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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	woman_n	word_n	young_a	162	3	6.0297	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A48434	The harmony, chronicle and order of the New Testament the text of the four evangelists methodized, story of the acts of the apostles analyzed, order of the epistles manifested, times of the revelation observed : all illustrated, with variety of observations upon the chiefest difficulties textuall & talmudicall, for clearing of their sense and language : with an additional discourse concerning the fall of Jerusalem and the condition of the Jews in that land afterward / John Lightfoot ...	Lightfoot, John, 1602-1675.	1655 (1655)	Wing L2057; ESTC R21604	312,236	218

Let her alone that she may keep it against the day of my buriall Now that she that brought the oyntment to the sepulcher for the annointing of the body of Jesus was Mary Magdalen is affirmed by Mark and that she with Mary the mother of James and Salome did that office When therefore neither in him nor in any other of the Evangelists there is any mention of Mary the sister of Lazarus who was foretold by our Saviour that she should do that office it may easily be known that both these Maries were but one and the same At Ioh. 12.7 we shall shew that that speech must be construed to such a sense as he hath put on it save only that following the vulgar Latin he reads sine ut servet which indeed makes his sense the fuller but though not so read yet will that sense be full enough It is to be objected indeed that Mary was called Magdalen from the place Magdala of which there is mention Matth. 15.29 and in Tal. Ierus in Maazaroth fol. 50. col 3. in this passage R. Iochanan in the name of R. Simeon ●en Iochai He had two inclosures one in Magdala the other in Tiberisa c. And in Beracoth fol. 13. col 1. there is mention of one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 R. Iudah of Magdala now Magdala being in Galilee as some seat it or over against Galilee beyond Iordan as others it was so very farre distant from Bethany that Mary the sister of Lazarus whose Town was Bethany could not possibly be called Magdalen from Magdala To which we may first give Baronius his answer who also mentioneth this objection That though she were of Bethany by originall and the native seat of her fathers house yet might she also be of Magdala by marriage or some occasionall residence otherwise And in the second place we may adduce what the Talmudish speak of one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mary Magdalen or Megaddala for the word is of doubtfull pointing whom they character for a notorious strumpet in those times that Iesus of Nazareth lived Alphez in Gittin fol. 605. Some man findes a fly in his cup and takes her out and will not drink and this was the temper of Papus the sonne of Judah who locked the door upon his wife whensoever he went out The glossaries R. Solamon and Nissim upon this passage comment thus Papus the sonne of Judah was husband 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Mary Magdala and whensoever he went forth he locked the door upon his wife lest she should speak with any man which was a usage unfitting and hereupon there arose discord between them and she plaid the whore against him Now they construe the latter word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as signifying one that broided or plaited her hair which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Peter blames in women 1 Pet. 3.3 Tal. Babyl Venet. in Sanhedr par 7. is speaking of one that inticed to Idolatry and how he was brought to the Sanhedrin and stoned And thus say they they did to Ben Sarda in Lydda and hanged him on the Passeover eve Ben Sarda was the sonne of Pandira They call our Saviour blasphemously by this name Ben Sarda And a little after His mother was Sarda His mother was Mary Magdalen Mary the platter of womens hair vid. etiam Schab fol. 104. And in Chagigah fol. 4. The Angel of death said to his messenger Go fetch me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mary the broider of womens hair He went and fetched Mary Magdala or Mary the broider of hair for young men Now whether the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be read Magdela or Magdila a Participle in Hiphil which is most proper and so warranted by Aruch in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Kelim par 15. or Megaddela in Piel either of them in a Greek dresse especially the former come so neer the sound of the word in hand that we may very well construe Mary Magdalen in this Talmudish construction for a woman of common infamy and that hath this nick-name of Magdila from her lascivious dresse and carriage Observe Lukes expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mary which was called Magdalen which manner of phrase is rarely used when persons are named after their Country SECTION XXXV MATTH Chap. XII from Ver. 22 to Ver. 46. MARK Chap. III. from the last clause of Ver. 19. And they went into an house to Ver. 31. A Devil cast out Christ called Belzebub Blasphemy against the holy Ghost THe series and consequence of this Section will require some cleering 1. The reader here seeth that Mark hath nor mentioned any thing from the ordaining of the twelve Apostles unto this place for the holy Ghost that held all their pens did so dispose them that sometimes one should speak the story sometimes another and sometimes more or all of them together Now though the first clause of this Section in Mark And they went into an house be joyned so close to the Apostles ordaining as if that were the next thing done yet the current of the story in the rest of the Evangelists doth shew that it is not to be taken in at that instant and indeed the progresse of the story even in Mark himself doth shew that this is the proper place of it as will appear to him that shall precisely observe it 2. Matthew hath laid this story of casting out a Devil c. next after two stories that occurred before the Sermon in the Mount as hath appeared in its place the reason of which may be supposed to be because he would take up the exceptions of the Scribes and Pharisees together That this story in Matthew lieth in juncture to these next succeeding will readily appear in them 3. There is a story in Luk. 11. so like this that one would think it were the very same for there is mention of the same miracle casting out a Devil and the same cavill of the Pharisees and the same answer to Christ and yet the progresse of the history of Luke thither and especially the coming off from that story do perswade that it was another story For Luke chaineth such following passages to it that cannot possibly be brought in concurrent with the current of these Evangelists now before us And we shall observe hereafter that Christ in his latter time did repeat over again very many of those things that he had spoken a good while before as Moses his Deuteronomy was but a rehearsall of things that had been acted and spoken in his former time The same devilishnesse was in the Scribes and Pharisees in all places and it was accordingly to be met withall by Christ in more places then one They had taken up a consent to beat down the dignity and authority of his miracles by asserting that whatsoever he did he did by the power of Magick and this corrupt blood ran up in their veins every where wheresoever he met them and therefore it is no wonder if the same words be in

he had done Ioh. 1.34 36. 3.29 30. No● that Iohns Disciples were so wilfully ignorant of him as not to be perswaded by their Ma●ter that he was he but his message to him seems to this purpose Iohn and his Disciples had heard of the great and many miracles that Christ had done healing the sick and raising the dead c. and it may be they thought it strange that Christ amongst all his miraculous workings would not work Iohns liberty out of thraldom who lay a prisoner for him and for the Gospel he preached before him And this may be was ●he bottom of their question Art thou he that shall come or look we for another as expecting somewhat more from the Messias then they had yet obtained They received a full answer to their question by the miracles they saw wrought which abundantly proved that he was he that was to come But as to their expectation of his miraculous enlargement of Iohn his answer was that his work was to preach the Gospel and that it was a blessed thing not to take any offence at him but to yeeld and submit to his wise dispensations And accordingly when the messengers of Iohn were returned he giveth a glorious testimony concerning him to the people but yet sheweth how far one truly and fully acquainted and stated in the Kingdom of Heaven went beyond him in judging of it who looked for temporall redemption by it The Method of Matthew is somewhat difficult here but he seemeth purposely to have joyned the mission of Christs Disciples and Iohns disciples together I suppose Christ was at Ierusalem when Iohns messengers came to him and if it were at the feast of Pentecost Iohn had then been seven or eight moneths in prison SECTION XXXII MAT. Chap. XI from Ver. 20 to the end of the Chapter Chorazin and Bethsaida upbraided BEsides Matthews continuing this portion to that that went before the upbraiding of these Cities is so answerable to the matter contained in the end of the former Section that it easily shews it to be spoken at the same time See Ver. 17 18 19 of this Chapter When Christ saith that if the things done in these Cities had been done in Tyre and Sidon and Sodom and Gomorrh● they would have repented and would have remained till now he understandeth not saving grace and saving repentance in them but such an externall humiliation as would have preserved them from ruine As the case was with Nineveh they repented and were delivered from the threatned destruction their repentance was not to salvation of the persons but to the preservation of their City as Ahabs humbling prevented the present judgement and not his finall condemnation SECTION XXXIII LUKE Chap. VII from Ver. 36 to the end of the Chapter Mary Magdalen weepeth at Christs feet and washeth them with tears c. THe continuation of this portion in Luke to that in Sect. 31. will plead for its order and the reader will easily observe that the interposition of the preceding Section in Matthew is so farre from interrupting the story that it is necessarily to be taken in there and is an illustration of it The actings of the two severall parties in this Section the Pharisee that invited Christ to eat with him and the woman sinner that comes and weeps at his feet for mercy may seem to have had some rise from or some occasionall reference to the speech of Christ in the two Sections next preceding In the former he had said The sonne of man came eating and drinking and this possibly might induce the Pharisee to his invitation and in the latter he had said Come unto me ye that are weary and heavy laden and that might invite the woman to her addresse This woman was Mary the sister of Lazarus who was also called Mary Magdalen of whom there is mention in the very beginning of the next Chapter That she was Mary the sister of Lazarus Iohn giveth us ground to assert Ioh. 11.2 as we shall shew when we come there where we shall evidence that these words It was that Mary which annointed the Lord with oyntment and wiped his feet with her hair can properly be referred to no story but this before us And that Mary the sister of Lazarus was called Mary Magdalen we shall prove in the next Section Christ in the story in Sect. 31. when Iohns disciples came to him we supposed to be at Ierusalem and answerably it may be conceived that this passage occurred at Bethany where Simon the Pharisee may not improbably be held to be the same with Simon the Leper Matth. 26.6 where this very woman again annointed him SECTION XXXIV LUKE Chap. VIII Ver. 1 2 3. Certain women that followed Christ. LUKE again is the warrant for the order In the former story he had spoken of one woman that had found healing and mercy with Christ and he speaks here of divers and among them Mary Magdalen Now that she was Mary the sister of Lazarus let but these two arguments be weighed not to insist upon more The first is this If Mary Magdalen were not Mary the sister of Lazarus then Mary the sister of Lazarus gave no attendance at Christs death nor had any thing to do about his buriall or at least is not mentioned as an agent at either which is a thing so incredible to conceive that it needs not much discourse to set forth the incredibility of it There is mention of Mary Magdalen and Mary the mother of Iames and Salom Mark 15.40 and Ioanna Luk. 24.10 but not a word of Mary the sister of Lazarus She had twice annointed Christ in the compasse of that very week she had ever been as neer and as zealous a woman disciple as any that followed him and her residence was at Bethany hard by Ierusalem and what is now become of her in these two great occasions of attending upon Christs death and imbalming Had she left Christ and neglected her attendance on him at this time above all others or have the Evangelists whilest they mention the other that attended left her out It is so unreasonable to beleeve either of these that even necessity inforceth us to conclude that when they name Mary Magdalen they mean Mary the sister of Lazarus And Secondly take this argument of Baronius which hath more weight in it then at first sight it doth seem to have who in his Annals ad Annum Christi 32 goes about to prove this thing that we assert and he shews how it also was the opinion of the Fathers and those in former times His words are these We say upon the testimony of John the Evangelist nay of Christ himself that it plainly appears that Mary the sister of Lazarus and Mary Magdalen was but one and the same person For when in Bethany the same sister of Lazarus annointed the feet of Jesus and Judas did thereupon take offence Jesus himself checking the boldnesse of the furious Disciple said

an Israelites wine put in them are prohibited to be used Maymon in Avoda Zarah per. 7. A beast offered to an Idol is forbidden for any use yea even his dung bones horns hooss skin yea though there were only a hole cut in the beast to take out the heart and that alone offered Divers other things used in Idolatry are mentioned and prohibited The observing of all which helpeth to clear the distinction of the words used in the text namely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for these properly were not one and the same thing for every 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but è contra every 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For divers things were used at an Idolatrous offering which themselves were not offered as knives dishes and the like which cannot be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and yet by these traditions were prophane and unclean and prohibited to be used About not eating of blood they expounded the prohibition of the Law in that point unto this purpose He that eats blood to the quantity of an olive if presumptuously he is to be cut off and if ignorantly he is to bring a sin offering Talm. in Cherithut● per. 1. 5. Maym. in Maacaloth Asuroth per. 6. By things strangled their Canons understood any thing that died of it self or that was not killed as it ought to be And he that ate to the quantity of an olive of the flesh of any cattell that died of it self or of any beast or any fowl that died of it self was to be whipt as it is said Ye shall eat no carcaise and whatsoever was not slain as was fitting is reputed as if dying of it self Talm. in Zevachin per. 7. Maym. ubi supr per. 1. Therefore they had their rules about killing any beast that they were to eat of which the Talmudick Treatise Cholin discusseth at large Now as concerning fornication it is controverted first whether it mean bodily or spirituall and secondly how it cometh to be ranked among things indifferent as the other named were it self being of no such indifferency whethersoever is meant the one or the other The former certainly is not meant for the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reacheth that the full and more needed not to be spoken to that point The later therefore is meant but why named here with things indifferent Not because it was indifferent as well as they Nor because it was so very offensive to the Jews as were the other for they made but little of fornication themselves according to the common taking of the word fornication but fornication here seemeth to translate their word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that meaneth with them marriage in degrees prohibited which the Gentiles made no matter about and so the Apostles would bring the convert Gentiles under obedience of the Law Levit. 18. Before we part from this Councill as it is commonly called we may thus farre take notice of the nature of it as to observe that it was not a convention premeditated and solemnly summoned but only occasionall and emergent and that it was only of those Apostles and Elders that were at Ierusalem at the instant when the matter from Antioch was brought thither and the other Apostles that were abroad were not fetched in nor indeed needed any such thing for the message from Antioch required not so much the number of voices as the resolves of those Apostles that had especially to deal with the Circumcision and whom the Antiochian Church doubted not to finde ready at Ierusalem The matter being determined Letters are dispatched with the Decrees unto the Churches by Paul and Barnabas and Iudas and Silas they come to Antioch and there abide a while and at last go their severall waies Iudas to Ierusalem and Paul Barnabas and Silas away among the Gentiles It was the agreement between Paul and Barnabas on the one party and Peter Iames and Iohn on the other that those two should go among the Gentiles and these three among the Circumcision Gal. 2.9 Iames abode at Ierusalem as the residentiary Apostle of that Country Gal. 2.13 Act. 21.18 and there at last he suffered Martyrdom Peter and Iohn went abroad among the Jews dispersed in forreign parts so that at last you have Peter at Babylon in the East and Iohn at Patmos in the West and by this we may guesse how they parted their imployment between them When Paul and Barnabas are to set forth they disagree about Marks going with them Barnabas being his uncle would have had his company but Paul denied it because of his departure from them before Mark it seemeth was at Antioch at this time and it may be a quaere whether Peter were not there also Gal. 2.11 and when the contest twixt Paul and Barnabas was so sharp that they part asunder Barnabas taketh Mark and Paul Silas and go their severall waies and it is questionable whether they ever saw one anothers faces any more Onely Paul and Mark were reconciled again and came into very near society as we shall observe afterward ACTS CHAP. XVI CHRIST LI CLAVDIVS XI PAUL and Silas having travelled through Syria and Cilicia come to Derbe and Lystra there he Circumciseth Timothy whom he intended to take along with him and to breed him for his successor in the Ministry after his death Timothy was a young man of very choice education parts and hopes and some remarkable Prophesies and predictions had been given concerning him what an instrument he should prove in the Gospel which made Paul to fix upon him as one designed for him from heaven They set forth and travell Phrygia and Galatia and when they would have gone into Asia and Bithynia the Spirit forbad them because the Lord would hasten them into Macedonia unto a new work and such a one as they had not medled withall till now and that was to preach to a Roman plantation for so the text doth intimate that Philippi was ver 12. and ver 21. and so saith Pliny lib. 4. cap. 11. He had indeed been alwaies in the Roman dominions but still among other Nations as Jews Greeks Syrians and the like but we reade not that he was in any City of Romans till here And his going to preach to that people is so remarkable that the text seemeth to have set two or three notable badges upon it For that Nation lieth under so many sad brands in Scripture and lay under so great an abominating by the Jews that the Gospels entring among them hath these three singular circumstances to advertise of it 1. That the Spirit diverted Paul from Asia and Bithynia to hasten him thither 2. That he was called thither by a speciall vision the like invitation to which he had not in all his travels to any other place 3. The Penman doth not joyn himself in the story till this very time For hitherto having spoken in the third person