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A85683
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Notes and observations vpon some passages of scripture. By I.G. Master of Arts of Christ-Church Oxon.
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Gregory, John, 1607-1646.
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1646
(1646)
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Wing G1920; Thomason E342_8; ESTC R200932
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149,461
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200
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He that had found any thing that was lost was to cry it three times and after seven daies once more c. Ibid. See also the Misne Torah Part 4. Halac 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cap. 23. § 3. But the Benefit of the Provision reacheth not unto us for by the Rules in Baba Kama and generally by all their Canonists A Jew is not onely not bound but forbidden too to restore any thing that is lost to a Christian And yet by the Jerusalem Talmud He is bound to restore for the sanctifying of the name of the Lord as the Tseror Hammâ—r hath observed CHAP. XXV Heb. 12. 24. Sanguis Abel And to the bloud of sprinckling which speaketh better things then that of Abel SOme Copies as the Regia Biblia read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which speaketh better things then Abel So Fabricius translated the Syriacke but unfaithfully For there it is as Wee Better things then that of Abel So the Hebrew The Arabicke yet more expressely Speaking more then or above the bloud of Abel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But did the bloud of Abel speake saith Theophylact Yes It cryed unto God for vengeance as that of sprinckling for Propitiation and Mercy Which is Cyrils also and the most received Interpretation And yet Theophylact as Oecumenius also is more inclinable to thinke that the voice of this bloud is that whereby Abel though he be dead yet speaketh That is saith Photius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the expressions of memory and Celebration in that Testimony given him by the God that answereth by fire So Theodotion rendereth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. And the Lord had respect unto Abel's Offerings and set them on fire By which he obtained witnesse that he was Righteous God himselfe thus testifying of his Guifts Heb. 11. 4. He is therefore called the Righteous Abel And this blood is called the Righteous Bloud and reckon'd from him Mat 23. 35. Luk 11. 50. And the Bloud of Abel was so Holy and Reverend a thing in the sence and Reputation of the old World they say so that the men of that time used to sweare by it The learned Master Selden hath observed as much out of Sahid Aben Batric That the Sethians tooke a Solemne Oath upon the bloud of Abel that they would not goe downe from their Holy Mountaine into the plaine of the Cainites The same Tradition is to be found in the Arabicke Catena where also I observe that they used to say their prayers in the name of this Bloud as in a short Letany there said to have beene conceived by Noah and dayly prayed in the Arke before the Body of Adam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cat Arab c 24. The Prayer of Noah O Lord excellent art thou in thy truth and there is nothing great in comparison of thee Looke upon us with the eie of Mercy and Compassion Deliver us from this deluge of waters and set our feet in a larger Roome By the sorrowes of Adam thy first made Man By the blood of Abel thy holy one By the Righteousnesse of Seth in whom thou art well pleased Number us not among those who have transgressed thy Statutes but take us into thy mercifull care for thou art our Deliverer and thine is the praise from all the workes of thy hands for evermore And the sonnes of Noah said Amen Lord. Here I shall need to make you a Note or two as concerning this Prayer It may possibly seeme strange to you that this oraison should be so dayly said before the body of Adam To take you off from that you must know that it is a most confest Tradition among the Easterne men and Saint Ephrem himselfe is very principall in the Authority that Adam was commanded by God and left the same in charge to his posterity that his dead Body should be kept above ground till a fullnesse of time should come to commit it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the middle of the Earth by a Preist of the most high God For Adam prophecied this reason for it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that there should be the Redeemer of him and all his Posterity The Preist who was to officiate at this Funerall they say was Melchisedec and that he buried this body at Salem which might very well be the middle of the habitable world as then and that it was indeed so afterwards it hath beene told you before Therefore as they say this body of Adam was embalmed and transmitted from Father to Sonne by a Reverend and Religious way of conveighance till at last it was delivered up by Lamech into the hands of Noah who being well advised of that fashion of the old world which was to worship God toward a certaine place and considering with himselfe that this could not be towards the Right which was the East under the inconstancy and inconvenience of a Ship appointed out the middle of the Arke for the place of Prayer and made it as Holy as he could by the Reverend presence of Adams Body Towards this place therefore the prayer was said not as terminating any the least moment of Divine worship in the body it were a stupid thing to think so but where it ought to be and where all worshippers doe or should do so in God himselfe and onely him as the very Tradition distinctly cleareth the case 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is And so soone 〈◊〉 ever the day began to breake Noah stood up towards the Body of Adam and before the Lord he and his Sonnes Sem Ham and Japheth and Noah prayed c. and his Sonnes and the Women answered from another part of the Arke Amen Lord. Where you may note too if the Tradition be sound enough the Antiquity of that fit custome obteining still especially in the Easterne parts of the separation of Sexes or the sitting of women apart from the men in the Houses of God Which sure was a matter of no slight concernment if it could not be neglected no not in the Arke in so great a streightnesse and distresse of Congregation That this was a practic'd use in Primitive Christianity I thinke is not much doubted of And to this sence the learned Gothofred by a strange reach of unusuall sagacity untieth or entangleth for I know not which to call it yet that intractable passage as to us of Saint Paul to the Corinthians 1 Cor. cap. 11. v. 10. For this cause ought the woman to have power on her head because of the Angels So we translate according to the received Greeke which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But Gothofred would have us to reade it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exuviâ—m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And then the English must be For this cause ought the woman to have a vaile or covering upon her head because of the young men It is not denied at all but that a vaile or covering is to
Recesse of the blacke Art through him that is the Prince And to exalt and make up the Legend they can afford his mother the blessed Virgin to us and very well spoken of in the Alcoran it selfe no better Language then that she was a cunning woman and brought this kinde of Legerdemaine out of Egypt Elohim saith a great Master in the Language Nomen divinum a Iudicio quasi Deus Iudex though I thinke he translated this sense rather from the use then the power and Originall of the word which retained as many other in the Arabicke though not in the Hebrew reacheth not to this meaning directly and yet not unfitly for there it signifieth first for power and force and nothing could more properly make up the Judge of all the world in words then such as were derived from a sense of Omnipotencie And to this the Scripture beareth witnesse and Correspondency enough Now this Name of Elohim is not proper to God but common to him with the Creature The Angels are called so Psal 86. 8. Men are called so the Judges especially Exod. 21. 6. 1 Sam. 2. 25. Nay and the false Gods too Ioshua 23. 16. The summe is that the Name Iehova was of higher Import and estimation then that of Elohim Also that in Addresses of mercy and loving kindnesse God was pleased to be called rather by the former but in those of Execution and Sentence by the Later Therefore our Saviour in the ease he was cryed not Iehova Iehova much lesse Father as at other times bu t Eli Eli or Elói Elói My God My God as naming the Judge of all the world and doing the extreamest right upon his owne sonne treading the Winepresse alone under the Person of all Mankinde CHAP. III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And he shall shew you a large Upper Roome c. Mark 14. 15. And when they were come in they went up into an Upper Roome c. Act. 1. 13. Whom when they had washed they layed her in an Upper Chamber Act. 9. 37. Then Peter arose and went with them when he was come they brought him into the Upper Chamber v. 39. And there were many lights in the Upper Chamber where they were gathered together c. Act. 20. 8. And there sate in a window a young man named Eutychus c. v. 9. THe Latine turneth it Coenaculum for that the Fashion was to sup or dine in these Vpper Roomes But that is the Roman fashion and not that neither The Jewes eate no Supper here but that of the passeover as the Christians afterwards that of the Lord in the same place It was their Beth Tephillah or private House of Oratory in the upper-most part of their Dwelling Houses The Disciples therefore being returned to Jerusalem from the Mount Olivet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 went up into an Vpper Roome where they continued all with one accord in prayer and Supplication Act. 1. 13. 14. A Syriack Scholiast upon the place saith That it was the same upper Roome in which they had eaten the Passeover It was so truely an House of Prayer that by some it is taken for an upper Roome in the Temple it selfe for â—o it may seeme by the former Treatise Ch. 24 53. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And they were continually in the Temple And an Arabicke Geographer findeth this upper Roome in the Temple of Sion where yet saith he the Table remaineth upon which our Lord did eate with his Disciples and that it useth to be solemnely visited upon the Thursday meaning as I thinke that before Easter I added this to De Dieu's note because it seemeth to beare up towards his meaning but it is not to be expected that it should prove so in the Recesse I can tell that the Second as the Former Temple 1 Chron 28. 11. had it's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Vpper Roomes and those too of religious use but not of this kinde Judge of the rest by one of the likest and yet nothing at all to this purpose The Code Middoth maketh mention of an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or upper Roome in the second Temple the Westerne wall whereof was let in with holes into the sanctum sanctorum c. But it followeth in the Mishna that the use of these was when occasion of reparation should require as the Glosse there to let downe the workmen by ropes in Chests into the Sanctum Sanctorum c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they might not feed their eyes 't is the expression of the Text with the sight of that Presence there To speake it after ouâ— owne rate Such profane and common men might not enter by the doores nor be suffered to see any more of that holy place then they were to mend As I will not deny so neither will I charge any Superstition upon this practice but when I compare their extreames with ours I can be sorry to thinke that instead of Holinesse upon Aarons Brestplate we are now about to write filthinesse to the Lord. But as to the matter of the Vpper Roome when it shall come to be considered what an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the kinde we speake to is to be it will be besides expectation that any such should be found in the Temple Therefore notwithstanding the learned likelihood of De Dieu's conjecture it must passe that this upper Roome into which the Apostles went up Act. 1. 13. was appertaining to some private house though whether that of Saint John the Evangelist as Euodius delivered or that of Mary the mother of Iohn Marke as others have collected cannot be certaine The Disciples indeed were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 continually that is dayly in the Temple Act. 2. 46. Not all the day but at the houre of Prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 3. 1. At other times and especially for the Breaking of that Bread that is the Eucharist as the Syriack or distribution of the Body of Christ as the Arabicke they met together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in these upper Roomes Act. 20. 7. which could not possibly be in the Temple for it was not at Jerusalem They continued dayly with one accord in the Temple but Breaking Bread 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from house to house or as the margine there is at home Act. 2. 46. And now to reflect upon the word that meaning which is intended this is to be remembred That the Jewes were bound to worship in the Temple towards the Arke without the Temple towards that or at least towards the place whereabouts that was at what distance soever It is noted by Casus Effendus in his Commentaries upon the Alcoran to Sura tol bacara which is the second Chapter where he saith that the Nazarites as he calleth us Christians worship toward the East the Jewes towards their Country The Canons for this out of the 2 Chron. 6. are set downe by the Talmudists