imitantis novam sancti Baptismatis Lucem vestimenta testantur Cod. Theod. de spectac So the Priest in the order of Severus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Change saith he bespeaking the new Converts your Garments and be white as the Snow and let the Light shine as the Angels Remaining yet unto us of this is that which we more commonly call the Chrisome ab unctione as the Manuall c. wherewith the women use to shrowd the Child if dying within the Moneth Otherwise it is to be brought to the Church at the day of purification But by an Order of Baptisme in Edward the sixth's Liturgy of the yeare 1549. it was to be put upon the Child at the Font for the Rubricke is Then the Godfathers and Godmothers shall take and lay their hands upon the Child and the Minister shall put upon him his white Wester commonly called the Chrisome and say Take this white vesture for a token c. And good reason for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 White doth best of all become the Children of Light saith Clemens Alexandrinus The Apostles in the Alcoran are call'd Elhavariuna the white men Viri vestibus albis induti as our Robert of Reading translated it Men clothed in white apparell So also they are called in the Arabick Preface to the foure Evangelists and for the same reason Vt viri doctissimi putant saith Kerstenius in vit 4 Evangelist p. 16. Some Commentatours upon the Alcoran I know give another derivation of the word but it concerneth not this place 'T is the colour of the Angels cloathes Apoc. 4.4 Nay the Ancient of dayes Himselfe is said to goe in White Dan. 7.9 And that our Holy Garments are of this colour the reason is good as respecting the Gospells Light The funerall Tapers however thought of by some are of the same harmelesse Import Their meaning is to shew that the departed soules are not quite put out but having walked here as the Children of the Light are now gone to walke before God in the Light of the Living The Sun never arose to the Ancients no not so much as a Candle was lighted but of this signification Vincamus was their word whensoever the Lights came in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Light saith Phavorinus betokeneth victory It was to shew what trust they put in the Light in whom we are more then Conquerours Our meaning is the same when at the bringing in of a Candle we use to put our selves in minde of the Light of Heaven which those who list to call superstition doe bu◠darken Counsell by words without knowledge Job 38.2 But the Rising of the Sunne was observed with a more solemne Oraison For no sooner did this Light appeare so the Syriack Rituall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but every man was to turne himselfe towards the East and worship God and then say this prayer Jesus full of Light in thy Light may we see Light for thou art the true Light which enlighteneth every man that cometh into the world Enlighten us with the glorious Light of thy Heavenly Father CHAP. XXII Gen. 1.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tehom Rabba And God made the Firmament and divided the waters which were under the Firmament from the Waters which were above the Firmament c. Vpon my uttermost strife with this Place Job 26.8 Albert. de Saxon lib. 3. Physic Q. 6. art 62. conclus 3. Mendoza virid Lib. 4. problem 47. I see not how it can be well avoided but that an Abysse of waters must be granted to be above the Supreamest Orbe God I know hath bound up the waters in his thicke Clouds and the Cloud was not rent under them And the Aire it selfe is not so unlike to water but that as some undertake it may be demonstrated to be navigable and that a Ship may saile upon the Convexity thereof by the same reason that it is carried upon the Ocean But to take these waters for the Cloudy part of Heaven is not possible from the Text. For the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rakia or Expansum is to be meant of the whole Frame for He called the Firmament Heaven and the waters are to be above all this for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meal cannot be otherwise but violently construed notwithstanding what Paraeus Junius and others have informed And 't was too suddainly apprehended of those who think that the Waters above the Heavens called upon by the Psalmist and the three Children in their Song to praise the Lord can be taken for the Watery Region of the Aire for in the same Canticles by an expresse enumeration of all the Meteors this Region is distinctly invited to the like Celebration O every Shewre and Dew blesse ye the Lord c. Fire and Haile Snow and Vapour Stormy winde fulfilling his word c. According to the first Modell of the Creation the stories of this Great Pile stood not as now they doe The Earth was without forme and void i. e. as some would have it But I have told you the meaning of it before unbecomed with that glorious furniture which now it hath standing all covered over with a Globe of waters vastly extending which the Maker did to shew that the Earth was his before he gave it to the Children of Men Psal 115.16 Here he might have staid his hand reflecting upon himselfe this Mighty Power which could settle such a ponderous masse upon it selfe But to shew also that He created it not in vaine but formed it to be inhabited Isay 45.18 He divided the waters from the waters by a Firmament or Heaven The waters below this Firmament he commanded to gather together which made the Seas And the dry land appeared Not now so precisely globous as before But recompenced with an extuberancy of Hils and Mountaines for the Receipts into which he had sunk the waters In the space above the Firmament He laid up the Depth in Store houses Psal 33.7 From whence when He uttered his voice as at the Floud there was a multitude or Noise of Waters in the Heavens Jer. 10.13 And whosoever shall looke back with an uninterested eye upon that immane if the Scripture had not said it all incredible Deluge will be farre to seeke how such an impossible confluence of waters could otherwise be assembled together For to lay the charge of this huge effect unto the Starres or any Conjunction of the Superiour Bodies as Abraham and Albumazar did is not to release but entangle the Wonder For besides that those Lights above are not intrusted with so unlimited a power no not in their strongest conspiracies of Influence the Astrologers tyed the Conjunction to a false time as the Learned Mirandula fully enough though himselfe not so truely hath declared against them A Conjunction indeed there was of ♄ and ♃ going before the floud but looking upon the effect at such a distance as could be of no considerable availe And indeed for
pretend indeed as if wee had no continuing Citie but that wee look for one to com But when I see that our inward Thoughts are that our houses shall continue and our dwelling places to all generations When I see that this their waie is I am readie to think the wise man dieth as the fool and to compare Man beeing in honor unto the Beasts that perish When I see the incomprehensible Patience of God still drawing us as hee did Ephraïm with the cords of a Man with the bonds in the Hebrew 'tis Densis funiculis amoris with the Thick bonds of Love And the infinite Securitie of the People on the other side drawing Iniquitie with Cords of Vanitie Isa 5.18 and sin as it were with a Cart-rope I dare not go about to consider what shall bee the end of these Men. Wee are all readie to wish with Balaam that wee may die the Death of the Righteous and that our last end may bee like His but when I see men live as if they never thought to die and die as if they never thought to live again when I see that instead of shining Lights they go out like Snuffs in the mid'st of a crooked and pervers Generation readie to saie to their departing Souls as that great Unbeliever Animula blandula vagula c. I seem to bee so far from giving an account of the Hope that is in mee that in contradiction of King Agrippa's words to S. Paul I am almost persuaded not to bee a Christian The greatest Argument in our own opinion that wee are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as have no Hope 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Atheïsts or without God in the world is that wee com up to his hous to bee here taught of his waies c. But this word of his hath too truly proved a Mirror wherein wee daily com to behold our selvs but with no greater Impression then wee do our Natural faces wee go awaie and strait forget what manner of men wee were But thou believest thou saiest that this bodie of thine shall rise again Thou dost well the Divels also believ and tremble But wilt thou know O vain Man that this Faith without works is dead The Tree is known by it's fruit And can I think that thou which all this while doest but cumber the ground and bringest forth nothing but wild grapes dost believ that as this Tree falleth so it shall lie But let all this bee a Transportation and Exstasis the best shall bee supposed that there is no man here but knoweth in whom and what hee hath believed and therefore cannot bee thought to boggle at the great Article of the Resurrection But thus much I am sure must bee granted mee that wee all put the daie of our death far from us For it is not possible that they who remember their later end should thus sin The mistrust however of Infidelitie in the former and the certain experience of our supineness in the later moved mee to reflect upon you these two Common but therefore the less noted Considerations 1. The â—â—st is the end of our Life Death 2. The second is the end of our Hope Resurrection And first of the first Fruits expressed here Secondly of the whole Lump implied in the Inference But now But now is Christ risen c. And first of the end of our Life but which I mean to consider of not under the discourageing term of Death but as it is here comfortably secured under the Type and Adumbration of Sleep Sleep and Death are of so near a Kin that Galen saith of them Lib. de caus puls that they are Brother and Sister answerable to that in Homer's Poëtrie where they are both said to have one Mother and to bee begotten of the Night Somnus Mortis imago is the old saying that Sleep is the Lecture of Death And 't is a Masterpiece of which that of the Comoedian may bee affirmed Qui utramvis rectè novit ambas noverit Hee that hath been asleep may know Death at first sight Plato in his Phaedon is not contented to saie they are alike but in a manner the same and that Sleep is a verie kinde of Death When the Scripture speak's of Mens departure from hence the usual Phrase is not to saie such an one died but such an one slept with his Fathers And the same Spirit speaketh to the Dead but as wee would do to those that are not yet stirring Awake awake Sing yee that dwell in the dust Wee are all here but Strangers and Pilgrims and our beeing here wee use to call but This that is no Life but the Passage and Journie to another While 't is called to daie wee travel on through the waies of this World but the Night cometh and no man can work at the approach of this Evening Wee die that is wee rest from our Labors When wee go to take our Natural rest wee enter into our Chambers and shut the doors Such a Room as this is the Sepulcher A Church-yard in the expression of the Antients was but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Dormitorie or Sleeping place And in the 36 of Isaiah and the 20 vers the Grave is no otherwise termed where the people appointed to Die are bid to go but into their Chambers and shut the doors about them And wee need not fear to trust our selvs for hee that liveth and was dead and is alive for evermore hath the Keies of Hell and Death Having entered our Chambers and shut the door the next thing wee do is to commend our selvs to God So the Martyr Stephen when hee was to fall into that other sleep first said his Praiers Lord Jesu receiv my Spirit This don wee put off our Clothes So Naked wee came into this World and Naked wee shall go out c. The Raiment of a Man saith a Learned Rabbin is his Bodie And had our Father Adam stood wee had needed no other Thou hast Clothed mee saith holie Job with Skin and with Flesh when therefore wee die wee are said in S. Peter's language to put off this Tabernacle as in S. Paul when wee rise again to bee Clothed upon with our hous from Heaven O're night wee put off this weed of Mortalitie but the Morning cometh and wee shall bee covered again with our skin and put on Incorruption our Better Cloths as to go and see God in this Flesh The same flesh wee put off the night before but with this difference that this Fowl Garment which could not bee kept Unspotted of the world shall in the mean time bee washed clean in the Blood of the Lamb. Our Clothes put off wee laie our selvs down and take our rest And to Die in the Prophet Isaiah's Phrase Isa 43.17 57.1 is but to lie down in our Beds And when thy daies shall bee fulfilled saith Nathan to David and thou shalt sleep with thy Fathers so indeed wee read it as
but as one daie therefore after six daies that is six thousand Years duration of the World there shall bee a seventh daie or Millenarie Sabbath of Rest concerning which Justin Martyr to Tryphon the Jew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is And there is a certain man among us whose name is John one of the Apostles of Christ who in his Apocalyps hath foretold of a thousand Years to bee enjoied in Jerusalem In the Revelation made to him by those which shall believ in our Christ The same also was asserted by Papias Bishop of Hierapolis Apolinarius and Irenaeus as S. Hierom in his Catalogue and hath been of late daies by verie Learned men awaked out of a long sleep and even now is by som to no good ends more then enough resented Though this was wont to bee one of the reasons why the Revelation was accounted but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Gregorie Nyssen and not called by S. John's but the Heretick Câ—rinthus his name Other Asspersions raised upon this Book by Eusebius Dorotheus Dionysius c. are summed up by Erasmus and more forcibly urged then fully answered by Beza I may add that the Canon of Scripture wee go by groundeth much upon that Enumeration subjoined to the last Canon of the Council of Laodicea which yet is not found in the verie antient Manuscripts Gretser mentioneth one and I meet with another here at home Synodic Gr. Ms. in Arch. Baroc B. Bod. Nor is it exstant in Joseph's Arabick Code where onely the Canon of the Council is set down with a note upon the Idiötical Psalms And yet in the same Code in the Apostolical Canons contrarie to the trust of all the Greek Copies Cod. Concil Arab. Ms. in Arch. Roan B. Bod. it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Revelation of S. John called the Apocalyps but immediately follow the Constitutions of Clement and recommended to the Church upon as equal terms In a Manuscript Arabick Translation of the New Testament in Queens College onely this Book of the Revelation is wanting In the Arabick lives of the four Evangelists observed upon by Kirstenius the note is Observandum quoque est hunc Autorem né verbo quidem uno mentionem facere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 D. Joannis P. Kirsâ—en in Vit. 4. Evan Arab. fol. 50. quam quidam hunc Evangelistam in Patmo scripsisse asserunt quâ autoritate ipsi videant Atque adeò semper iste Liber inter Apocrypha reputatus est But the Autor doth make mention of the Apocalyps in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but this period saith Kirstenius doctioribus hujus linguae considerandum relinquimus I dare not own the doctioribus but the Reading should bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the meaning is And the report go's that S. John delivered up the Apocalyps to his Disciple Phughir So express is the mention and no stronger the Tradition But in derogation to a Book wherein too much may so soon bee said at least enough bee the writing never so Canonical the Argument is most intractable and to the usuall reach of Men so intricate and lost in Mysterie that unless the Times reveal faster then yet they have don no man will bee found worthie to open and to read the Book neither to look thereon Chap. 5.4 Not to repete over Cajetan's Exponat cui Deus concesserit Calvin the Man whose prais is in the Interpretation of the word of God Sententiam rogatus de Libro Apocalypseos so Bodin report's him ingenuè respondit â—e penitùs ignorare quid velit tam obscurus Scriptor Joh. Bodin Mâ—th Hist c. 7. qui qualÃsque fuerit nondum constat inter Eruditos But this later part of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerneth mee not so pertinently as the former that is the six thousand Years duration of the World unto which more then what was said before must bee added out of Lactantius Sicut ipsum hominem Deus die sexto ultimum fecit c. ità nunc die sexto magno verus homo verbo Dei fingitur that as God made man last in the sixth daie Lactant. L. 7. c. 14. so in the great sixth daie or Millenarie of the World the true man was made by the Word of God Hee saith also that mention was made of this Tradition by the Sibylline Oracles the great Hermes and the old Histaspes King of the Medes More expresly Clemens Timotheus and Theophilus as they are quoted by Joannes Antiochenus Melala Joh. Antioc Ms. in Arc. Barr. Bib. Bod. Chronograph l. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is That upon the sixth daie as the Scripture hath foresaid God made man and man fell by sin so upon the sixth daie of the Chiliad or sixth Millenarie of the World our Lord Jesus Christ came into this World and saved man by his Cross and Resurrection To the same purpose Aelfric an Abbot of our own in his Treatise of the Old and New Testament to Sigwerd of East Hoolon ê§ adam ge tacnude þeondam sixtan daege geseapen Æ¿aes þarh god usne helend crist þe come to þissere Æ¿osulde on þaere sixtan ylde us ge eSniÆ¿oSe to his ge licnesse That Adam who was shapened by God upon the sixth daie betokeneth our Saviour Christ who came into this World in the sixth Age thereof and renewed us after his own likeness For this duration of the World I think it well enough retorted upon Lactantius by one of the Jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that God hath not made haste to do according to this saying for as Lactantius compute's the Time is alreadie past and gon and yet the World continue's to bee as in the daies of old c. R. Azarias in Imre Binah c. 43. fol. 142. though som of us Christians have so little to do and think our selvs so well acquainted with the unsearchable waies of God Cunmannus Fliusbachius as to bid our Readers take it upon their word Mundi hujus aetatem supra sex millia annorum tanquam certam immotam metam quam Deus mundo sapienti inscrutabili consilio determinavit non excursuram esse c. And what will becom of the Millenarie Sabbath of Rest if the six thousand Years whereon that depend's bee of no weightier consideration But to weaken or defend the Tradition I have no ingagement upon mee It yieldeth mee this Observation That in the Opinion of those which held it Our Saviour was to com in the Flesh in the sixth Millenarie of the World But by the Hebrew Account the Messiah was to com long before as the Angel Gabriel prophecied in the seventie Weeks determined upon that People It amounted therefore to this That either the Tradition must com down to the Text or the Text made to com up to that In the Arabick Catena and there onely I finde the Imputation laied upon the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉
bee supererogated by Affectation There bee two manners of this Description according to Art The first by Parallelogram The other by Planisphere The Description of the whole by Parallelogram THe Parallelogram used to bee divided in the mid'st by a Line drawn from North to South passing by the Azores or Canaries for the Great Meridian Cross to this and at right Angles another Line was drawn from East to West for the Equator then two Parallels to each to comprehend the Figure in the Squares whereof were set down rather four parts of the World then the whole And this waie of Description howsoever not so exact or near to Natural yet hath been followed even by such as still ought to bee accounted Excellent though it were their unluckiness to light upon those needie Times of Reformation that had to struggle with that great Neglect and Interruption which passed betwixt the Daies of Ptolomie and Our's Mercator himself I mean Peter Plancius and others of about that time and more lately And som of them did not perceiv but that the Meridians might be drawn Parallel throughout utterly against the original Nature and Constitution of the Sphere which the Plain Charts were bound to follow at the nearest Distance Upon the Globe it self wee know the Meridians about the Equinoctials are equi-distant but as they draw up towards the Pole to shew their distance is proportionably diminished till it com to a Concurrence answerably the Parallels as they are deeper in Latitude so they grow less and less with the Sphere so that at 60 Degrees the Equinoctial is double to that Parallel of Latitude and so proportionably This is the Ground It will follow from hence that if the Picture of the Earth bee drawn upon a Parallelogramme so that the Meridians bee equally distant throughout and the Parallels equally extended the Parallel of 60 Degrees shall bee as great as the Line it self and hee that coasteth about the World in the Latitude of 60 shall have as far to go by this Map as hee that doth it in the Equator though the waie bee but half as long For the Longitude of the Earth in the Equator it self is 21600 but in the Parallel of 60 but 10800 Miles So two Cities under the same Parallel of 60 shall bee of equal Longitude to other two under the Line and yet the first two shall bee but 50 the other two 100 Miles distant So two Ships departing from the Equator at 60 Miles distance and coming up to the Parallel of 60 shall bee 30 Miles nearer and yet each of them keep the same Meridians and sail by this Card upon the verie same Points of the Compass at which they set forth This was complained of by Martin Cortez and others And the learned Mercator considering well of it caussed the Degrees of the Parallel to encreas by a proportion towards the Pole The Mathematical Generation whereof M. Wright hath taught by the Inscription of a Planisphere into a Concave Cylinder which becaus it cannot bee expressed in plainer Tearms take here in his own words Cap. 2. Of his Correction of Errors in Navigation Suppose saith hee a Spherical Superficies with Meridian's Parallels Rumbes c. to bee inscribed into a concave Cylinder their Axes agreeing in one Let this Spherical Superficies swell like a Bladder while it is in blowing equally all wayes in everie part thereof that is as much in Longitude as Latitude till it applie and join it self round about and all alongst also towards either Pole unto the concave Superficies of the Cylinder each Parallel upon this Spherical Superficies increasing successively from the Equinoctial towards either Pole until it com to bee of equal Diameter with the Cylinder and consequently the Meridians stil widening themselvs til they com to bee so far distant everie where each from other as they are at the Equinonoctial Thus it may most easily bee understood how a Spherical Superficies may by Extension bee made a Cylindrical and consequently a plain Parallelogramme Superficies becaus the Superficies of a Cylinder is nothing els but a plain Parallelogramme wound about two equal equidistant Circles that have one common Axetree perpendicular upon the Centers of them both Element lib. decimo Cylindrus est figura quae sub converso circum quiescens alterum latus eorum quae rectum angulum continent Parallelogrammo orthogonio comprehenditur cum in eundem rarsus locum restitutum fuerit illud Parallelogrammum unde moveri coeperat Axis autem Cylindri est quiescens illa recta linea circum quam Parallelogrammum vertitur Bases vero Cylindri sunt Circuli à duâ—bus adversis lateribus quae circum aguntur descripti and the peripheries of each of them equal to the length of the Parallelogramme as the distance betwixt those Circles or height of the Cylinder is equal to the breadth thereof In this Parallelogramme thus conceived to bee made all places must needs bee situate in the same Longitudes Latitudes and Directions or Courses and upon the same Meridians Parallels and Rumbes that they were in the Globe becaus that at everie point between the Equinoctial and the Pole wee understand the Spherical Superficies to swell equally in Longitude as in Latitude till it join it self unto the concavitie of the Cylinder so as hereby no part is any waie distorted or displaced out of his true and natural situation upon his Meridian Parallel or Rumb but onely dilated and enlarged the Meridians also Parallels and Rumbes dilating and enlarging themselvs likewise at everie point of Latitude in the same proportion What the Autor of the brief Introduction to Geographie meaneth where hee saith That this Imagination unless it bee well qualified is utterly fals and make's all such Maps faultie in the situation of Places I know not The conceit I am sure is grounded upon the verie Definition of a Cylinder by the 21. lib 10. Euclid 'T is confessed to bee but Hypothetical which is ordinarie with Mathematical Men. The Business was and it doth that to bring the matter down to common apprehension But however this Description of the Earth upon a Parallelogramme may bee so ordered by Art as to give a true account of the Situation and Distance of the Parts yet it can never bee fitted to represent the Figure of the Whole The Description of the Whole by Planisphere THis way of Description rendreth the face of the Earth upon a Plain in its own proper Figure Spherically as upon the Globe it self Definit 21 22 23. the gibbositie onely allowed for Sed quicunque saith Bertius Globum Terrae instituerit in plano describere deprehendet fieri id uno circuli ambitu non posse As near to a Circle as it might Ortelius and others have described it upon one Face I have seen it don upon four Ovals but keeping touch with the Nature of a Circle and of the sphere it self it cannot well bee contrived upon so few as one or more then