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
Mishna 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That these are not to be lamented by the Lamentation of Mourners but onely in the heart that is saith the Glosse that they are not to be mourned over by any sumptuous or solemne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but by the closest Rite of funeralls c. Col. 2. Their Buriall too is as negligently appointed and leaving them in little better condition then that of an Asse fol. 46. a. This is to tell the reason why the Blessed Virgin and the other Women which stood afarre off as the other Gospells or neare that is as neare as they could for the Souldiers were not to make any solemne usuall shew of Lamentation The Mother of Jesus must needs be reduced to the Extreamest state of sadnesse and contristation If the Face and Countenance of the Action were too little yet these words Woman behold thy Sonne could not chuse but turne her heart within her as God said once of himselfe Hos 11. 8. And yet though No sorrow were like to hers Lament 1. 12. She would be terrible in these praises This was the reason why She and the other Women stood 'T is no such wonder of the other Women But She stood up still in a resolute and allmost impossible complyance with the Law For you are not to take it so as if the word Standing there were an Expression of Course 'T was necessary And they might not sit downe in that case as some of the Masters ignorantly paint the story They were to stand as by the wrong posture to free the Company from any suspicion of Mourning for a Malefactour 'T is true indeed that we read of Mary Magdalen and the other Mary sitting over against the Sepulchre and they sate there to mourne over the dead And therefore they sate but this was after leave obtained of the Governour to bury the body This leave vouchsafed and the Law discharged the two Maries might sit downe and weepe over the Sepulcher in the open and usuall manner Now from this behaviour of the Jewish mourners Sitting and Silence the same words use to be said of a dead City or Country As Esa 47. 5. The daughter of the Chaldaeans is bid to sit downe silent and get her into darkenesse and he no more the Lady of Kingdomes So Lament 2. 10. The Elders of the daughter of Sion sit downe upon the ground and keepe Silence So here And she being desolate shall sit upon the Ground The words are spoken of the Daughter of Sion the speciall part of Ierusalem and here meant of the whole City and Country The Prophecy pointed at a nearer desolation but might possibly have an influence upon the last destruction thereof by Titus Vespasian I am sure as if it had beene so The Reverses both of the Father and the Sonne made for the memory and celebration of this conquest are imprinted with the fullest expressions and commentary upon these words In stead of the daughter of Sion a silent Woman Sitting upon the ground and leaning her backe to a Palme-tree with this Inscription Judaea Capta Note here that the Reverses made to commit victories to memory were allwaies written upon with some representation of proper respect unto the Place conquered as in a very ancient Coyne of Augustus Caesar Brasse The Face is double This Inscription Imp Divi. F. that is not Imperatores Divi Fratâ—es as the Antiquarie of Nismes Imperatores with a single P is false writing in the Medals but Imperator Divi Filius for Augustus Caesar is principally meant though Julius be there The Reverse a Crocodile enchained to a Palme-tree the Inscription Col. Nem. that is Colonia Nemausenâ—ium or the Colonie of Nemausium now called Nismes in Languedoc The devotion of the reverse is to celebrate the absolute victory of Augustus over all Aegypt after the Battaile at Actium The Palm-tree is common to Aegypt with Iudaea the Crocodile allmost proper And 't is signall in both these that the conquered should be fastned to the Palme-tree which is the Embleme of victory But it is more to be considered that no Conquered City or Country besides this of Judaea I could observe none especially before the Times of Titus is expressed upon the Coynes by a woman sitting upon the Ground I know that the posture of sitting is a Ceremony of Roman Lamentation too But to call a Flourishing City The Lady of Kingdomes Es 47. 6. or the Princesse among the Provinces Lam. 1. 1. And to expresse a taken or destroyed City by a woman sitting upon the Ground is cleare Hebrew Phrase or if it were not onely theirs yet it was theirs first and must be learned from them And therefore I must needs thinke that the Emperours Reverse was contrived out of this Prophecy And when I consider how great a man the Jew Josephus was in the Emperours Court and that he served him presently and famously in the Action before the Walls of Jerusalem I continue to imagine who it was that had a hand in the Device To save this Interpretation harmelesse I must confesse here that I finde in one of Vespasians Reverses Silver A woman standing upon the Ground and leaning her selfe to a Palme-tree with the very same Inscription Iudaea capta This put me to some wonderment at the first But when I tooke notice that her hands were bound I perceived that the minde of the Reverse was not to expresse the Desolation of the Place but the Captivity of the People CHAP. V. The Kingdome of Heaven suffereth violence and the violent take it by force Mat. 11. 12. This is a Strange Phrase if it should be exacted by our manner of expressing The Greeke word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and must not be passively rendred as Beza would have it but as Erasmus and the English rightly And so the Syriacke and the Arabicke are to be understood But for the manner of the Speech it is to be referred unto this Tradition of the Elders Two men had an inheritance divided betwixt them by equall portions and 't is said of one of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he carried away his owne part and his fellowes too therefore they called him Ben-Hamtsen or The Sonne of violence untill the day of his death c. By The Kingdome of Heaven is plainely meant The Inheritance of the Saints and the meanes whereby to purchase it The Gospell of the Kingdome as it is therefore so called Mat. 9. 35. which compare with Luke the 16. 16. This Inheritance was bequeathed to and equally divided betwixt the Jew and the Gentile in a Christian way of Gauealkin It was first offered to the Jew to take his Halfe but which the Jew refusing to do the Apostles cast off the dust off their Shooes and turned to the Gentiles And so the Gentile like a good Ben Hamtsen or Sonne of violence tooke his owne share and the Jewes too CHAP. VI. Noah's Lent And the Raine was upon the Earth forty daies
and 40 nights Gen. 7. 12. During this time Noah and his Sonnes so I finde it in the Easterne Traditions kept a Solemne Fast taking meat but once a day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is And Noah was the first who made the 40 dayes Holy or instituted the Quadrage simall Fast in the Arke Caten Arabica Cap. 24. If it be as the Tradition pretendeth to The Institution of Lent is ancienter then we tooke it for CHAP. VII Caeci Claudi And the Jebusite spake unto David saying thou shalt not come up hither unlesse thou take away the Blind and the Lame saying with themselves David shall not come up hither And David said in that day whosoever smiteth the Iebusite and recovereth to the Fort and smiteth the Lame and the Blind hated of Davids Soule Therefore they said the blind and the Lame shall not come into the house 2 Sam. 5. 6. 8. So the Originall expresly To prepare for that meaning of the words which I intend to take upon me I shall insist a while upon some unobserv'd superstitions of the Ancients in the foundations and assurances of their Cities Forts c. 'T was a Rule the trembling Heathen went by to undertake nothing nothing anew especially inauspicatò without some ominous performance we may call it what we please but they did it upon grounds throughly concern'd in experience and effect still attaining their end by what darke and secret wayes of cooperation soever brought to passe as undiscovered to themselves as us To the matter in hand the first was the propitiation of the place by reconciling the Genius with a respective Sacrifice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. saith Hesychius Milesius concerning the foundation of Byzantium Like Ceremonies were performed by Alexander at the building of Alexandria as Arrian in the third booke of his Expedition Such are often remembred by Ioannes Antiochenus and out of him repeated by the Fasti Siculi George Cedren and others But I chuse to instance a lesse knowne passage out of Abdilphakar in his Arabicke History of the Foundation of Antioch When this was laid by Antiochus the King it happened that whatsoever the workemen dug up by day was againe throwne in by night and they were affrighted from the worke by a dreadfull Apparition The King call'd for the Astrologers and wise men who after Sacrifice rightly performed discovered an appearance of Almarick or Mars It was agreed therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that a magnificent Temple should be erected to his name and his statue there set up that the foundation of the City should be laid under his Ascendent c. Also an Anniversary of three dayes festivall was instituted c. and the Author saith that these things continued 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 untill the Manifestation of Iesus the Son of Mary Peace and the Prayer of God be upon him This Tradition of the Arabian includes another manner of the Ancients laying the foundation of their Metropolitan Cities under a certaine Configuration of the Heavens the most propitious that could be erected for the time being So Muazzus the Toppe of the Fatimaan family caused the City of Gran Caïro to be set up under the same Ascendent of Almarick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that as Mars had a coercive power in the superiour world so the City might be Coactrix Orbis here below therefore the name of it was called Alchahira as the Note upon Elmacinus in the Tarich Mulsliminorum lib. 3. p. 227. The Ascendent of a City saith Haly is that signe cujus ascensione quis incipit collocare primarium lapidem which riseth in the Horoscope at the laying of the first stone The Art of this is to be taken out of the first part of Apotelesmaticall Construction called by Ptolomie Catholicon Tetrabib 1. Where he appointeth his Astrologer in giving judgment of the Accidents of a City to take knowledge of the Sunne and Moones place in the Zodiacque which they had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the laying of the foundation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but especially of the Ascendent as the most principall Angle According to these Rules Tarucius Firmicus cast the Nativity of Rome and Vectius Valens an Astrologer of Antioch that of Constantinople the figure whereof is extant in a Greeke Manuscript in the Vatican The Horoscope was Cancer and the Astrologer judged by the apparences that the City should stand 702 yeares as the Vatican booke as Cedren and others 696. which if it be taken of those yeares 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in which the City flourished under a full state of discipline the Astrologer was not so much out as Glycas thinketh And moreover before the taking of the City by Mahomet the second a great Conjunction was observed under the Horoscope But in assigning the Ascendent of this City the Greekes and Arabians agree not nor the Arabians themselves For in the Tables of Alkas Constantinople is set under 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Libra in Isaac's Geography under 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Taurus and though the same place may have severall Horoscopes yet to so much variety it will be hard to reconcile the matter This Superstition hath beene as commonly and more lately practised in the West At the instauration of Rome by Paul the third Gauricus drew the Figure of the Heavens Vincentius Campanatius observed the time by his Astrolabe toward the instant whereof he cryed out with a loud voice Ecce adest hora praecisa deâ—ima sexta serè completa Then immediately Ennius Verulanus the Cardinall laid the first stone The curious may see severall Nativities of Cities Forts and Castles with the Judgements given in Gauricus Iunctin Garcaeus c. The Figure of the Old Lodging at Merton Colledge is yet to be seene in one of the Wardens Windowes I set it not here downe because it is allready done by another in his Booke against Iudiciall Astrology These Catholicall Nativities were so much beleeved in by the Ancient Kings saith Haly that they enquired into the Genitures of all the principall Nati under their dominions where if the Planets were found to looke with a malicious eye upon the Nativity of the Kingdome Interficiebant eum puerum quòd ejus Regnum erat contra Regnum ipsorum It may be seene also what Zonaras hath reported of Tiberius and Domitian Tom. 2. Annal. p. 174. 198. Now because that in the Nativities of Cities 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in the Genitures of men saith Ptolomy the Astrology is the same Therefore after consideration had of the life and being of the City from the Horoscope the next care taken was of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or part of Fortune the second Ascendent so called in the Figures of men or the Horoscopus Athlorum The Part of Fortune found out was mysteriously included in a Statue of Brasse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Telesmatically prepared The Rites were A pure Virgin was offered
Or if it were found that these Orgia were first or most celebrated at Maiuma the sea side of Gaza 't is possible that the place might give name to the celebration which hath the more colour for that in the Tetramphodus or Quatrefois of that Citie upon an Altar of stone there stood a marble statue of Venus representing the figure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a naked woman c. as Marcus Diaconus in vita Porphyrii Gazâ—orum Episcopi otherwise the Authors owne derivation must be taken If the Prophet may at all be understood in the sense of the Midbar it soundeth not much unlike to that which the Emperour Julian told the Antiochians in his Misopogo◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There 's none of you all saith he but can willingly spend upon your private banquetings and feasts and I well know how much many of you can throw away upon the Maiuma but for your owne or the Cities safety no man offereth up any thing either in private or in publike The word of Amos is Wo to them that are at ease in Zion c. That stretch themselves upon their Couches and eate the Lambes out of the flocke and that chaunt to the sound of the Violl c. That drinke wine in bowles c. But they are not greived for the afflictions of Joseph CHAP. XXII The meaning and Considerations of Light in Scripture GOD is Light and in him there is no darkenesse at All. John 1. The Reflexion of this Originall Glory shining upon the dust the dust became Light that is man for so the Antients termed him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Phavorinus we call a man light but the opacous body of sinne interposing it selfe betwixt this borrowed Light and the Fountaine cast a shadow the shadow of death The darknesse being so thicke and so exceeding that if we regard what the Master of the Sentences hath said the Sun it selfe shined 7 times brighter before the fall then ever it did since To bring the world out of that darkenesse into this Marveilous Light the day spring from on high was to visit us To prepare for this day there first appeared a Burning and a shining Light John 1. but he was not that Light but came before to beare witnesse of the Light Soone after Jesus that is as in the China Tongue it signifieth the rising Sun that Sun of Righteousnesse himselfe arose with healing in his wings Malac. 3. It was then the longest Night in all the yeare and it was the midst of that and yet there was day where he was for a glorious and betokening Light shined round about this Holy Child So the Tradition and so the Masters describe the Night-peice of this Nativity At his Transfiguration a greater Light shined about him His face was brighter then tbe Sun and his very Cloathes whiter then the Light Till now the Father of Lights himselfe dwelt in the thicke darkenesse never shewing himselfe but in a Cloud but in these last dayes he is God manifest 1 Tim 3. 16. and in the Brightnesse of his glory Heb. 1. I do not finde saith Venerable Bede among so many Angels that were sent before the Law that ever any were seene with a Light shining about them Now a Light shineth about S. Peter in the prison and about Saint Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a very great Light Nay a Light shined about the Shepheards too And though it were then the dead of the Night yet the word was brought by the Angel hodie Natus est c. This day is borne to you c. Therefore also at the setting of this Sun which was the Reverse part of the Mystery darkenesse fell upon the Earth the Naturall Sun eclipsed in the midst of Heaven and therefore the Moone making it more then Midnight in the subterraneous position all of the colour of Saturne the signifier of blackenesse who rising from the Horoscope beheld these two Eclipses in a square Malignant aspect Not so only for in the selfe same day which is more perhaps then you have heard of there hapened a naturall defection of the Moone in the 11 of Libra begining at Hierusalem about 6 in the Evening insomuch that the Sun was no sooner gone downe but the Moone appeared in the East Ecclipsed of more then halfe her Light So that as the Light was taken from that day so darkenesse was added to that Night and within the space of 6 houres the Sun was once unnaturally and the Moone twice Ecclipsed The Calculation and Figure of this Lunar Ecclipse you may see if you will in Chronologia Catholica Henrici Buntingij fol. 237. b 238. a See also Sethus Calvisius in Tiberius Caesar ad An post Ch n 33. to the 3 day of April As our Lord himselfe so his Gospell also is called Light and was therefore anciently never read without a burning Taper etiam sole rutilante 't is Saint Hieroms Testimony though it were lighted in the Sun Supposing therefore out of Albumazar that every Religion is governed by some Planet as the Mahumetan by Venus the Iewish by Saturne c. Some Astrologers did not inconveniently to attribute the Christian to the Sun Not the Gospell but the Preachers of it also are called Lights Vos estis Lux Mundi ye are the Light of the World and the first preacher of Repentance was said to be Lucerna ardeus c. a burning and a shining Light The carefull Church perceiving that God was so much taken with this outward symbole of the Light could doe no lesse then goe on with the Ceremony Therefore the day of our Lords Nativity was to be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Vigiliâ— Luminum And the Ancients did well to send Lights one to another whatsoever some thinke of the Christmas Candle The receiving of this Light in Baptisme they call'd not usually so but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Illumination which further to betoken the rites were to celebrate this Sacrament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. with all the Tapers lighted c as the Order in the Euchologue The Neophytus also or new convert received a Taper lighted and delivered by the Mystagogus which for the space of seven dayes after he was to hold in his hand at Divine Service sitting in the Baptistery Who perceiveth not that by this right way the Tapers came into the Church mysteriously placed with the Gospell upon the Altar as an embleme of the truer Light It was imitated againe by the white garment received at the same time in Baptisme as the Emperours expound it in Theodosian's Code Coelestis Lumen Lavacri imitantis novaâ— sancti Baptismatis Lucem vestimenta testaâ—tur Cod. Theod. de Spectae So the Preist in the order of Severus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Change saith he bespeaking the new Converts your Garments