptized sanctified the Nature of the Waters And for that reason saith Chrysostome it is a custome of the People at the Epiphanie to fetch of the Waters and reserve it by them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and looke whatsoever water is drawen that day it will not corrupt in a long time no not in a whole yeare and sometimes not in two or three but remaine as sweet and fresh as at the first drawing But as concerning this day of our Lords Nativity Sahid Aben Batric hath noted in his History that he was borne upon the 25 of December which is observed by the learned Master Selden already and as I thinke out of the life of Augustus De Anno Civili veterum Jud. Cap. 8. But the same Author in the life of Constantinâ— saith it againe and endeavoureth to prove it there in his discourse of the Celebration of Easter The result whereof as it maketh to this matter is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. And our Lord and redeemer Iesus Christ was borne the 29 day of Coihac upon the 25 day of the first Canun And for the Epiphanie or Baptisme of Christ he saith it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the eleventh day of Tybi and upon the 6 day of the second Canun So the Copticke or Aegyptian Calendar Athanas Kircker de Comput Eccles. Copt c 3. The same Tradition both for the Nativity and Epiphany You may have too out of Joannes Antiochenus in the begining of the 10. booke of his Chronography He saith that Jesus Christ was borne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vpon the 25 of the moneth December 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And that he was baptized in Jordane a River of Palestine upon the 6 day of January c. I was willing to note out of them for both the Holy dayes because some of the Easterne profession they are not many to that whole Church observe the memory of these matters in a shorter line then we do thinking out of Saint Luke that our Saviour was borne and baptised upon one and the same day which to them is the 6 of Ianuary The thing I have seene done here by an Armenian Preist of Haleb or Aleppo within the regard and compasse of my owne conversation The Rubrick of the Celebration he shewed me indeed in his Armenian Calendar but the uttermost authority I could gaine of him to referre it to was a Tradition of Saint Iames to be found in their bookes he told me so but unknowne to us as yet The ancient Runicke Calendar doth not only acknowledge the 25 of December to be the day of our Saviours Nativity but for that reason too makes this day the begining of the yeare and the Night before which indeed was the time they call Modranect or the mother Night our owne Saxons did so too And the day it selfe is exprest in the Danish wooden Almanacks by an Infant wrapt up in Swadling clothes See Olauâ— Wormius de Fast Danic lib 1. c 12. l 2. c 9. CHAP. XXXV Rom. 9. 3. For I could wish my selfe were accursed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from Christ for my brethren my kinsmen according to the flesh WHen a Sonne of Israel would expresse the extremity of his brotherly kindnesse towards any one of or towards all the Children of his people he entitled himselfe by a kinde of devotion to all the mischance and evill that should befall his Brother wishing the whole patience upon his owne head These Excesses of Compassion used to go under this forme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sim ego expiatio ejus or that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ecce me in expiationem Let me be or behold I am his Expiation That is saith the Aruch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold I am in his place to beare his iniquities So all the people to the High Preist in Cohen Gadol of the Sanhedrin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be we thy Expiation that is saith the Glosse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be we in thy stead for whatsoever is to happen unto thee Rabbi Samuel said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Sonnes of Israel be I their Expiation c. that is their Redemption as Rambam and 't is a forme of speech saith he to expresse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the exceeding greatnesse of his love This will make you the lesse marvaile at that strange ejaculation of Moses when for the same people of Israels sake he wished to be blotted out of the Booke of God Not without reference to this forme of Devotion is the Apostles wish here that he might discharge the unhappy condition of his Brethren all upon himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for I could wish my selfe to be an Anathema from Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Hesychius and Phavorinus a man accursed or not to be kept company with or as Photius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man separated The Arabicke Translation is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that my body were Moharrama an unlawfull thing or forbidden from Christ The word it selfe as the sence respecteth to the Haerem which was the second degree of Jewish excommunication whereof the first was Nidui the third Shammatha wheresoever in the New Testament the Reference is made to the second degree Anathema is singly named as where to the third Maranatha is added which is but the Syriacke Interpretation of Shammatha Dominus venit which is therefore called by the Talmudists the Anathema or excommunication of the God of Israel Stephanus in his Booke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath a Tradition more concerning the word Maranatha then to be left out in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He tels of a Shepheard belonging to the Syrian Laodicaea who being thunder-stricken cryed out Ramanthas that is God from above for Raman signifyeth Above Athas God So Philo. Phavorinus indeed saith that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifyeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 High Things And 't is true it doth so and in the Syriacke too He saith also that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the God above 'T is almost so indeed and then Ramanthas or Ramas Atha might be the same as the High God cometh But by a smarter guesse which some men have made Ramanthas was but a common Country pronunciation of the right Syriacke words and served the