Therefore that Gate was shut up and might not be opened any more but to the Prince Ezech. 44. 2. It is generally consessed that the Representations there made cannot be taken for any Temple which before was or which afterwards was to be in Hierusalem also that it is to be meant of the Hierusalem which is above And so the Easterne Gate may be said to be Extra terminâ—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 plaine That the Glory of the God of Israel was seene 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 looke 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 Sunne having the Seale of the Living God c. Some of the best of the Ancients as Primasius c. doubt not to set downe here Christ himselfe instead of this other Angel Then it was he that ascended from the Rising of the Sunne But because this Booke 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 it selfe Ps 68. 32 33. David saith Sing unto God ye Kingdomes of the Earth O sing praises unto the Lord. Selah To him that rideth upon the Heaven of Heavens which were of old c. 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 begining 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 Syriacke Arabicke and Aethiopicke Translations Indeed the Syriacke and Arabicke of the Maronites Edition rendreth with some difference and transposition of the Originall c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Arabicke Manuscript de praecept Relig. quoted hereafter But I have an Arabicke Translation of the Psalmes the possession whereof I am bound here to acknowledge amongst many other favours to the learned Master Selden which rendreth the place closer to the Originall 'T is there Sing unto the Lord riding or sitting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the Heaven of Heavens in the Easterne part They that would have it otherwise seeme to understand it better then the Apostolicall 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 Easterne part This is the ground I promised to lay downe The superstructions I meane to set up upon it shall helpe to assure the ground it selfe 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 then it had beene sufficient for the Geography to say Beëden for Eastward added nothing to the situation Others therefore comming 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 Easterne side of Eden But consider the word againe and you 'l finde 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 beene curiously spent upon the Delineations of Paradise note onely what Damascen and the Bishop of Bethraman deliver That at the beginning of March the Sunne alwayes riseth directly over Paradise The meaning of Moses is this that the Garden of Eden was planted towards the Aequinoctiall 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 Sunne riseth in the Month Nisan The Sanctuary of Paradise was that Recesse of the Garden which was distinguished and made so to be by the presence of the Tree of Life 'T is 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. Iohn seemes to beare us this witnesse too in the Apocalyps 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 fructâ— illius Arboris qua est in horto hoc c. And yet because the conjunction here is disâ—retive But of the Tree one concludeth from thence that therefore it must needes be in the middle of the Garden though the hebrew be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not Sed but And of the Tree I know it may be taken for But as elsewhere let it be so Yet the He is emphaticall both to the Tree and to the Garden And so the words are But of the Tree which is in this Garden God hathsaid c. Do we thinke that God spake unto Moses out of the Center of the Bush or that our Saviour would have the man and the milstone throwne into the very middle of the Sea The Tree stood in the Easterne part of the place Otherwise why the Cherubins and the flaming sword upon this side of the Garden to keepe the way of the Tree of life And whither should it respect but this way that Cain went and dwelt in the Land of Nod on the East of Eden Gen 4. 10. Nay the Man himselfe when he was driven out was assigned to dwell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over against the Garden as the Greeke addeth that is on the East of Paradise as the Greeke is rendered by the versio Arab. Ms LXX in Arch Bodl Gen 3. 24. The truth is how strange soever it may seeme to be that Adam worshipped God in
against this Clause though very strong and preponderating I let alone The Greeke use of it is more against us then the Latine leaving of it out Their Services aequally subjoyne it to other Oraisons and to this As to the Prayer that beginneth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Eucholog fol. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 B. To the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Euchol fol in B. To the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Euch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A To the the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A prayer to be said over such aâ— had eaten of any uncleane thing to renew in them a capacity for the holy mysteries Euchol 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A. To the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A prayer which they said at the foundation of a house Euch. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A. They subjoyne it also to their Hymnes as to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Typic fol 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 B. Col 1. But it is yet more manifest for secondly we finde sometimes the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 B. Col 1. In the Eucholog fol 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 B where also the Rubricke writeth over it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as under 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c Eod A. giving us to understand that they have it in no other condition then of any other Loud Respond as by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I undertake them to meane Othertimes againe we finde the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in the Typic fol 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Col 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Col 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Col 1 2. Moreover also whensoever we finde them immediately we finde them still distinctly rehearsed and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is alwaies the peoples the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alwaies the Preists Repetitition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Eucholog fol. 1. B. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 B. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A B. Typiâ— fol. ◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A. Col. 2. B. Col. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A. B. Col. 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A. B. Col. 1. 2. and infinitely elsewhere And yet for all this and more then this too if I had a mind to put it downe here I will not say as Erasmus did magis taxanda fueraâ— illorum temâ—ritas qui non veriti sunt tam divinâ— precationi suas nugâ—â— assuere He doubts not to call it but a Trifling patch tacked to this Holy forme by some rash and unadvised hand Nay I will not say so much though that be much lesse as Kirstenius did quae certe a pio quodam fidei imbecillis tanquam nova precatio addita fuit that it was added anew by some good meaning man but not very well knowing what he did I would not be moderate against the Scripture where I can possibly avoide it Therefore I note here two things which doe principally prevaile with me for the Antiquity and Authority of the Clause In Lucian's Philopatris 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let those alone saith Triephon to Critias 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And say that prayer which beginneth from the Father and let the glorious Hymne conclude it Rigaltius noteth upon Tertullian that by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Pagan meant the Lords Prayer if he did then it may very well be thought that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to goe for this Doxology And if that be so the Testimony is beyond all exception for then the Clause was of the Prayer in Trojans time or which was not much under it the time of Marcus Antoninus Philosophus and that was lesse then two hundred yeares after the Prayer was made And that this should be the meaning of Lucian is the more likely because the Interlocutours in that Dialogue make it their businesse to cast a scorne upon the Christians and their Profession for first they fall upon the Holy Trinity Deum altè regnantem magnum aethereum atque aeternum Filium Patris Spiritum ex Patre procedentem unum ex Tribus ex uno tria which how well soever it soundeth is but a Jeere there And of Saint Paul they say what thinke ye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The balâ—-ill-nos'd Galilaean that was carried up through the Aire into the third Heaven and taught there very mervailous matters c. Then having spoken their pleasure of the Lords Prayer too and sufficiently despised our wayes they lastly addresse themselves as such fellowes should doe to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or unknowne God at Athens See the end of the Dialogue But I promised you another Reason you shall have it Note that our Lord gathered up his Forme of Prayer out of the Traditions of the Elders It must not seeme strange to you If you know how to consider of it you will perceive that nothing could be more purposely done That it was so will be easily evident from this Recollection out of their owne Euchologues Pater noster qui es in Coelis fac nobis gratiam Nomen tuum Domine Deus noster sanctificetur memoria tua glorificetur in Coelo desuper super terram infernè Seder Tephill Lusitan p. 115. Regnum tuum regnet super nos in seculum in aternum Sepher Hammussar 49. 1. Pij priores diâ—ebant remitte condona omnibus ijs qui vexant me Com. in Pirk. Avoth fol. 24. Ne inducas â—os in mâ—nus tentationiâ— sed libera nos ab occursu malo Seph Hammussar 9. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quia tuum est regnum regnabis gloriose in secula seculorum i. e. Our Father which art in Heaven be gracious unto us O Lord our God hallowed be thy Name and let the remembrance of thee be glorified in Heaven above and upon Earth here below let thy Kingdome reigne over us now and for ever The Holy men of old said Remit and forgive unto all men whatsoever they have done against me And lead us not into Temptation but deliver us from the evill thing For thine is the Kingdome and thou shalt reigne in Glory or power for ever and for evermore Therefore there is the same reason for the Clause as for the whole Prayer and the reason as from hence is very full and following You finde such a kind of Doxology at the end of Noah's Prayer and you will generally meet with some such thing in the Common formes of Easterne Devotion CHAP. XXXIX Math. 28. 19. Goe and teach all Nations and baptize them in the Name of the Father the Sonne and the Holy Ghost FOr the Gloria Patri It is most commonly beleived that this Hymne was composed by the Councell of Nice The Cardinall Baronius is of opinion that it is more ancient then so and that from
a face by himselfe He that shall thus begin to build may perhaps be one of those that will be able to finish The Jewes 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 worke will be forc't to doe so too And yet if those that have undertaken upon the whole had instead of that compleated but one small part This House of God and Tabernacle of good men had beene reared up ere this He that goeth upon this with any Interest about him Let him doe otherwise never so admirably he does indeed but translate an Angel of Light into the Devill I would not render or interpret one parcell of Scripture to an end of my owne though it were to please my whole Nation by it if I might gaine the World These Wresters of the Booke are unstable if not ignorant men and it will follow that they must needs doe it to their owne Destruction When all these things are fitly and understandingly resolv'd upon It would be good too to bring these principall matters as neare 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 unlesse the Earth stood still I am sure since the Earth began to turne about The Kingdome of Heaven hath suffered a violence of Rest and doth not seeme 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 goe about in a maxâ— 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 Astrologicall matters therefore I will not tell you plainely here what Ptolomy Cardan Silen Alchiâ—dâ—s Eshwhid Roger Bacon c. say of us And yet the Sage Gâ—idâ— Boâ—â—te Zoroaster in cheife to some Almanacke men I cannot chuse but give you notice of This Gymnosophist in the 13 Chapter of his First part tels you that Christ himselfe was an Astrologer 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 pare your Nailes But that which I indeed intend to say to you is this In the Geographicall Resemblances I finde that Maginus could liken Scotland to nothing But for England 't is fancied by some to come very neare the fashion of a Triangle I am sure 't is farre enough from a Square or that Honest man in Aristotle who falleth still upon his owne Legges The Arabicke Nubian Geographer likeneth us to an Estritch indeed we have digested Iron enough But this is that silly thing which leaveth her Egges in the Earth and warmeth them in the dust and forgetteth that the foot may crush them or that the wilde Beast may breake them She is hardened against her young Ones as though they were not hers her labour iâ— in vaine without feare And why Because God hath depriv'd her of wisedome neither hath he imparted to her understanding And yet what time she lifteth up her selfe 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 VPON SOME PASSAGES OF SCRIPTVRE CHAP. I. Also he bad them teach the Children of Judah the use of the bow Behold it is written in the booke 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 Rabbines constantly expound Râ—b Salomons glosse is And David said from henceforth seeing that the mighty in Israel are falne it will be necessary that the men of Judah learne to exercise their armes and to draw the bow Levi Ben Gersom saith that inasmuch as David saw that the death of Saul was caused by his feare of the Bowmen and that there was none in Israel skill'd in this kinde of Artillery he gave order that the men of Iudah as being the principall men at Armes should be taught the use of the Bow c. 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 Ionathan taught the sonnes of Iudah the bow because the sonnes of Iudah were mighty men and fit to draw the Bow by the blessing of Iacob Gen. 49. 8. Where it is prophecied that the hand of Iudah shall be in the necke of his Enemies that is saith Chimhi as some of our wisemen expound the Bow Therefore they take the Booke of Iasher to be the first of Moses called Genesis in which the Acts of Abraham Isaack and Iacob the Ieshirim or upright men are recorded but especially they take the booke to be Beracoth Iacob or the Blessings of Iacob Thus the Jewes Though we have wisemen of our owne to follow them in the Interpretation of the Bow Yet they will appeare to be as idle in this as in their conceipt of the booke Is it a thing to be thought that the men of Iudah were now to learne the use of the Bow 'T was the common Tacticke practice The Hebraisme of Bow is like that of bread It nameth for all other kinde of Ammunition And where 's the consequence here that because Saul and Ionathan excellent Archers themselves for the Bow of Ionathan turned not backe fell downe before the Arrowes of the Philistines that therefore the men of Iudah should be taught the use of the Bow But the Coherence is worse And David c. The Author of the Booke bringeth David in beginning an epicedium upon the death of Saul and Ionathan and immediately breaketh him off with an impertinent command to the sonnes of Iudah that they should learne to handle the bow And where is it or why is it that this should be written in the Booke of Iasher Therefore Mariana very understandingly stept aside out of the common Road of Interpretation and considered with himselfe 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 Psalmes as Psal 69. To the cheife Musitian upon Shashannim Psal 67. Upon Neginoth Psal 59. To the cheife Musitian Altashith c. So here to the cheife Musitian Kesheth or the Bow For so the Text is to be read And he bade them that is the cheife Musitians Heman Ethan Ieduthun to teach the ignorant people how to sing this Lamentation of David upon the death of Saul and Ionathan 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 Ionathan which returned not backe from the bloud of the slaine as the Song it selfe expresseth And David could