Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	angel_n	speak_v	zion_n	125	3	8.4745	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10231	Purchas his pilgrimage. Or Relations of the vvorld and the religions obserued in all ages and places discouered, from the Creation vnto this present Contayning a theologicall and geographicall historie of Asia, Africa, and America, with the ilands adiacent. Declaring the ancient religions before the Floud ... The fourth edition, much enlarged with additions, and illustrated with mappes through the whole worke; and three whole treatises annexed, one of Russia and other northeasterne regions by Sr. Ierome Horsey; the second of the Gulfe of Bengala by Master William Methold; the third of the Saracenicall empire, translated out of Arabike by T. Erpenius. By Samuel Purchas, parson of St. Martins by Ludgate, London.	Purchas, Samuel, 1577?-1626.; Makīn, Jirjis ibn al-ʻAmīd, 1205-1273. Taŕikh al-Muslimin. English.; Methold, William, 1590-1653.; Horsey, Jerome, Sir, d. 1626.	1626 (1626)	STC 20508.5; ESTC S111832	2,067,390	1,140

of those which haue since succeeded them in habitation in sinne in iudgement And where might wee better stay or what part of the world can yeeld such varietie and multiplicitie of obiects to both the eyes of the minde Curiositie and Deuotion No where such manifold alterations and diuisions of state so diuersified a Map of Nature so multiplied rites of Religion in such differing sects of Heathens Hebrewes Mahumetans Christians No where Antiquitie shewing a grauer countenance no where the Monuments of such mercies the spectacles of such iudgements such consolations such desolations such ambition of Potentates and forraine sutors from the East the West the North the South such Miracles such Oracles such confluence of Pilgrims looking as farre opposite as Sampsons Foxes with as fierie diuisions whether in differing heresies of one or differing names of diuers Deuotions both Catholike and Hereticall Iewes Saracens and Christians concurring in visiting adorning adoring these places with Titles and Rites of Holinesse How often hath this country emtied our Westerne world with Armes and Armies to recouer it and the Easterne in like manner to retaine it How often hath it brought Armies of Angelicall spirits out of the highest Heauens to couer these Hilles with Chariots and Horses of fire round about the holy men of GOD How oft But what speake I of Men or Angels GOD himselfe loued the gates of Sion more then all the dwellings of the world and IESVS CHRIST the Angell of the Couenant true GOD and perfect MAM here was borne here liued practised died ascended and hence he sent his Apostles to bee Fathers of men that the sonnes of men might bee made the heires of GOD co-heires with himselfe After the Iewes for reiecting him were reiected out of both the heauenly and earthly Canaan this countrey was inhabited partly by Roman Colonies there planted for securitie of the countrey by the Roman Emperours partly by such Syrians as submitted themselues peaceably to the Roman Empire both that Ethnike before Constantine and after in farre more flourishing estate vnder the Christian Emperours till the daies of vn-christian Phocas This was the murtherer of Mauritius his Lord the vsurper of the Empire the exalter of the Roman See vnto the Ecclesiasticall Supremacie with as good right as himselfe had to the state a monster of mankinde vnder whom the Empire was neere an vtter ouerthrow as by the Hunnes Auares and other Nations in the West so especially by the Persians in the East whose Emperour Chosroes ouerthrew that Armie which had conspired against Mauricius and in the fourth yeere of Phocas ouer-ranne Mesopotamia and Syria in the next yeere after carried much prey and many captiues out of all Syria Palestina and Phoenicia in the seuenth yeere of his raigne possessed Armenia Galatia Paphlagonia and spoiled all as farre as Chalcedon Yet saith Cedrenus Phocas did more harme at home then the enemy in the field At the same time the Iewes made a commotion at Antioch and slew besides many other Citizens Anastasius the Patriarch in despight also putting his priuitiues in his mouth But the Iewes paid much bloud for this butcherie and Phocas also himselfe the chiefe Butcher was most mercilesly butchered presently after by Heraclius his successour They tell of a Reuelation to a certaine Holy man that GOD had made Phocas Emperour because hee could not finde a worse man by whom to punish that people which I mention that the world might see what a good Mid-wife Rome then in trauel had to helpe her babe Antichrist into the world But to returne to the Storie Heraclius could not withstand the Persian insolence but lost in his first yeere Apamea and Edessa and in the next Caesarea from whence they carried many thousands into captiuitie in the fourth Damascus was taken and in the fifth Ierusalem where by reason of the Iewish crueltie who bought all the Christians they could to slaughter them there were slaine ninetie thousand Zacharias the Patriarch together with the holy Crosse and exceeding store of captiues and spoile were carried into captiuitie The next yeere they ouercame Egypt Africa and Ethiopia Chosroes neglects all ouertures of peace made to him by Heraclius except they would deny their crucified God and worship the Sunne He also caused the Christians in his dominion to become Nestorians the cause perhaps why almost all the farre Easterne Christians to this day are or at least are called Nestorians Against him Heraclius continued a six yeeres expedition in which hee ouerranne his countries ouerthrew his Armies sacked his Cities Castles and Palaces and at last assisted his eldest sonne Siroes whom Chosroes sought to dis-herit against him who tooke him and hauing before exposed him to all contumelious insultations and almost starued him in a darke prison and slaine all his other children in his sight with abominable tyrannie shot his tyrannicall father to death So died Chosroes a successour of Sennacherib in the dominion of many the same countries subiection to the like blasphemous impietie and reward by like parricide Heraclius in the ninteenth yeere of his raigne visiteth Ierusalem restoring the captiued crosse and Patriarch by restitution of Siroes He banished thence all the Iewes prohibiting by Edict that none should come neere it by three miles §. II. Of the Saracens and Turkes in Palestina THe Saracens had done good seruice in rhese wars against the Persians which in the time of Heraclius began a new Religion and Empire vnder Mahomet the founder of both the second after whom Omar ouerthrew Theodorus the brother of Heraclius in battell and after him another Theodorus and Boanes his Generals forced the Emperour to abandon Syria carrying the holy crosse from Ierusalem to Constantinople In the 26. of Heraclius hee entred Ierusalem hypocritically and pseudoprophetically clothed in a homely garment of Camels haire and sought out the place of Salomons Temple there to erect another subduing soone after the whole Persian State and a great part of the Roman Anno Dom. 641. did Homar build his Temple at Ierusalem with incredible costs in matter and workmanship enriching the same with many and large possessions and reuenues in the Musaike worke of the inner and outward part thereof expressing in Arabike letters the Author time and charges of the building The forme whereof is thus described by William Archbishop of Tyrus The Church-yard was square about a bow-shot in length and bredth compassed with a high wall hauing on the West square two gates one on the North and another on the East on the South was the Palace On euery of these gates and on the corners were high steeples on which at certaine houres the Priests after the Saracenicall manner called them to prayers In this compasse none were suffered to dwell nor to enter but with bare and washed feet Porters being assigned to that purpose In the midst of this square was another somewhat higher whereto they ascended by staires in two places on the West

their soules and goods whether they kill or be killed Azo 18. 19. And in 57. Kill the vnbeleeuers whom you conquer till you haue made great slaughter God could take vengeance on them but hee chuseth rather to doe it by you he shall lay deafenesse and blindnesse on the faint-hearted Yet in 52. and 98. as contrary to himselfe hee affirmeth that hee is sent onely to teach not to compell and force men to beleeue and Az. 4. Offer no man violence for the law then the right way and the euill are opened except wee expound it rather that Iewes Christians and all vnbeleeuers are compelled to bee tributaries and their slaues not forced to their Religion but instructed onely which agreeth with their practise From this Doctrine and that of Destinie in the 50. Az. hath risen their forwardnesse to the warre and the greatnesse of their Conquests Agreeable to this doctrine is their manner of teaching it the Reader or Preacher as saith Frier Richard Student amongst them in the Vniuersitie of Baldach holdeth a bare sword in his hand or setteth it vp in an eminent place to the terrour of the gaine-sayers But Disputation and reasoning about his Law hee vtterly disliketh Az. 32. To such as will dispute with thee answer that God knoweth all thy doings which in the last day shall determine all controuersies And 50. Nothing but euill cleaueth to the heart of such as vnwisely dispute of diuine Precepts but commend thou thy selfe vnto God that knoweth all things And Chap. 4. 15. Hee is commanded to goe away from such This Booke is giuen to take way discord from men miracles he disclaimeth as insufficient proofe for though it should make plaine the mountaines and make the dead to speake yet they would be incredulous But it is thy dutie onely to shew them my Precepts Azo 23. And Az. 10. Yee which are good beleeue in GOD in his Messenger and in the Booke sent from Heauen They which first beleeue and after deny and become incredulous shall haue no pardon nor mercy of GOD but shall goe into the fire And 11. We will bring infinite euill vpon him that will not obey GOD and his Messenger and will be Disputing To them which demand that the Booke may raine vpon them from Heauen thou shalt say That some asked a greater thing of Moses that he would shew GOD vnto their eyes and were therefore smitten with lightning from Heauen 12. To Iewes and Christians GOD hath giuen disagreements till GOD shall determine the same at the day of Iudgement Make not your selues Companions of them which deride our Law No man receiueth the perfection of the Law but he which beleeueth the Testament the Gospell and this Booke sent of GOD. 14. They which erre will say Let GOD shew vs miracles These hurt none but their owne soules for if they should see all miracles done they would dispute with thee saying That they could not be done but by inchantments Thou shalt not come to them with manifest miracles for they would refuse them as odious things 15. Dispute not with them which will not heare and if they demand miracles say GOD only doth them I know not the secrets of GOD and follow nothing but that which GOD and the Angell hath commanded and if Angels should speake to such they would not beleeue 16. GOD himselfe and his blessed Spirit haue compounded this most true Booke 26. 44. They which say his Law is new or fained go to the Deuil 47. He induceth some gaine-sayers saying We will not leaue worshipping our Images for this Iester and Rimer Yet is he alone come with the truth confirming all the other Messengers 55. He saith I GOD writ this Booke with my owne hand 56. The vnbeleeuers say I am a Magician and haue fained it but then I pray GOD I may haue no part in him when he shall be our Iudge Say not there are three GODS but one GOD alone without a Sonne to him all things are subiect Christ cannot deny but that he is subiect to GOD as well as the Angels 12. We sent Christ to whom we gaue the Gospell which is the light and confirmation of the Testament and the right way to him which feareth GOD The complement of the Iewish law Therefore let euery seruant of the Gospel follow his precepts otherwise he shall be a bad man No religion or law attaines to perfection but such as obey the precepts of the Testament and the Gospel and this Booke the Alcoran sent from GOD. To beleeuing Iewes and Christians he promiseth pardon but Az. 13. preferres the Christians to the Iewes All that say that Christ is GOD are vnbeleeuers and lyers Christ himselfe hauing said Yee children of Israel beleeue in your GOD and my Lord of whom he which will be partaker shall be cast into the fire eternall Christ is but the Messenger of GOD before whom were many Messengers and his Mother was true and they did eat Good people exalt not your selues in your Law further then the truth 3. The soule of Christ was cleane and blessed he cured the leprous raised the dead taught wisedome the Testament and the Gospell The vnbeleeuing Israelites beleeued that he was a Magician And 34. We haue giuen a good place and abounding with water to the Sonne of Marie and to her for hauing done such miracles in the world Of the Creation he affirmeth Az. 2. that when GOD had made the world he disposed the seuen Heauens he told the Angels he would make one like vnto himselfe in the earth they answer We in all things are subiect to your Maiestie and giue praise vnto you but he will be wicked and a shedder of blood Then GOD testifying that he knew a thing not knowne to the Angels taught Adam the names of things by himselfe not knowne to the Angels and therefore commanded the Angels to doe reuerence before Adam which wicked Belzebub refused they obeyed And Az. 25. We made man of clay and I breathed into him a portion of mine owne soule after that I had created the Deuill of pestiferous fire and because Belzebub refused to humble himselfe to this man made of blacke mire he was damned and when he desired respite till the resurrection it was denied and therefore he said he would teach all euill things that they shall not giue thee thankes c. Of the Angels he affirmeth 45. that some of them haue two wings some three some foure and 52. the Heauen would fall vpon men were it not for the Angels that call vpon GOD. OF PARADISE he dreameth in this sort Az. 5. and 65. He which feareth GOD shall receiue the two Paradises full of all good pleasant with streaming fountaines There they shall possesse rings of Gold Chaines Iewels clothed with Cloth of Gold their beds shall be of Gold and this for euer There they shall lie on silken and purple Carpets and shall be accompanied with many Maidens

feare loue beleeue and serue him and then GOD will teach the humble his way and They which will doe his will shall know of his doctrine This is our way to eternall life thus to know him and whom he hath sent Iesus Christ if namely we so learne Christ as the Truth is in Iesus if we become fooles that we may be wise and putting off the old man be renued in the spirit of our minds and put on the new man which after GOD is shapen in righteousnesse and true holinesse Otherwise we know nothing as we ought to know otherwise we know nothing more nor so much as the Deuils know The feare of the Lord is the beginning of this wisedome And for this cause hath he called himselfe and proclaimed those his Names IEHOVA Iehoua strong mercifull and gracious slow to anger and abundant in goodnesse and truth c. and the like in other places not that we may know to know a foolish curiositie but that hauing such light we may beleeue and walke in the light that we may be children of the light Iehoua if we may so name it the most essentiall and after the Iewish tradition ineffable name of GOD is not therefore onely reuealed vnto vs that we may know him in himselfe and of himselfe to bee Yesterday to day and the same for euer which is which was which is to come but also as the Creator of whom in whom and for whom are all things and as the Redeemer which is knowne by his Name Iehoua as himselfe interpreteth it by giuing a reall being and accomplishment to his promises In which one name as in others of like signification is expressed the Simplicitie Immutabilitie Infinitenesse Blessednesse Eternitie Life Perfection and other Attributes of GOD. When he calleth himselfe Strong therein is declared his almighty power whether we vnderstand it actually in producing and preseruing all things in Heauen and earth or absolutely whereby he is able to doe euen those things which in his wisedome he doth not whereby he is able to doe all things which either in themselues as implying contradiction or with him as imperfections are not impossible both those kinds not excluding but concluding the power of GOD which because he is Almightie cannot lie or denie himselfe What should I speake of his Wisedome whereby all things are open in his sight both himselfe and his creatures past present or to come and that not as past or future but in one eternall perfect certaine immediate act of knowledge which in regard of second causes are necessary or contingent or in effect but meerely possible and neuer actually subsisting Truth is in him as a roote from whence it is first in the being next in the vnderstanding thirdly in the writing or saying of the creature True he is in himselfe in his workes ordinary and extraordinary and in his Word reuealed by the Prophets and Apostles What should I adde of his goodnesse grace loue Mercie Iustice and other his Attributes and names not yet mentioned as Adonai which signifieth the dominion of GOD due to him by Creation by purchase by mutuall couenant Saddai which signifieth his All-sufficiencie and others Yea in one Chapter Petrus Galatinus rehearseth threescore and twelue names of GOD out of the Rabbines workes multiplyed and diuersified in tenne sorts which make in all seuen hundred and twenty names To dilate of these at large would aske so many large Commentaries and yet euen then should we still find this GOD incomprehensible of whom we may in respect of our capacitie rather say what he is not then what he is whose goodnesse is not to bee distinguished by qualitie or his greatnesse discerned by quantitie or his eternitie measured by time or his presence bounded by place of whom all things are to bee conceiued beyond whatsoeuer we can conceiue The Persons which communicate in this Diuine Nature are three This is their owne witnesse of themselues There are three which beare record in Heauen the Father the Word and the Spirit and these three are one This mystery was manifested in the baptisme of Christ and in our Baptisme in the name of the Father Sonne and Holy Ghost The Angels vnto this glorious Trinitie sing their Holy Holy Holy the Scripture it selfe applying that which there may be interpreted of the Father both to the Sonne Ioh. 12.41 and to the Spirit Act. 28.25 These with other places doe also signifie their personall distinction The Creation was not onely the Fathers worke but also of the other Persons as appeareth by that Nowne plurall ioyned to a Verbe singular in the first word of Moses and other like plurall appellations Es 44.24 and Es 54.5 2. Sam. 7.23 and many such places The Apostles apply the couenant worship and workes of GOD mentioned in the Old Testament To the Sonne and Holy Ghost in the New neither can the one be the Sonne or the other the Spirit of GOD naturally and in proper manner of speech but they must also subsist in the same Nature with the Father which being infinite spirituall immutable can be but one which must wholly or not at all be communicated In a word the equalitie the names the properties the works the worship peculiar to GOD are applyed to the Sonne and Holy Ghost equally with the Father Which they that list may learne in such as especially treat of this subiect where this mysterie of the Trinitie is auerred against all Heretikes Iewes and Infidels Yea by some also out of their owne authentike Authors whether they receiue Scriptures Rabbins Philosophers or any other I intend onely to anoint the doore-posts of this house with this Discourse that I may make a fitter entry thereinto leauing the fuller handling of this mysterie to such as purposely frame their whole Edifice with large Common-places hereof which yet alway must be more certainely receiued by Faith then conceiued by reason according to that of IVSTIN MARTYR Vnitas in Trinitate intelligitur Trinitas in Vnitate noscitur id vero quomodo fiat nec alios scrutari velim nec ipse mihi possum satisfacere Thinke of one a threefold light will dazell thee distinguish into three and an infinite Vnitie will swallow thee Vnus si dici debet Vnissimus saith Bernard Hauing thus with trembling hand written of that dreadfull Mysterie of the Trinitie of which we may say Cum dicitur Non dicitur It is not told with telling nor can be described by description The next to be considered are the Works of GOD which are either inward and immanent or outward and transient The inward are eternall and vnchangeable indeed no other but himselfe although accounted and called workes in regard of their effects in the World and of our conceiuing For all the proprieties of GOD are infinite as they are immanent in himselfe yet in

also the first naming of the seuen Planets The Science of Astronomie they say was much furthered by Enoch who saith Eupolemon was by the Greekes called Atlas to whom they attributed the inuention thereof Plinie was of opinion that Letters were eternall Howsoeuer it is more then apparant that the Booke bearing Enochs name is very fabulous which because the Tales therein professe antiquity although they were later dreames I thought it not vnfit to borrow out of Scaliger somewhat of that which he hath inserted in his Notes vpon Eusebius the Greeke Copie being as the Phrase testifieth translated out of Hebrew which had beene the worke of some Iew the Antiquity appeareth in that Tertullian citeth it The words are these And it came to passe when the sonnes of men were multiplyed there were borne to them faire Daughters and the Watch-men so he calleth the Angels out of Dan. 4. lusted and went astray after them and they said one to another Let vs choose vs Wiues of the Daughters of men of the Earth And Semixas their Prince said vnto them I feare me you will not doe this thing and I alone shall be debter of a great sinne And they all answered him and said We will all sweare with an Oath and will Anathematise or Curse our selues not to alter this our minde till we haue fulfilled it and they all sware together These came downe in the dayes of Iared to the top of the Hill Hermon And they called the Hill Hermon because they sware and Anathematised on it These were the names of their Rulers Semixas Atarcuph Arachiel Chababiel Orammante Ramiel Sapsich Zakiel Balkiel Azalzel Pharmaros Samiel c. These tooke them Wiues and three Generation were borne vnto them the first were great Gyants the Gyants begat the Naphelim to whom were borne Eliud and they taught them and their Wiues Sorceries and Inchantments Ezael taught first to make Swords and Weapons for Warre and how to worke in Metals He taught to make Womens Ornaments and how to looke faire and iewelling And they beguiled the Saints and much sinne was committed on the Earth Other of them taught the vertues of Roots Astrologie Diuinations c. After these things the Gyants beganne to eate the flesh of men and men were diminished and the remnant cryed to Heauen because of their wickednesse that they might come in remembrance before him And the foure great Archangels Michael Gabriel Raphael and Vriel hearing it looked downe on the Earth from the holy places of Heauen and beholding much bloud-shed on the Earth and all vngodlinesse and transgression committed therein said one to another That the Spirits and Soules of men complaine saying That yee should present our Prayer to the Highest and our destruction And the foure Archangels entring said to the Lord Thou art GOD of GODS and Lord of Lords c. Thou seest what Ezael hath done hee hath taught Mysteries and reuealed to the World the things in Heauen c. Then the Highest said The Holy one The Great one spake and sent Vriel to the sonne of Lamech saying Goe to Noe tell him of the end approching and a floud shall destroy the Earth c. To Raphael hee said Goe Raphael and binde Ezael hand and foot and cast him into darkenesse and open the Wildernesse in the Desart of Dodoel and there cast him and lay vpon him sharpe stones to the Day of Iudgement c. And to Gabriel he said Goe Gabriel to the Gyants and destroy the sonnes of the Watch-men from the sonnes of men set them one against another in warre and destruction To Michael he said Goe Michael binde Semixa and the others with him that haue mixed themselues with the daughters of men vntill seuentie Generations to the hils of the Earth vntill the day of their iudgement till the iudgement of the World bee finished and then they shall bee brought into the confusion of fire and vnto tryall and vnto the Prison of the ending of the World and whosoeuer shall be condemned and destroyed from hence-forth shall be cast together with them till the finishing of their Generation c. And the Gyants which were begotten of the Spirits and flesh they shall call them euill Spirits on the Earth because their dwelling is on the Earth The Spirits that depart out of their bodies shall bee euill Spirits because they were engendred of the Watch-men and men But it were tedious to recite further The antiquity of it and because it is not so common and especially because some of the Ancients and of the Papists haue beene misse-led by these Dreames refused iustly by Ierome and Augustine interpreting the sonnes of GOD in Moses to be spoken of Angels as their Translation did read it haue moued me to insert those Tales Notable is the diligence of the Purgatorie Scauengers who in Viues notes vpon Aug. de Ciuit. Dei Lib. 15. cap. 23. haue in their Index Expurgatorius set the Seale of their Office vpon a testimonie alleaged out of Eusebius de Praep. Euang. Lib. 5. cap. 4. as if they had beene Viues his owne words to be left out in the Impression The words because they sauour of the former errour haue Theere placed Non ergo Deos neque bonos damonas Gentiles sed perniciosos solummodo venerantur Quam rem magis Plutarchus confirmat dicens fabulosas de dijs rationes res quasdam significare à daemonibus antiquissimis gestas temporibus ea quae de gigantibus ac de Titanibus decantantur daemonum fuisse operationes Vnde mihi suspicio saith Eusebius but Viues is fined for it nonnunquam incidit ne ista illa sint quae ante diluuium a gigantibus facta diuina Scriptura tetigit de quibus dicitur Cùm autem vidissent Angeli Dei filias hominum quia essent speciosae elegerunt sibi ex illis vxores ex quibus procreati sunt famosissimi gigantes à saeculo Suspicabitur enim fortasse quispiam illos illorum spiritus esse qui ab hominibus postea dij putati sunt pugnasque illorum tumultus bella esse quae fabulosè de dijs conscribebantur Lactantius saith that when the World was multiplyed GOD sent Angels to keepe men from fraudes of the Deuill to whom he forbade all earth contagion These were by the Deuill insnared with women therefore depriued of Heauen and their Progeny of a middle nature betwixt Men and Angels became vncleane Spirits so that hence grew two kindes of Daemones or Deuillish Spirits the one heauenly the other earthly which would now seeme to be keepers and are destroyers of men The Angels are sometimes called the sonnes of God but that name is communicated to men who by nature children of wrath by faith in the naturall and onely begotten Sonne of GOD haue this prerogatiue to bee the sonnes of GOD and fellow-heires with CHRIST But some of the children of the Kingdome shall bee cast out because they

Seth the sonne of Adam who affirme that two men being created in the beginning and the Angells dissenting the faeminine power preuailed in heauen for with them are males and females gods and goddesses Eue perceiuing that brought forth Seth and placed in him a Spirit of great power that the aduersaries powers might be destroyed Of Seth they say that Christ should come of his stock yea some of them conceiue him to be the very Christ The Heliognosti called also Deuictaci worshipped the Sunne which said they knew all the things of GOD and yeelded all necessaries to men Others there were which worshipped Frogges thereby thinking to appease Diuine Wrath which in Pharaohs time brought Frogges vpon the Land of Aegypt He reckoneth the Accaronites which worshipped a Flie of which else where is spoken as also the Thamuzites of Thamuz which hee saith was the sonne of a Heathen King whose Image the Iewish woman worshipped with teares and continuall sacrifices and that Pharao which ruled Aegypt in Moses time was of that name Astar also and Astarot he saith were Kings of Syria and Aegypt worshipped after their deaths But perhaps more truely we haue expressed these things in our former booke Beniamin Teudelensis speaketh of a sect in his time which he calleth Cyprians and Epicures who prophaned the euening before the Sabbath and obserued the euening of the first day I might adde to their sects the diuers Christs or Messiases which in diuers ages they had but that I haue referred to the tenth Chapter CHAP. IX Of the Samaritans IT remaineth to speake of the Samaritan Sects Samaria was the Citie royall of the ten Tribes after that Omri who as other his predecessors had raigned before at Ticzah had bought the Mountaine Shomron of one Shemer for two talents of siluer and built thereon this Citie which he called after the name Shemer Lord of the Mountaine In vaine therefore is it to seeke the name of the Samaritans from the signification of the word which is keeping seeing they are so called of the place and the place of this their ancient Lord It remayned the chiefe seate of the kingdome as long as the same endured and namely till the dayes of Hoshea their last King in whose time Salmanasar the Assyrian carried the Israelites thence Esarhaddon the son of Senacherib otherwise called Osnappar thus saith Hezra and therefore Epiphanius was deceiued in ascribing this act to Nabuchodonosor in the time of the captiuitie fortie yeeres before the returne sent to inhabite that Region Colonies from Babel and from Cuthan and from Aua and from Hannah and from Sepharuaim Babel is knowne Cutha and Aua are esteemed parts of the desart of Arabia the other of Syria and Mesopotamia It seemeth that most of them were of Cutha because all of them after passed into that name and were of the Iewes called Cuthaei as witnesseth Iosephus Elias Leuita giueth the same reason and addeth that a Iew might not say Amen to a Samaritans or Cuthans blessing The Cuthi saith he were the subtlest beggers of all men in the world and from them as he thinketh came those cosining Roging Gipsies or Egyptians which so many ages haue troubled so many countries of Europe These Heathens serued not the Lord and therefore the Lord sent Lyons among them which slew them wherefore they sent to the King of Assyria who sent thither one of the captiued Priests of Israel to teach them how to worship GOD Epiphanius calleth his name Esdras He dwelt at Bethel and as some conceiue taught rather that Idolatrous worship whereof Bethel had beene before the Beth-auen where Ieroboam had placed his golden Calfe then the true worship of the True Iehouah Howsoeuer euery Nation saith the Text made them gods and put them in the houses of the high places which the Samaritans had made The men of Babel made Succoth Benoth and the men of Cutha made Nergal and the men of Hamath Ashima and the Auims Nibhaz and Tartak and the Sepharuams burnt their children in the fire to Adrammelech and Anammelech their gods Thus they feared the Lord and serued their gods after the manner of the Nations and so continued A mungrell Religion begotten of a bastard or haereticall Iudaisme and wilde Paganisme What those gods were it is vncertaine and interpreters agree not Of Succoth Benoth is already spoken Wolphius interpreteth Nergal a wilde Hen Ashima a Goate Nibhaz a Dogge Tarkak an Asse Adramelech a Mule Anamelech a Horse Thus saith he the Hebrewes expound them and hee supposeth these creatures were among them canonized and sacred as the Persians are said to worship a Cock the Proembari of Africa a Dog other people other creatures Some are of opinion that Nergal was that continuall fire which these Cuthaeans after the Persian manner kept in their Pyraeths places inclosed for that purpose as in our Persian relations shal follow and Kimchi saith that Adramelech had the forme of a Peacock Anamelech of a Pheasant But neither are the trifling RR. too far to be trusted nor haue we any other good testimonie Thus their Religion continued till after the returne of the Iewes from captiuitie to whom they would haue beene officious helpers in building of the Temple which being refused they be came their enemies and hindred a building the long time But the Temple being built and Religion established among the Iewes and their state flourishing Sanballat gaue his Daughter Nicaso to Manasses the brother of Iaddus the high Priest in the time of Darius the last Persian Monarch This Nehemiah mentioneth but deigneth not to name him affirming that he chased him from him of which some descant whether it were by exile or excommunication or some other punishment R. Salomo interpreteth it of exile Pelican of excommunication Drusius hath a discourse out of a Iewish Author which relateth the forme of that first Anathema and iudiciall curse not vnmeete here to be mentioned denounced against the Samaritans for hindring the worke of the Temple Zorobabel and Ioshua saith hee gathered all the Congregation into the Temple of the Lord and brought three hundred Priests and three hundred Trumpets and three hundred Bookes of the Law and as many children and sounded And the Leuites singing and playing on instruments cursed with all kindes of Anathema's the Chutheans in the secret of the name Tetragrammaton and in writing written vpon Tables and with the Anathema of the house of the higher iudgement and the Anathema of the house of the lower iudgement that none of Israel should eate the bread of the Cuthean whereupon it is said He which eateth a Samaritans bread be as he that eateth Swines flesh and that a Cuthean should not bee a Proselyte in Israel nor should haue part in the Resurrection of the dead Thus they writ and sealed and sent vnto all Israel which were in Babylonia which heaped vpon them

in Christians odious to them that they may season them from their child-hood with hatred of them When they are seuen yeeres old they learne to write and reade and when they can reade they learne to construe the Text of Moses in their vulgar tongue When the Mother carrieth him first to the schoole to the Rabbi she maketh him cakes seasoned with honie and sugar and as this cake so saith she let the Law be sweet to thy heart Speake not vaine trifling words in the schoole but onely the words of God For if they so do then the glorious Maiestie of God dwelleth in them and delighteth it selfe with the ayre of their breath For their breathing is yet holy not yet polluted with sinne neither is hee Bar-mitzuah bound to obey the Commandements till he bee thirteene yeeres old When he is ten yeers old and hath now some smattering in Moses he proceedeth to learne the Talmud at thirteene yeeres his Father calleth ten Iewes and testifieth in their presence that this his sonne is now of iust age and hath beene brought vp in their manners and customes their daily manner of praying and blessing and hee will not further stand charged with the sinnes of his Sonne who is now Bar-mitzuah and must himselfe beare this burthen Then in their presence hee thanketh God that he hath discharged him from the punishment of his sonne desiring that his sonne by diuine grace may be long safe and endeuour to good workes At the fifteenth yeere of their life they are compelled to learne their Gemara or the complement of their Talmud Disputations and subtill Decisions about the Text of their Talmud And in these they spend the greatest part of their liues seldome reading any of the Prophets and some not in the whole space of a long life reading one Prophet through and therefore know so little of the Mossias At eighteene yeeres their male children Marrie according to their Talmud-constitution and sometimes sooner to auoyde fornication Their Maydens may marrie when are twelue yeeres old and a day At twentie yeeres they may traffike buy sell and circumuent all they can for their neighbour in the Law is in their sense such a Iew as you haue heard described But because these things are ioyned together in one of their sentences or Apophthemes of the R R. called Pirke Aboth I thought good to adde the same as containing a mappe of the Iewes life A sonne of fiue yeeres to the Bible a sonne of ten yeeres to the Mischna a sonne of thirteene yeeres to the Precepts a sonne of fifteene yeeres to the Thalmud a sonne of eighteene yeeres to marriage a sonne of twentie yeeres to follow the affaires of the world a sonne of thirtie yeeres to strength a sonne of fortie yeeres to wisedome a sonne of fiftie yeeres to counsell a sonne of six●ie yeeres to old age a sonne of seuentie yeeres to gray haires a sonne of eightie to the height a sonne of ninetie to the graue a sonne of one hundred yeeres is as a dead man departed out of the world CHAP. XV. Of their Morning Prayer with their Fringes Phylacteries and other Ceremonies thereof §. I. Of their Behauiour before they goe to the Synagogue THe good-wife is to waken her Husband and the Parents to awaken their Children when after thirteene yeeres they are subiect to the Iewish Precepts before their Penticost they rise before it is light and after the nights being shorter when it is now day They are to awaken the day not to tarrie till it awaken them For their Morning-prayer must bee made whiles the Sunne is rising and not later for then is the time of hearing as they interpret Lamen 2.19 And hee which is deuout ought at that time to bee sad for Ierusalem and to pray euerie morning for the re-edifying of the Temple and Citie if in the night-time any sheddeth teares for their long captiuitie God will heare his prayer for then the Starres and Planets mourne with him and if he suffer the teares to trickle downe his cheekes God will arise and gather them into his bottle and if any decree be by their enemies enacted against them with those teares he will blot out the same Witnesse Dauid Put my teares in thy bottle are they not in thy booke And if any rub his fore-head with his teares it is good to blot out certaine sinnes that are there written In there beginning of the night God causeth all the gates of heauen to be shut and the Angels stay at them in silence and sendeth euill spirits into the world which hurt all they meet but after mid-night they are commanded to open the same This command and call is heard of the Cocks and therefore they clap their wings and crow to awaken men and then the euill spirits lose their power of hurting and in this respect the Wise-men haue ordained them a thanksgiuing to be said at Cock-crowing Blessed art thou O God Lord of the whole world who hast giuen vnderstanding to the Cocke They must not rise vp in their beds naked nor put on their shirts sitting but put their heads and armes into the same as they lye lest the walls and beames should see their nakednesse It is a brag of Rabbi Iose that in all his life hee had not herein faulted But to goe or stand naked in the chamber were more then piacular and much more to make water standing naked before his bed although it be night Hee must not put on his garments wrong nor his left shooe before the right and yet he must put off the left foot shooe first When he is clothed with his head inclined to the earth and a deuout minde in remembrance of the destruction of the Temple hee goeth out of the chamber with his head feete and all couered because of the holy Schechinam diuine glorie ouer his head Then hee goeth to stoole in some priuie place for so hath Amos commanded Prepare thy selfe O Israel to meete thy God and DAVID All that is within mee praise his holy name That is all within the body emptie and cleane For else must not God bee named and therefore his garments must not be spotted and fouled To restraine nature too long were a sinne and would cause the soule to stinke and sauing your reuerence hee must wipe with the left hand for with the right he writeth the name of God and the Angels And in this place and businesse hee must take heed he thinke not of God or his Word much lesse name him for God will shorten the dayes of such a one R. Sira told his Scholers that the cause of his long life was that in an impure place hee neuer though of the Word nor named the name of God Besides hee must turne his face and not his hinder-parts toward the Temple of Ierusalem Hee ought not to touch his body with vnwashen hands in regard of the euill spirits which rest thereon till they

Commander those horses are sadled the contrary way and richly furnished hauing certaine things hanged at their noses which cause them to neigh as it were lamenting the losse of their Master They carry also the truncheons of their Lances with their Standards and Ensignes trailing along the ground There are planted also about their Sepulchres violets and other pleasant flowers The common sort haue their Tombes of Marble engrauen with letters When they are come to the place with those sheets they let the corps into the graue couering him on euery side with boords only on the face they lay a little earth and there leaue him and returne home where they finde store of cheere there make a prayer for his soule Georgiouitz saith that they make ouer the graue the forme of an Altar lest the beasts should goe ouer it and defile it They also often repaire thither with teares and set on the Monument flesh bread wheat egs milke c. which is done for the dead mans soule in almes to the poore or to the birds or ants which they also account an act of mercy no lesse meritorious then the other The Priests haue fiue aspers a piece giuen them for their paines And if the partie be poore they gather money to pay the Priests and to discharge the funeralls They weare blacks eight dayes in token of mourning and those that are of great account three dayes at which time the friends of the dead assemble and vsing some words of mutuall consolation from thenceforth resume their wonted habite Howbeit their kindred specially of the female sexe often repaire to the graues to lament there Bellonius in his Obseruat obserueth that they sew not the sheet at the head nor at the feet The reason is their dreame of certaine Angels sent in commission presently after the buriall to examine the deceased partie into whom they say GOD hath then put a new spirit These Angels Menauino cals Nechir Remonchir who come with dreadful countenances and burning fire-brands and examine him of his life which if they finde wicked they scourge him with fierie whips if good they become goodly Angels and comfort him Bellonius a little otherwise telleth that those Angels which hee calleth Guanequir and Mongir come the one with an yron hammer the other with a hooke which set the corps vpon his knees and put a new soule into it and then aske if he haue beleeued Mahomet and obserued his precepts if hee haue done good workes kept their Lent paied his Tithes giuen Almes Of which if hee can giue good account they depart from him and two other Angels come in their places white as snow and one of them puts his armes in stead of a pillow vnder his head the other sits at his feet and defends him vntill the day of Iudgement But if hee satisfie not the demands of those blacke Angels hee with the yron mallet strikes him at one blow there with nine fadome vnder the ground and neither of them ceaseth the one with his hammer the other with his hooke to torment the deceased partie vntill the day of Iudgement For this cause the Turkes write vpon the dead carkasses the name Croco and make their Sepulchres hollow that they may haue roome to kneele and some lay boords ouer that no earth fall in The feare hereof makes them in their morning praier to say Lord God from the questioning of the two Angels the torment of the graue and euill iourney deliuer me Amin. Yea hence are the praiers which the Turkes men and women say at the graues of the dead for deliuerie from these Angels Concerning the day of Iudgement they hold that there is an Angel standing in Heauen named Israphil holding alway a Trumpet in his hand prepared against Gods command to sound the consummation of the World For at the sound thereof all Men and Angels shall die for so they finde it written in their Curaam which Booke is of high authoritie with them The Turkish Doctors would dissent from that opinion of the Angels mortalitie if this Booke would giue them leaue for to contradict the authoritie thereof is punished with fire or else their tongues are pulled out of their heads They hold that after this dismall sound shall bee a great Earthquake which shall tumble the Mountaines and Rockes from their places and grinde them to meale After this God will returne to make anew the light and the Angels as before and will cause to fall a pleasant raine called Rehemet sui that is the raine of mercie and so shall the earth remaine fortie dayes although those dayes shall bee of a larger size then these Many also hold that from thenceforth there shall bee no darknesse of the night as now but that it shall be most cleere neither shall there need any more sleepe for the sustentation of our bodies After fortie dayes God will command Israphil to sound his Trumpet the second time at which found all the dead shall bee raised againe by the will of God the dead euen from Abel to the end of the world throughout all the earth hearing the sound thereof and rising in manner as they were buried Amongst them shall be seene diuers faces and countenances some shining as the Sunne many like the Moone many as the Starres Others shall bee obscure and darke and others with hogges faces with swolne tongues Then shall euerie one crie Nessi Nessi that is Woe is me wretch who haue suffered my selfe to be ouercome with my filthy lusts The Angels shall with their fingers point at the faces which shine which are they that haue wrought good workes and shall shew them to one another The wicked shall haue enuy thereat They say that those with faces like hogs are such as haue beene Vsurers and those with the swolne tongues Liers and Blasphemers There shall be other trodden vnder foot to wit the proud persons of this world God say they will then demand account of the Kings Princes Emperors and Tyrants which vse oppression and violence Then shal God diuide this raised company into seuentie parts all which shall be examined presenting their sins before their eyes and all that they haue in this world done well or ill whereto hee shall need no testimony euerie member bearing witnesse against it selfe of the deeds yea and very thoughts There shall be also Michael the Angel holding in his hand the ballance of diuine Iustice and shal weigh soules and distinguish the good from the bad There shal be Moses with his Standard vnder which shall all the obseruers of his law bee assembled Neere to him shall be Iesus Christ the Sonne of the Virgin Mary with another great Standard and all his Christians the obseruers of his Faith On the other side shall be Mahomet with his Standard and faithfull Mahumetans they which haue done good shall be all gathered vnder the said Standards where they shall haue a pleasant shaddow the rest

Kings ordinarie guard night and day guarded the Palace the most of them Persians another band of 10000. choice horse-men were wholly Persian and were called Immortall one thousand of the best of them called Doryphori and Melophori were chosen into the Kings guard They receiue no money but allowance of victuall for their wages Curtius mentioneth a guard next to the Kings person called the Kings kinsemen which were 15000. But it were too tedious to recite the Homotimi Megistanes and other his court-officers and attendants the Surena which was the chiefe Magistrate and others whereof Brissonius hath written As their liues were burthened with voluptuousnesse so they prepared for their deaths that they might descend suddenly into the graue as Iob saith of the prosperitie of some wicked without any bands to vse Dauids phrase of a lingring death certaine poysons tempered of the excrements of the Dircaerus an Indian bird which in short time without sense of griefe depriued them of life After the Kings death they extinguished the SACRED FIRE which rite Alexander obserued in Hephaestions funerall In Persepolis were erected vnto them stately Monuments with Titles and Epitaphs inscribed The Monuments of the Kings there with other Antiquities haue conquered Time and Alexanders Fires yet remaining so fresh as if they were new made many still shining like glasse Among which a Iasper Table is remarkable inscribed with letters which none can reade all of a Pyramide or Delta forme in diuersifyed postures Twentie such Pillars remaine of admirable greatnesse beautie and likenesse of a lasting Marble with Images in long habits like the Venetian Senators with wide sleeues and long beards others sitting as in high arched seats with footstooles in great Maiestie There are also huge Colossean horses with giantly riders of Marble And although a goodly fertile Countrey doth inuite habitation of ten leagues extent euery way yet is there now but one poore village of foure hundred housholders called Margatean in this plaine of Persepolis Our Author acknowledgeth Diodorus his relations iustly agreeing with his eyes and esteemeth these Monuments farre beyond all other the worlds miraculous Artifices I might here terrifie the delicate and already-wearied Reader with representation of their Martiall marching discipline numbers armors and the like of which Brisson hath written a whole booke Yet because wee haue thus farre waded in matters of the Persian Magnificence let vs take a little view of the Heyre and Successour to that Greatnesse Great Alexander in state entring Babylon thus by Curtius related Many came forth to meet him the wayes were all strowed with flowers and garlands on both sides were erected siluer Altars laden with Frankincense and all kinde of odors There followed him for presents droues of Horses and Cattell Lions and Leopards in grates were carried before him The Magi after their manner of Procession singing had the next place after them the Chaldaeans and the Babylonians both Diuiners and Artificers with musicall Instruments Then the Horsemen furnished beyond magnificence in excesse of prodigalitie The King with his Armie followed and last of all the Towns-men Hee that will compare with these relations that which in the bookes of the Romane Ceremonies is written of the Popes strait Tiara enuironed with a triple Crowne the veneration performed to him by all euen Emperours kissing his feet holding his bridle and stirrop putting their shoulders vnder his Chaire when hee lists to ride on mens shoulders holding water to his hands and bearing the first dish to his Table the change of his name at his election his Palfrayes alwayes white like the Nisaean led before him one of which carryeth his God vnder a Canopie his Scala Processions and other Rites shall see some hence borrowed most exceeding the Persian Excesse Once all Religion with them seemeth turned into State and Ceremonie the soule being fled and this bodily exercise bodie of exercise in exercise of the body onely left CHAP. VI. Of the Persian Magi. THe name of Magi is sometimes applied say some to all the Persians or else to a particular Nation amongst them sometime it signifieth the most excellent in Philosophie and knowledge of nature or in sanctitie and holinesse of life Thus Suidas calls the Persian Magi Philosophi and Philothei studious of knowledge of nature and of God Sometimes it signified such as wee now call Magicians practisers of wicked Arts Among the Persians this name was ancient and honourable saith Peucerus applyed onely to the Priests which liued in high reputation for dignitie and authoritie being also Philosophers as the Chaldaeans were To these were committed the custodie of Religion of ancient Monuments of later Histories of publike records and the explanation of the Persian wisdome whose account appeareth in that after Cambyses death one of them is reported to succeed in the Throne Now whereas the Ethnicks had a tradition of two Genij which attend euery man one good the other euill proceeding in likelihood from Diuine Truth concerning good and euill Angels which are either ministring Spirits for mans good or tempters vnto euill curious men hence tooke occasion to deuise new Arts which were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the one calling vpon the good Daemon or Genius by the other on the euill which euill One could easily turne himselfe into an Angel of light to delude blind people being indeed as in our White and Blacke witches at this day worse when an Angel then when a Deuill Hereof were diuers kindes Necromancie which inuocated the spirits of the dead of which smoaky Soot the Heathens Diuine Poets and our Poeticall Diuines in the tales of Hell and Purgatory striue who shall haue the blackest tincture They had also their Lecanomanciae which was obserued in a Bason of water wherein certaine plate of gold and siluer were put with Iewels marked with their iugling Charactars and thence after pronuntiation of their words were answeres whispered Gastromancie procured answere by pictures or representations in glasse-vessels of water after the due Rites Catoptromancie receiued those resemblances in cleere glasses Chrystallomancie in Crystall Dactyliomancie was a diuination with Rings which perhaps Gyges vsed consecrated by certaine position of the heauens and diuellish Inchantments Onymancie with Oyle and Soote daubed on the Nayle of an vndefiled Childe and held vp against the Sunne Hydromancie with water Aeromancie with ayre But what should I adde the many more names of this Artlesse Art vnworthy the naming Tibi nomina mille Mille nocendi artes Infinitely diuersified are these blind by wayes of darknesse and mischiefe Delrio hath other diuisions of Magicke which from the efficient hee diuideth into Naturall Artificiall and Diabollicall from the end into Good and Bad and this bad which is by explicite or implicite compact with Deuills into Magia specialis Diuinatio Maleficium Nugatoria Zoroaster is supposed Author both of the good and bad vnto

Cabal lib. 1. c. m D. Whitak de script quaest. c. 6. sheweth that the Iewes accounted so many bookes of the Bible as they had letters in the Alphabet to wit two and twentie hee aledgeth authors Gregor Naz. Hilary Cyrillus Hierosol Epiph. Hieron Isidorus Niceph. Leontius c. As all wee write speake is expressed by 22. letters so all our Christian doctrine in 22. volumes saith Hugo As for 24. or 27. as some number Epiph. haer 8. de Mens pond Ruth is saith hee reckoned with the booke of Iudges Nehemia with Ezra and Samuel Kings and Chronicles are not diuided Inueniuntur in vetere Canone cap. 777. in lege versus 5845 in Prophetis 9294. Hagiog 8064. vid Sixt. S. Bibliothec. l. 1. The diuision into Chapters was first by St. Lagton Archb.. of Cant. for olde bookes are after the Canon of Euseb C. R. n The Talmud blameth Helisaeus for too much seueritie to Gehezi and R. Iosben Prahcia for the like toward Iesus of Nazareth who had followed this his Master to Alexandria being persecuted by King Iannai who returning to Ierusalem and commending his Inne that his Scholler thinking hee had spoken of his Hostesse said Shee had round eyes What Varlet said the R. hast thou such a thought and presently commanded him to be proclaimed an Anathema with the sound of foure hundred Trumpets nor would after vpon his repentance admit him whervpon hee became an Idolater a Magician c. This Iannai was Hircanus sonne of Simon 110. yeeres before our Sauiour and therefore it was another Iesus or else this is a malicious deuice of the Talmudist which confuteth it selfe with the foolish computation of time * Luk. 2.28 * Vid Sixt. Sen. Bib. l. 2. vbi trac loci citantur o Cap. 20. p Lyr. in Gen. 8. mentioneth this and Vict. Carb lib. 1. c. 10. hath a long Iewish tale of the Rauen euen still iealous c. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q R. Moses Masmonius in proaem Moreh Neb. r If the wisemen would not a long time write the Talmud how much lesse the secrets of the law Idem l. 1. cap 70. ſ Thisbi rad Kibhel t Yea Raziel the Angell taught it Adā from whom it passed to Enoch Noe Sem Heber Abraham c. if you beleeue the Cabalists vid. Reuch lib. 1. Leon Heb. Dial. 3. u Ric. de Coelest Agricult l. 4. x Reuchlin de Arte Cabal l. 1. pag. 620. 632 d. ex Edit Basil y The Talmudist also goeth no higher then Moses the Cabalist beginneth with Adā for his Tradition Leo H. d. 3. in Dial. 2. hee playeth the Cabalist also with the E●hnike Theologie more to the praise of his learning then their Diuinitie z Vid. cap. 14. lege etiam si placet Leon. Heb. de Amore Dial. 3. de seasu Gen. 1.1 a Gen. 1. b Theorem 26. c Sepher Iezira d Vid. Catalog Cabalist script in Reuch lib. 1. pag. 6.0 e R. Samuel Maroch Victor Carretus Hierō à S. Fide c. Morn de Verit. C. R. f 1. Sam. 17.51 g 1. Chro. 11.23 h Q. Curt. li. 9. i D. Mor. Apolog. Cotholica c. k 2. Reg. 18. l Pag. 342. m Both Bellar. and Baronius approue and proue Rome to be Babylon n 2. Reg. 7.7 o Deut. 28.29 p Lud. Viu de V. C. F. Seb. Munster de fide Christ Iud. Censura q Ios. autiq 18. cap. 4. r Mat. 27.15 ſ Vict. de Carben lib. 1. c. 13. The Iewes haue a horrible and blasphemous curse directed against our blessed Sauiour whom they will not call by his name fully pronounced but abbreuiated with Relation to the Curse Of which for I loath to mention it let him which will see Bux de abbreuiaturis Heb. t Drus vet sap sententiae Serar Rabbinus Prior. c. 1. seqq Buxtorf de abbreuiat Heb. affirmeth that none of these titles were vsed till Christs time Serarius thinks them more ancient u Wee see Buxtorf de Abbreu hebreor dict 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Es 33.18 1. Cor. 1.20 x Vid. sup c. 2. y See the next §. following Sup. §. praeced z Nouel 146. Sup. cap. 2. Num. 27.23 Acts 8 c. a In Kab 75 b. The present manner of making a Rabbine b Or with vs a Master of Arts Bachelour and Doctor in Diuinitie Scal. Elench cap. 10. El. Thesbi rad Gaon Aben. Acts 22.3 c Some say this name Academie was so called of Cadmus inuenter of learning and Letters in Greece some of a god Academus c. Vid. Iun. de Acad. d Tiberias of old and Thessalonica since are of principall note e Buxt de Abbr. Buxt Abbr. Heb. f Ses 4. Iu publicis lectionibus disputationibus praedicationibus aut expositionibus pro authentica habeatur quòd eam nemo reijcere quouis praetextu audeat vel praesumat * Lib. 2. cap. 13. h Bellar. de ver Dei lib. cap. 1. i Ezra 4.14 k Hier. Prolog Galeat l Bel. ibid. cap. 2. m Isaac Leuita def heb. ver in Epist. ded n I.S. Leu. l. 2. o Refort Renoldus expraes Bibl. part 6. Aniuerp p Mart. Gram. Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vid. Drus Praet in Luc. 16.17 Phil. Ferdinand Ait Post euersionem templi 2. periere doctores scientia postea surrexerunt Tiberitae vel Majoritae inuentaque nobis dederunt Sic Elias in Mazoret Hamozoret Vid. Buxdorf Thes. Grammat q Isaac Leuita defens Heb. v. r Genebrard Chron. 4. ſ Bell. q. sup c. 5 Strom. l. 1. t Paran ad Gen. u Epiph. de Pon. x Hier. praefat in Pentatench Bellar. l. 2. c. 6. de verbo Dei Vid. praefat And. Masq in Ios. y Scal. in Epist. extat Arist. in Bibl. Patrum a Esay 29.9 b Verse 14. c Bux Syn. c. 1. d He attayned saith R. Moses hereon to the height of humane perfection and is reckoned among the troope of Angels Neither sensitiue facultie nor appetite was amisse in him nothing left but only Spirit spiritual vnderstanding The difference betweene him and other Prophets he handleth Morch Neb. lib. 2. cap. 36. that the name of the Prophet is aequiuocè of him and others and his signes were of another kind then others thereunto applying those words Exod. 6.3 c. They alleage foure excellencies in Moses First That hee prophesied not by mediation of an Angell Secondly Others prophesied in the night and in dreames The Scripture saith God appeared in Visions But Moses in the day standing betweene the two Cherubims Thirdly Their Members were in manner disioyned and their Minds distracted But God spake to Moses as one doth to his friend Fourthly they prophesied not at their will but when the Spirit was sent Moses alway when hee would Moses otherwise Deutronomie 18.15 Acts 3.21 And Paul Hebr. 1.1 2. and 2.2 3. e Patria Cordubensis in Egypto educatus studijs consecratur de quo dictum à Mose ad Mosen non