before had occasioned the loss of his birth-right and if he missed of it now it would be a sign to Isaac that God would have him also to lose the blessing And this Rebeccah easily knew to be Isaacs mind in sending Esau upon that imployment and she accordingly makes use of it for the advantage of her beloved son Jacob and Isaac likewise passeth some blessing upon Esau when he seeth him to have sped of a prey because he saw that God would have him to have some blessing according to the sign that Isaac had proposed to himself Jacob in his eldest brothers garments obtains the blessing the garments of the Priest-hood which belonged to the first born and so were now kept by Rebecoah in Jacobs right Jacob upon fear of Esaus displeasure fleeth to Haran before he goeth he hath the blessing which he had stollen from his father now confirmed upon him by his father knowingly and purposely At Bethel in his way he hath a vision of a ladder a type of Christ incarnate that brings Heaven and Earth together in his two natures and in his reconciliation he anoints the pillar and consecrates the place where he had lain and voweth his tythes The mention of Esaus going to Ismael that is to Ismaels family for Ismael was dead and taking his daughter to wife is set before the mention of the vision at Bethel and the actions at Haran well though it were not so very soon because the Holy Ghost would take up Jacobs story intire and uninterrupted therefore he setteth that story before Jacob at Haran well sheweth himself stronger then three men and rolleth away a stone from the wells mouth which three shepherds could not he meeteth with Rachel and Laban and indenteth for seven years service A man of threescore and seventeen years old is bound apprentice for a wife That this was the year of these occurrences namely the seventy seventh of Jacobs age is to be collected backward from the story following thus Joseph the son of Jacob was thirty years old when he stood before Pharaoh Gen. 41. 46. then came seven years plenty ver 47 53. which made Joseph thirty and seven years old then passed two years famine ere Jacob came into Egypt Chap. 45. 6. and now was Joseph thirty and nine years of age when Jacob came at the end of the two years famine he himself was an hundred and thirty years old Chap. 47. 9. Now take the thirty and nine years of Joseph out of the hundred and thirty years of the age of Jacob and it appeareth that Jacob begat Joseph at the ninety first year of his age Now Joseph was born in the last year of the second seven or in the fourteenth year of Jacobs service with Laban in the very conclusion of that year Chap. 30. 25 26. take therefore fourteen years out of Jacobs ninety one when Joseph was born and the remainder seventy seven was the age of Jacob when he entred upon those fourteen years service World 2246 Isaac 138 Iacob 78 Jacob beginneth his seven years apprentiship Leah and Rachel are Isaac 139 Iacob 79 figures of the two Churches the Church of the Jews under the Law Isaac 140 Iacob 80 and the Church of the Gentiles under the Gospel the younger the more Isaac 141 Iacob 81 beautiful and more in the thoughts of Christ when he came in the Isaac 142 Iacob 82 form of a servant but the other like Leah first imbraced and taken Isaac 143 Iacob 83 to wife World 2252 Isaac 144 Iacob 84 At the end of this year Jacobs apprentiship for Rachel is out but Laban deceiveth him with Leah and so is Jacob paid in kind for deceiving his father He had deceived his father with a suborned person taking on him to be Esau when he was Jacob and he is deceived by his father-in-law with a suborned person and so imbraceth Leah thinking he had imbraced Rachel his thoughts were upon a child by Rachel whilst he had Leah in his arms and so the birth-right by his thoughts and intention should be Rachels first-born and so it was in time He being thus deceived indenteth yet seven years service longer for Rachel and serveth a week in earnest that he will serve yet other seven years and at the weeks end he marrieth Rachel World 2253 Isaac 145 Iacob 85 REUBEN born and the rest of Jacobs sons probably in this order Isaac 146 Iacob 86 SIMEON born Isaac 147 Iacob 87 LEVI and DAN born Isaac 148 Iacob 88 JUDAH and NAPHTHALI born Isaac 149 Iacob 89 GAD born Isaac 150 Iacob 90 ASHER and ISSACAR born World 2259 Isaac 151 Iacob 91 JOSEPH born and ZEBULON born not long before him Isaac 152 Iacob 92 Ioseph 1 Rachel prophecieth Dinah not born in these seven years unless she Isaac 153 Iacob 93 Ioseph 2 were a twin with Zebulon Isaac 154 Iacob 94 Ioseph 3 Upon a new bargain with Laban Jacob by Gods blessing and direction Isaac 155 Iacob 95 Ioseph 4 groweth exceeding rich to the envy of Laban and his sons Isaac 156 Iacob 96 Ioseph 5 Laban dealeth deceitfully with him about his cattel as he had done about his daughters but the Lord suffered him not to hurt him CHAP. XXXI World 2265 Isaac 157 Iacob 97 Ioseph 6 JACOB departeth secretly from Laban but at last is persued by him Rachel stole Labans Teraphim which were the pictures or statutes of some of her ancestors and taken by her for the preservation of their memory with her now she is never to see her country and fathers house again Laban had abused them to Idolatry He and Jacob make a covenant CHAP. XXXII and XXXIII to ver 17. Isaac 158 Iacob 98 Ioseph 7 JAcob afraid of Esau is shaken in his faith at his approach though he have the visible attendance of Angels for which distrust the Angel of the Covenant Christ meets him by the way wrestles with him and seeks to kill him but he weepeth and maketh supplication and is only maimed but escapeth with life He is called Israel to assure him that he should prevail with Esau who had thus prevailed with God and now with the first naming of Israel is a ceremony taken up to distinguish Israel from other people namely the foregoing to eat the sinew that shrank Esau and Jacob meet friendly and so they part When a mans ways please the Lord he makes even his enemies to be at peace with him CHAP. XXXIII ver 17 18 19 20. Isaac 159 Iacob 99 Ioseph 8 JAcob maketh some abode at Succoth beyond Jordan Eastward and there buildeth boothes for his cattel till they have brought forth their young See ver 13. and an house or a tent for himself Isaac 160 Iacob 100 Ioseph 9 Jacob is at Shechem thither he came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or peaceably for till he came there there was no miscarriage in his house he purchaseth a piece of ground and buildeth his first altar CHAP. XXXVIII ver 1 2 3 4 5. JUdah
bowels Talm. in Sanhed per. 7. Now having spoken in the clause before of being judged by the Sanhedrin whose terriblest penalty was this burning he doth in this clause raise the penalty higher namely of burning but in Hell not a little scalding lead but even with a Hell of fire c. The greatest part of the New Testament might be observed to speak in such reference to something or other commonly known or used or spoken among the Iews and even the difficultest passages in it might be brought to far more facility then they be if these references were well observed There are divers places where Commentators not able to clear the sense for want of this have been bold to say the Text is corrupt and to frame a Text of their own heads whereas the matter skilfully handled in this way might have been made plain As we have given experiment in this kind in some as we have gone along and divers others might have been instanced but our work was not now to write a Comment August 28. 1654. THE HARMONY Chronicle and Order OF THE NEW TESTAMENT The First Part. Viz. The HARMONY and ORDER OF THE FOUR EVANGELISTS SECTION I. LUKE Chap. I. Ver. 1 2 3 4. LUKE'S Preface His warrant to write his Gospel IN compiling the four Evangelists into one continued Current and Story this Preface that Luke prefixeth to his Gospel may very fitly be set before them all as a general Proem to the whole If he wrote his Gospel near about that time when he wrote his Acts of the Apostles it was not till Paul had now worn out his two years imprisonment in Rome or thereabout Acts 28. 30. which was twenty seven years after Christs Ascention by which time the Gospel had been carried by the Apostles who were Eye-witnesses of Christs Actions and by the Disciples who were Ministers of the Word through the most parts of the World From these mens Sermons and Relations many undertook to write Gospels partly for their own use and partly for the benefit of others which thing though they did lawfully and with a good intent yet because they did it not by Inspiration nor by Divine Warrant albeit what they had written were according to Truth yet was the Authority of their Writings but humane and not to be admitted into the Divine Canon But Luke had his intelligence and instructions from above 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 3. SECTION II. JOHN Chap. I. from the beginning to Ver. 15. CHRISTS Divinity shewed and the fitness of him the Word to be incarnate AFter the Preface this portion doth justly challenge to be ranked first for it not only treatech of Christs Divinity which is first to be looked after in his story but it also sheweth how proper it was for him the Second Person in the Trinity to be incarnate rather than either of the other Persons 1. He being the Word by whom the world was created and therefore fittest by whom it should be redeemed 2. The Word in whom the Promise of Life was given ver 4. and so most fit by whom life should be brought 3. The substance of that word of Promise that sâ—one as a light throughout all the Old Testament in the darkness of the Types Figures Prophesies and Mysteries there and the darkness of those obscure dispensations comprehended it not but that it gave light and shone in that obscurity and they could not comprehend it it being a light to break out in a far greater lustre than they afforded SECTION III. LUKE Chap. I. from Ver. 5. to Ver. 57. Year of World 3927 Year of Rome 753 AUGUSTUS 30 HEROD 34 The Birth of John the Baptist and the Birth of our Saviour foretold by the Angel Gabriel The Method and Order of this Section will not need much proof or clearing The preceding gave an intimation of Christs fore-runner Joh. 1. 6. and this begins to tell his story to the full HEROD the Great by descent an Edomite and placed by the Romans King of Judea compare Gen. 27. 40. among divers other passages in his uneven and rugged Reign had slain the Sanhedrin Joseph Ant. l. 14. c. 17. and to plaster the business again by the Counsel of Bava ben Bota repaired the Temple and made it incomparably more sumptuous than it was before Jucas fol. 19. He began this Work in the 18th Year of his Reign and it cost him eight years to finish it Jos. Ant. lib. 15. c. 14. So that this new Fabrick was but eight or nine years old at this year that we are upon In this Temple Zacharias a Priest of the course of Abia was offering Incense in the Holy Place as was used daily and hath tidings brought him of a Son that should be fore-runner to the Messias Although Zacharias be said to have been of the course of Abia yet can it hardly be thought that he was of his Seed and Posterity for we find mention but of four of the Courses that returned out of Babylon and Abias was none of them Ezra 2. 36 37 38 39. But the whole number of those Priests that did return of those four Courses being about 4290 were cast by lot into 24 Courses according to the Primitive Institution and Zacharias was of the eighth as Abias Course had been before the Captivity and which yet bare his Name as the other did their Names who had denominated the Courses from their first original Of this ordering of the Courses after the Captivity both Talmuds speak largely in the Treatise Taanith cap. 4. Whether Zacharias were of the Seed of Abia or no it is apparent by his serving in Abias Course that he was not High-Priest but one of the ordinary Priests that served by course as their turn came and that had their particular imployment in the service by lot The manner of their lottery for this purpose is mentioned at large in Tamid cap. 3. in Joma cap. 2. The Angel Gabriel who about 456 years ago had given account to Daniel of the time of Messias his sufferings doth now when that time is drawing near first bring tidings of his fore-runners birth and then of his own The Jerusalem Gemara in Joma fol. 42. col 3. relates a story very parallel to this of Zachary both of his seeing an Angel in the Temple and of his stay there longer than was used at offering Incense Simeon the Just say they served Israel in the High-Priesthood forty years And on the last year he saith unto them This year I must die They say to him How knowest thou that He answered Every year hitherto when I went into the most Holy Place on the day of expiation one like an old man cloathed in white and vailed in white went in with me and came out with me Now this year he went in with me but came not out with me And instantly after The High-Priest might not stay praying in the most Holy Place long lest he should put the people into a fear
Greek word to translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Family of Ram. Job 32. 2. See a third sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Jam. 1. 23. 3. 6. of the generation of Iesus Christ the son of David the Son of Abraham 2. Abraham begat Isaac and Isaac begat Iacob and Iacob begat c c c c c c Judas for Jeâ—udah in Hebrew For the Greek cannot utter h before a vowel in the middle of a word nor after one in the end therefore in the middle it leaveth out as in Josaphat Joram and this word Juda and in the end it changeth it in s as in this and may other words in this Chapter Iudas and his brethren 3. And Iudas begat Phares and Zara of Tamar and Phares begat Esrom and Esrom begat Aram. 4. And d d d d d d Or Ram. 1 Chron. 2. 8. Ruth 4. 19. Aram begat Aminadab and Aminadab begat Naasson and Naasson begat e e e e e e Called Salma Ruth 4. 20. Salmon 5. And Salmon begat f f f f f f He is held by the Jews to be Ipsan Judg. 12. 8. Boos of Racab and Boos begat Obed of Ruth and Obed begat Iesse 6. And Iesse begat g g g g g g David in the Arabick signifieth a worm to which he may seem to allude Psal. 22. 6. David the King and David the King begat Solomon of her that had been the wife of Urias 7. And Solomon begat Roboam and Roboam begat h h h h h h Rehoboam in naming this his Son Abi-jah which signifieth God is my father seemeth to have had his eye upon the promise to David I will be his Father 2 Sam. 7. 14. which because he imbraced not by a lively Faith but challenged only by a presumptuous usurpation for he walked not in the ways of David therefore doth the text elsewhere conceal the name of God in the name of his Son and calleth him Abijam My father is a Sea For so unconstant in good was Rehoboam as Jam. 1. 6. being a child at forty years old 2 Chron. 13. 17. Abia and Abia begat i i i i i i The Arabick readeth it Asaph Asa. 8. And Asa begat Iosaphat and Iosaphat begat Ioram and Ioram begat Ozias 9. And Ozias begat Ioatham and Ioatham begat Achas and Achas begat Ezechias 10. And Ezechias begat Manasses and Manasses begat Amon and Amon begat Iosias 11. And Iosias begat k k k k k k Called Conias Jer. 22. 24. For God by taking away the first syllable of his name sheweth that he will not establish the throne or race of Solomon any more upon it as his Father Jehojaâ—im bel ke in so naming him had presumed The Jews delighted to joyn the name Jehovah to their own names but somewhat shortned For in the beginning of the name it was but Jeho as Jeho-shaphat Jehoram c. And in the end it was Jahu as Mica-jahu Eli-jahu And sometime in the very same name it was set before or after indifferently as Jebo-achaz 2 Chron. 21. 17. is Ahaz-jahu 2 Chron. 22. 1. So Jehojachin 2 King 24. 8. is Jechou-jahu 1 Chron. 3. 16. Iechonias and his brethren about the time they were carried away into Babylon 12. And after they were brought to Babylon Iechonias begat Salathiel and Salathiel begat Zorobabel 13. And Zorobabel begat Abiud and Abiud begat Eliakim and Eliakim begat Azor. 14. And Azor begat Sadoc and Sadoc begat Achim and Achim begat Eliud 15. And Eliud begat Eleazar and Eleazar begat Matthan and Matthan began Iacob 16. And Iacob begat Ioseph the Husband of Mary of whom was born Iesus who is called Christ. 17. So all the generations from Abraham to David are fourteen generations and from David until the l l l l l l The Captivity of the Jews into Babel was but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a flitting of their Families As Aristeas saith of Ptol. Lagus his captiving them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for they returned ere long to their own home again But the ten Tribes captivated by Sbalmanezar are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the LXX 2 Kings 18. 11. in a perpetual departure from their own houses And they and all the rest of the Nation are at this day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a dispersion without any home of their own at all John 7. 35. Jam. 1. 1. 1 Pet. 1. 1. carrying away into Babylon are fourteen generations and from the carrying away into Babylon unto Christ are fourteen generations 18. Now the birth of Iesus Christ was on this wise when as his Mother Mary was espoused to Ioseph before they came together she was found with child of the Holy Ghost 19. Then Ioseph her Husband being a just man and not willing m m m m m m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It hath been thought saith Gellius that there ought to be three causes in punishing of offences The first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is when punishmenâ— is used for castigation or amendment of him that hath offended The second called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is when punishment is used that the dignity and honour of him that hath been wronged may be maintained The third which is called II 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is when punishment is inflicted for examples sake that others by the fear of the known punishment may be deterred from the like offences Noct. Att. lib. 6. cap. 14. to make her a publike example was minded to put her away privily 20. But while he thought on these things the Angel of the Lord appeared to him in a dream saying Ioseph thou Son of David fear not to take unto thee Mary thy Wife for that which is conceived in her is of the Holy Ghost 21. And she shall bring forth a Son and thou shalt call his name Iesus for he shall save his people from their sinnes 22. Now all this was done that it might be fulfilled which was spoken of the Lord by the Prophet saying 23. Behold a Virgin shall be with Child and shall bring forth a Son and shall call his Name Emanuel which being interpreted is God with us 24. Then Ioseph being raised from sleep did as the Angel of the Lord had bidden him and took unto him his wife 25. And knew her not until she had brought forth her first born Son and he called his name Jesus Reason of the Order AFter Mary hath been three months absent from Joseph as in the last verse of the Section preceding upon her return he perceiveth her to be with child for which he intendeth secretly to put her away as Tamar after three months is descried to be in the same case and Judah resolveth publikely to put her to death Gen. 38. 24. This being considered it is plain to see how properly the eighteenth verse of this chapter followeth in order of time after the last verse
in voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One Theodosius a Jew in the time of Justinian the Emperor related to one Philip a Christian who perswaded him to become a Christian also as a great secret among the Jewish Nation and known but to few neither That in the time of the Temple standing even while Jesus Christ lived as a private person a certain Priest died at Jerusalem and the heads of the Priests met together to choose another in his stead And while one named one and another another a certain Priest stood up and named Jesus the son of Joseph the Carpenter as one known to them for a man of most singular wisdom and integrity But when some objected that Joseph was not of the Tribe of Levi but of Judah and so Jesus his son was not capable of the Priesthood and it was answered again that he was come of a stock that had so mixed with the Tribe of Levi that he might be admitted he was generally approved of as one fit to succeed in the room of the Priest deceased Now because it was the custom to inrol the names of those that were admitted to be Priests and the names of their parents they called the mother of Jesus to give them account of his parentage for Joseph was now dead and when she had told them that he had no earthly Father but was conceived by the Holy Ghost and that she bare him as divers could witness which were pesent at her Travail but that she was yet a Virgin and when they had taken the witness of some that were with her at her Child-birth and had received testimony from other women whom they set to search her that she was still a Virgin they entred the name and Parentage of Jesus into their Register in these words Such a day such a Priest died the son of such a man and such a woman and by the common suffrage there was chosen in his stead Jesus the son of the living God and of the Virgin Mary And this Register Book saith this relater at the sacking and destruction of Jerusalem was preserved by the care and industry of some of the chief of the Jews and is now laid up privately at Tiberias and this story saith Suidas I had from some that heard it from Philip to whom it was related Not to insist upon the examination of this story but to leave it as we found it and to return to the Courses that we are about It is held by the Jews and that not without some ground that of all the four and twenty Courses that served under the first Temple four only returned out of the captivity of Babel namely Jedajah Harim Pashur Immer Thus the Jerusalem Talmud and Tosaphoth ad Taanith m m m Talm. Ieruâ—â— ubi antâ— Tosaph ad â—aaniâ—â— per. 4. reckon them from Ezra 3. 36 37 38 39. But the Babylon Talmud in stead of Harim n n n Tal. Bab. ib. nameth Jojarib and the Gloss upon it doth justly scruple how Pashur is now become one of the Courses who was none of them before But how shall these four families do to make four and twenty Courses as was the Primitive and Original distribution and that by Prophetick and Divine appointment The Prophets therefore that were amongst the children of the Captivity say the same Authors found out a way to cast them into so many Courses and their way was this They made four and twenty lots and they wrote the names of the heads of the four and twenty Courses upon them and put them into the lottery box Jedajah took out five and himself one there is six Harim took out five and himself one their is six Pashur took out five and himself one there is six Immer took out five and himself one there is six And the Prophets that were among them conditioned with them that though Jojarib came out of captivity yet should he not drive out the Course that was before him Now the meaning of this Tradition is this That in drawing these lots with the names of the heads of the old Courses upon them they only intended to find out what Courses of the old names must be made out of every one of these four families and they did not intend to alter the order of the Courses but to let them run as they did in the ancient round only the Course of Jojarib which of old was the first is now put to give place to Jedajah And the reason of this was because Jedajah was of the High-priests family of the house of Joshua the son of Jozedek and so they allotted him the preheminence Ezra 2. 36. The Gloss indeed upon the Babylon Talmud gives the reason to be because o o o Gloss. ib. in this their new molding every one was to take his Course as his lot was drawn and that in the order that the lot came up in the drawers hand they served their weeks But if this were a reason why should not Jojarih be a drawer of the lots as well as Jedajah since the record saith he was present And if they were so indifferent for the altering of the order of the Courses why should they be so punctual for their number since the one in the Primitive institution was appointed by divine direction as well as the other When the Evangelist Luke saith that Zachary the father of John the Baptist was of the Course of Abia Luke 1. 5. he undoubtedly referreth to the order of Abia's Course as it is ranked in 1 Chron. 24. For the family of Abia was not now extant among the Courses for there is no mention at all of him among the Priests that returned out of Captivity and therefore the Evangelist saith not that Zachary was of his family but of his Course that is of a Course that bare his name but as for the Order of the Course he either referreth to the Text mentioned as to a place to be found in Scripture and so his words to be construed and understood by it or else there is no order of his Course to be found at all The Courses being thus divided after the Captivity anew but ordered and ranked as of old and in time encreased and grown numerous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every Course saith the Mishneh in the place aforecited had a station in Jerusalem which the Jerusalem Gemara expoundeth thus It is a tradition that 2400 were the station at Jerusalem and half a station was at Jericho And Jericho also was able to have produced a whole station but because it would give the honour to Jerusalem it yielded but half And wen any Course was to go up to Jerusalem half the Course went up to Jerusalem out of the Land of Israel and half the Course went up out of Jericho which the Babylonian Gemara wordeth thus There were four and twenty Courses in the Land of Israel and twelve at Jericho Not that there are six and thirty Courses to be
Lavatory of Bethany PARDON the word which I am forced to frame left if I had said The Bath or the Laver they might streighten the sense of the thing too much That place whereof we are now speaking was a Pool or a Collection of waters where people were wont to wash and it agreeth very well with those things that were spoken before concerning Purifications Here either unclean men or unclean women might wash themselves and presently buying in the neighbouring Shops what was needful for Purification they betook themselves to Jerusalem and were purified in the Temple Of this place of washing whatsoever it was the Gemarists speak in that story 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f f f f f f Bab. Cholin fol. 53. 1. A Fox rent a Sheep at the Lavatory of Beth Hene and the cause was brought before the Wisemen and they said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is not a rending We doubt not that Beth Hene is Bethany and this cause was brought thence before the Wise men of Jerusalem that they might instruct them whether it were lawful to eat of the carcas of that sheep when the eating of a beast that was torn was forbidden See if you please their distinction between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 snaâ—ching away by a wild Beast and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tearing in the place cited where they discuss it at large Travailers speak of a Cistern near the Town of Bethany neer which in a field is shewn the place where Martha met our Lord coming to Bethany They are the words of Borchard the Monk Whether the thing it self agrees with this whereof we are speaking must be left uncertain SECT IV. Migal Eder 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 BY occasion of these places discovered to us by the Talmudists I cannot but observe another also out of them on another side of the City not further distant from the City than that whereof we now spake if it were as far distant as that That is Migdal Edar or the Tower of the Flock different from that mentioned Gen. XXXV 21. The Jerusalem Talmudists of this our place speak thus g g g g g g Hieros Kidd fol. 63. 1. The Cattle which are found 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From Jerusalem as far as Migdal Eder on every side c. The Babylonian Writers more fully h h h h h h Bab. Kidd fol. 55. 1. The Cattle which are found from Jerusalem as far as Migdal Eder and in the same space on every side being males are burnt offerings females are peace offerings In that place the Masters are treating and disputing Whether it is lawful to espouse a Woman by some consecrated thing given in pledg to assure the thing And concerning Cattle found between Jerusalem and Migdal Eder and the same space every where about Jerusalem they conclude that they are to be reputed for consecrated Because it may be supposed as the Gloss speaks that they were strayed out of Jerusalem for very many Cattle going out thence were to be sacrificed They have a tradition not unlike this as we said before of mony found within Jerusalem i i i i i i Bava Mezia fol. 26. 1. Monies which are found in Jerusalem before those that buy Cattle are always tithes c. But to our business From the words alledged we infer that there was a Tower or a place by name Migdal Eder but a very little space from Jerusalem and that it was situate on the South side of the City I say A little space from Jerusalem for it had been a burthen to the Inhabitants dwelling about the City not to be born if their Oxen or smaller Cattle upon any occasion straying away and taken in stray should immediately become consecrated and that the proper Owner should no longer have any right in them But this Tower seems to be situate so near the City that there was no Town round about within that space We say also that that Tower was on the South side of the City and that upon the credit shall I say or mistake of the LXX Interpreters SECT V. The LXX Interpreters noted HERE Reader I will resolve you a riddle in the LXX in Gen. XXXV In Moses the story of Jacob in that place is thus They went from Bethel and when it was but a little space to Ephratha Rachel travailed c. And afterwards Israel went on and pitched his Tabernacle beyond the Tower Eder The LXX invert the order of the history and they make the encamping of Jacob beyond Migdal Eder to be before his coming to the place where Rachel dyed For thus they write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And Jacob departing from Bethel pitched his tent over against the Tower Gader And it came to pass when he approached to Chabratha to come to Ephratha Rachel travailed c. I suspect unless I fail in my conjecture that they inverted the order of the history fixing their eyes upon that Migdal Eder which was very near Jerusalem For when Jacob travailed from Bethel to the place of Rachels Sepulchre that Tower was first to be passed by before one could come to the place and when Jacob in his journey travailed Southward it is very probable that Tower was on that quarter of the City There was indeed a Migdal Eder near Bethlehem and this was near Jerusalem and perhaps there were more places of that name in the Land of Israel For as that word denotes The Tower of a Flock so those Towers seem to have been built for the keeping of Flocks that Shepherds might be there ready also anights and that they might have weapons in a readiness to defend their Flocks not only from wild beasts but from robbers also And to this sense we suppose that expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Tower of the Keepers is to be taken in that saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From the Tower of the Keepers to the strong City 2. King XVII 9. XVIII 8. Hence the Targumist Jonathan to distinguish Migdal Eder of Bethlehem from all others thus paraphraseth Moses words And Israel went forward and pitched his Tabernacle beyond Migdal Eder the place whence the Messias is to be revealed in the end of days Which very well agree with the history Luke II. 8. Whether Micha Chap. IV. 8. speak of the same enquire SECT VI. The Pomp of those that offered the first fruits WE have spoken of the places nearest the City the mention of them taking its rise from the Triumph of Christ sitting upon the Ass and the people making their acclamations and this awakens the remembrance of that Pomp which accompained the bringing of the first fruits from places also near the City Take it in the words of the Masters in the place cited in the Margin After l l l l l l Biccurim c. 3. what manner did they bring their first fruits All the Cities 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which were of one station that is
to prove it When therefore there was so vehement and universal an expectation of the coming and reign of the Messiah amongst the Jews and when some token and indication of these times might appear to Nicodemus in the miracles that Christ had wrought our Saviour instructs him by what way and means he may be made apt and capable for seeing and entring into this Kingdom and enjoying the benefits and advantages of Messiah's days For II. The Jews had conceited that it was enough for them to have been of the seed of Abraham or the stock of Israel to make them fit subjects for the Kingdom of Heaven and the happiness that should accrue to them from the days of the Messiah Hence that passage h h h h h h Sanhedr fol. 90. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is a part allotted to all Israel in the world to come That is in the participation of the Messiah But whence comes it that universal Israel claim such a part meerly because they are Israelites i. e. Meerly because they come of the stock and lineage of Israel Our Saviour sets himself against this error of theirs and teacheth that it is not enough for them to be the Children of Abraham or the Stock of Israel to give them any title to or interest in the Messiah but they must further be born 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from above they must claim it by an Heavenly not an Earthly birth These words of his seem to fall in and bear the same kind of sense with those of John Baptist Think not to say we have Abraham for our Father III. The Jews acknowledged in order to Proselytisme some kind of regeneration or new-birth absolutely necessary but then this was very slightly and easily attainable i i i i i i Jevamoth fol. 62. 1. 92 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If any one become a Proselyte he is like a Child new born But in what sense is he so k k k k k k Maimoâ— Issurâ—i biaâ— câ—p 14. The Gentile that is made a Proselyte and the servant that is made free behold he is like a Child new born 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And all those relations he had whiles either Gentile or Servant they now cease from being so By the Law it is lawful for a Gentile to marry his Mother or the Sister of his Mother if they are Proselyted to the Jewish Religion But the wise men have forbidden this lest it should be said we go downward from a greater degree of sanctity to a less and that which was forbidden yesterday is allowable to day Compare this with 1 Cor. V. 1. Christ teaches another kind of new birth requisite for those that partake of the Kingdom of the Messiah beyond what they have either as Israelites or Proselytes viz. that they should be born from above or by a celestial generation which only makes them capable of the Kingdom of Heaven VERS IV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Can he enter the second time into his Mother's Womb THE common opinion of the Jews about the qualification of an Israelite qua Israelite still sticks in the mind of this Pharisee and although our Saviour useth that term which in the Jewish Language plainly enough intimates the necessity of being born from Heaven yet cannot he easily get off from his first prejudice about the Israelitish Generation Whereas the Israelites as they are Israelites have a right to be admitted into the Kingdom of the Messiah do you therefore mean by this expression of yours that it is necessary for any to enter a second time into his Mother's Womb that he may be an Israelite anew He knew and acknowledged as we have already said that there must be a sort of a new-birth in those that come over to the Jewish Religion but he never dreamt of any new proselytism requisite in one that had been born an Israelite He could not therefore conceive the manner of a new birth that he should be made an Israelite anew unless it were by entring into the Mother's Womb a second time which to him seemed an impossible thing VERS V. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Except a man be born of water and of the Spirit HE tells him that the Jew himself cannot be admitted into the Kingdom of the Messiah unless he first strip himself of his Judaism by Baptism and then put off his carnal and put on a spiritual state That by water here is meant Baptism I make no doubt nor do I much less question but our Saviour goes on from thence to the second Article of the Evangelical Doctrine And as he had taught that toward the participation of the benefits to be had by the Messiah it is of little or of no value for a man to be born of the seed of Abraham or to be originally an Israelite unless he was also born 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or from above so he now further teacheth him that this admission is not to be obtained but by an absolute renunciation of Judaism and being Baptized into the profession of the Gospel For the tenor of Christian Baptism runs point blank against Judaism The Jewish Religion taught justification by works but Evangelical Baptism obliged to Repentance and alarum'd the sinner to look elsewhere for remission of sins so that to a Jew Baptism was indispensibly necessary in order to his admission into the Kingdom of the Messiah that by that Baptism of his he might wholly divest himself of his Jewish state VERS X. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Art thou a Master of Israel l l l l l l Echa rabbathi fol. 66. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Art thou a wise man in Israel It was the answer of a Boy to R. Joshua when he asked him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which is the shortest way to the City The Boy answered this is the shortest way though it is the longest and that is the longest way though it is the shortest R. Joshua took that way which was the shortest though the longest When he came very near the City he found Gardens and places of pleasure hedged in so that he could go no further He returned therefore to the Boy and said to him my Son is this the shortest way to the City The Boy answered art thou a wise man in Israel did I not thus say to thee That is the shortest way though the longest c. VERS XIV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And as Moses lifted up the Serpent c. THE Jews dote horribly about this noble mystery There are those in Bemidbar rabba m m m m m m Sect. 19. that think that the Brazen Serpent was not affixed to a pole but thrown up into the Air by Moses and there to have settled without any other support n n n n n n Baal Turim in Numb XXI Moses put up the Serpent for 〈…〉 sign as he that
the Doxology is added to it by Saint Matthew and omitted by Saint Luke 1139 Prayers were sometimes performed with great silence in the Temple p. 351. Prayers of the Jews consisted in Benedictions and Doxologies p. 427. Private Prayers in what part of the Temple they were performed p. 464. Dayly Prayers of the Jews were eighteen in number what they were 690 Praying for the dead founded by the Rhemists on that Text 1 John 5. 16. refuted 1094 Preaching was one part of Prophesie Singing Psalms and foretelling of Things from Divine Revelation were the two others 785 Precepts there were say the Jews six hundred thirteen Precepts in the Law of Moses 1114 Pre-existence of Souls some of the Jews held it 569 1352 Preparation of the Sabbath what 358 Presbyters and Elders were to judge in Pecuniary Affairs 755 Preservation of God how he preserves all Men alike and yet not all alike Page 1213 Presumption Monuments of Mercy were never set up in Scripture to be encouragements to Presumption 1276 Priestess one born of the Lineage of Priests of these the Priests commonly took themselves wives 379 Priesthood and High Priesthood only differed in two things 585 Priests married Gentlemens Daughters p. 42. One hundred sixty Priests were married in Gophna all in one night p. 52. Priests were the setled Ministry of the Church of Israel they always lived upon Tithes when they studied in the University Preached in the Synagogues and attended on the Temple Service p. 86. They were called First Plebeian Priests for Priests were not made but born so some of them were poor yet being of Aaron's seed though unlearned they had their Courses at the Altar Secondly Idiots or Private because still of a lower Order Thirdly Wâ— thier being besides the High Priest Heads of the Courses Heads of Families Presidents over Offices And such as were Members of the chief Sanhedrim p. 110. The Marriage of the Priests was a thing of great concern on purpose to keep them uncorrupt p. 379. Priests and Levites what was lawful and unlawful in them p. 382. Priests were examined by the Great Council whether they had any blemishes which if they had they were sent away arraied in black p. 388. Chief Priests Elders and Scribes how distinguished 469 Prince of this World the Devil how so called 591 592 Probatica or the Sheep Gate was not near the Temple contrary to the common Opinion 507 Prodigies very memorable which happened forty years before the destruction of the Temple what 248 Prophane or polluted and unclean distinguished 199 200 Promises given to Israel in the Law are most generally and most apparently Temporal Promises p. 1331 c. Scarcely any Spiritual much less any Eternal Promises in the Law of Moses p. 1332. In the Books of Moses they were all for earthly things as they belonged to the Jews p. 1332. Why God gave them such Promises p. 1333. There were spiritual Promises before the Law p. 1333. The Gospel State happy in the better Promises p. 1332 1333. God intended Spiritual Things under Temporal Promises p. 1333. Why God did not speak out Spiritual and Eternal Things but only obscurely hinted them in such Temporal Promises 1333 1334 Prophesie comprehends the singing of Psalms to Preach and Foretel something from Divine Revelation p. 785. From the death of the later Prophets the Holy Spirit and the Spirit of Prophesie ceased from Israel p. 802. Prophesie expired at the fall of Jerusalem p. 1048. Prophesie was one of the two extraordinary Gifts of the Spirit p. 1157. Prophesie Revelation and Urim and Thummim was gone from the Jews for four hundred years before Christ came p. 1284 1288 1289. Prophesie was sometimes performed by ill Men as Caiaphas and Balaam 1288 to 1291 Prophesying what it was in Saint Paul's time 1157 1158 Prophets Schools of the Prophets were little Universities or Colledges of Students their Governor some venerable Prophet inspired with the Holy Spirit to give forth Divine Revelations c. p. 86. Prophets how divided by the Jews p. 407. How unrolled and distant Places put together p. 407 408. Prophets put for Prophetical Books of Scripture p. 458. From the days of Zachary and Malachy the Jews expected no Prophets till the coming of the Messiah p. 522. Prophets were not the standing Ministry of the Church neither under the Law nor under the Gospel but occasional and of necessity p. 1034 1049. The Books of the Law and Prophets only were read by the Jews in their Synagogues the rest they read not 1102 Proselyte what Page 234 Proselytes Fearers of the Lord are used for Proselytes every one of them are blessed 689 Prosperity of the wicked did once occasion both weeping and laughing p. 706. Prosperity or Peace outward in the things of this World is no sign of Peace with God p. 1053. It 's sometimes a sign of God's enmity proved from Ecclesiastes 5. 13. and from Mal. 2. 2. p. 1053. The Prosperity of wicked Men is an Argument of the Last Judgment and future state 1104 Protestant Church and Religion where they were before Luthers time 1201 Providence of God not a Rule for Men to go by but his Word 1276 Psalms put for the Hagiographa p. 265. Singing of Psalms was one part of Prophesie p. 785. Singing of Psalms in Christian Congregations is a great and heavenly work p. 1158. The Primitive Christians sung David's Psalms in their publick Congregations p. 1158. The singing whereof is a Duty incumbent upon Christians p. 1158 to 1162. Our Saviour the Apostles and the Primitive Church practised it 1159 to 1162 Ptolemais also called Acon a City of Galilee how situate 60 Ptolomy is in something amended 320 Publican what his business p. 171. Publican Heathen what 215 Publicans were odious to the Jews p. 152 c. They were of several Degrees 466 467 Purgatory the Doctrine of it p. 1341. The improbability ridiculousness and irreligion of the Papists holding that the Patriarchs were in it 1342 1343 Purification days of a Woman after Child bearing when accomplished p. 391 392. Purification after touching a dead Body what 790 Purifying water Children were born and brought up in some Courts under ground to be made fitter to sprinkle the Purifying water 34 Purifyings some were performed in a longer and others in a shorter time 586 Purim the Feast of Purim opposed by some of the Jews 578 Putting away for divorcing what p. 146. Putting away a Husband by the Wife c. among the Jews what With the Form thereof 759 Pythons what 175 Q. QUAKARISM Popery and Socinianism are great Heresies Page 1280 1281 R. RAbban Jochanan ben Zaccai something of his History Page 652 653 Rabbi an haughty Title not common till the times of Hillel which in later times was much affected 232 233 Rabbins of Tiberias were mad with Pharisaism bewitched with Traditions blind guileful doting and magical and such a like work is the Jerusalem Talmud which they made there it 's not possible to suppose that