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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

wine was about the middle of our November or little further The Jews marriages were fixed to certain dayes of the week For a virgin was to be married on the fourth day of the week and a widow on the fifth Talm. in chetub cap. 1. The reason why is not pertinent to produce here Now if this marriage at Cana were of a virgin and on the fourth day of the week or our wednesday then Christs first shewing himself to Iohn and his Disciples at Iordan was on the first day of the week afterward the Christian Sabbath These marriage feasts they held to be commanded and thereupon they have this maxime It is not fit for the Schollers of the wise to eat at feasts but only at the feasts commanded as those of espousals and of marriages Maym. in Deah cap. 5. At the Passeover it is half a year since Christ was baptized and thenceforward he hath three years to live which Iohn reckoneth by three Passeovers more viz. Ioh. 5.1 6.4 18.28 In this first half year he had gone through his forty dayes temptation had gathered some Disciples and had perambulated Galilee At Ierusalem at the Passeover in the face of all the people he acted in the evidence of the great Prophet and purgeth his own Temple as Mal. 3.1 3. doth many miracles knoweth the false hearts of many and trusteth not himself with them He found in the Temple those that sold Oxen and Sheep ver 14. For some illustration to this passage take a story in Tal. Ierus in Iom tobh fol. 61. col 3. One day Baba ben Bota came into the Temple Court and found it solitary or destitute that is not having any beasts there for sacrifice He saith Desolate be their houses who have desolated the house of our God What did he He sent and fetched in three thousand sheep of the sheep of Kedar and searched them whether they were without blemish and brought them into the mountain of the house or the utmost court the place where Christ found sheep and Oxen at this time and saith My brethren the house of Israel whosoever will bring a burnt-offering let him bring it whosoever will bring a peace-offering let him bring it Among other things that Iesus did for the purging of his Temple it is said He powred out the changers money and overthrew the Tables 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so again Matth. 21.12 Maym. in Shekalim cap. 1. It is an affirmative precept of the Law that every Israelite pay yearly half a shekel yea even the poor that lives on almes is bound to this either begging so much money that he may give it or selling his coat to get so much Talm. in Shekalim cap. 1 c. On the first day of the moneth Adar proclamation was made about this half shekel that they should get it ready On the fifteenth day of that moneth the Collectors sate in every City for the receiving of it and as yet they forced none to pay But on the five and twentieth day they began to sit in the Temple this was some eighteen or nineteen dayes before the Passeover and then they forced men to pay and if any refused they distrained They sate with two Chests before them into the one of which they put the money of the present year and into the other the money that should have been paid the year before Every one must have half a shekel to pay for himself Therefore when he brought a shekel to change for two half shekels he was to pay 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some profit to the changer And when a shekel was brought for two there was a double profit to be paid for the change SECTION XIV JOHN Chap. III. All the Chapter Nicodemus The Disciples baptize in the Name of Iesus BEfore our Saviours departure from Ierusalem Nicodemus one of the Judges of the great Sanhedrin cometh to him and becometh his Disciple for we cannot so properly look for a member of that great Council in any place as at Ierusalem He had observed in his miracles the dawning of the dayes of Messias or the Kingdom of Heaven but having but grosse and erronious apprehensions concerning the Kingdom of Heaven or of the state of those dayes as was the generall mistake of the Nation he is rectified about that matter and is taught the great doctrines of regeneration and beleeving in Christ Christ teaching regeneration by the spirit and Water exalteth baptisme and closely calleth to Nicodemus to be baptized The Talmudish records make mention of a Nicodemus in these times who had to do about waters to provide sufficient for the people to drink at the festivals He is taught against the great misprision of the Nation that Messias should be a redeemer of the Gentiles as well as the Jews The Jews in their common language did title the Gentiles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Nations of the world The earth they divided into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The land of Israel and out of the Land and the people they parted into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Israel and the Nations of the world The new Testament which followes their common language exceeding much useth both these expressions very often whereby to signifie the Gentiles sometimes calling them those that are without and sometimes the world Nicodemus very readily understood the word in this common sense when Christ sayes God so loved the world that he gave his Sonne And he very well perceived that Christ contradicted in these his words their common and uncharitable errour which held that the Messias should be a redeemer only to Israel and those Gentiles only that should be proselyted to their Judaisme but as for the rest of the Heathen he should confound and destroy them Examples of this their proud uncharitablenesse might be produced by multitudes let these two or three suffice The Jerus Talm. in Taanith fol. 64. col 1. speaking of the coming of Messias saith and produceth these words Isa. 21.12 The morning cometh and also the night It shall be the morning to Israel but night to the Nations of the world Midr. Till on Psal. 2. The threshing is come the straw they cast into the fire the chaff into the winde but preserve the wheat in the floor and every one that sees it takes it and kisses it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So the Nations of the world say the world was made for our sakes but Israel say to them Is it not written But the people shall be as the burning of the lime kilne But Israel in the time to come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an expression whereby they commonly mean the times of the Messias shall be left only as it is said The Lord shall lead him alone and there shall be with him no strange god Baal turim on Numb 24.8 on those words He shall eat up the Nations his enemies and shall break their bones observeth the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉

the week dayes The morning being come and up they went to morning prayer in the Synagogue and when they had done there they went home and ate their second meal and when they had done that they went to some Beth Midrash or Divinity Lecture and there spent the time till the afternoon was well come on and then went home and ate their third meal and so continued eating and drinking till the Sabbath went out At the going out of the Sabbath which was about Sun-setting the master of the family again gave thanks over a cup of wine then over his candle for he set up a parting candle too and then over some spices which they used for the refreshing or reviving of any person that should faint for sorrow to part with the Sabbath this is the reason they give themselves And then he pronounced the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 separation blessing by way of separating between the Sabbath that was now going out and the working day that was coming in And so he and the company drank off a cup of wine and fell to their victuals again But to return again to our Evangelists The retrograde course of Lukes method at this place appeareth more conspicuous then before For in the beginning of the fifth Chapter he giveth the relation of the Disciples calling and in the latter end of the fourth this story of casting out the Devill in Capernaum Synagogue which was after their calling Which he hath so placed the rather besides what was said upon this matter before because in the last verse of that fourth Chapter he speaketh of Christs preaching all about in their Synagogues and therefore beginneth the fifth Chapter with the story of the calling of the Disciples that he might shew how Christ went attended with them in that perambulation And in the same manner Matthew hath laid their call and that voyage close together for the very same intimation Matth. 4.22 23. although other occurrences came between which he hath laid a great way off As the story of Peters wives mother which is brought in in this Section He had said Mat. 4.23 That 〈◊〉 went about all the Synagogues of Galilee teaching in their Synagogues and preaching the Gospel of the Kingdom and healing all manner of sicknesse He therefore beginneth first with his Doctrine and layeth down the Sermon in the Mount and then beginneth to speak of his Miracles at Chap. 8. and first giveth the story of healing a Leper which was the first Miracle he wrought in that perambulation and then the healing of the Centurions servant which was the first Miracle he wrought after the Sermon in the Mount and there being come into mention of one Miracle done in Capernaum he also bringeth in another though not done at the same time but before that he might dispatch the works done in that place together And thus the scope of his method is plain and here again we see an example of what was said before namely that the mention of a place doth oftentimes occasion these holy pen-men to speak of stories out of their proper time because they would take up the whole story of that place all at once or together SECTION XXI MAT. Chap. IV. Ver. 23 24 25. A third perambulation of Galilee THe beginning of this Section and the conclusion of the preceding being laid together the order appeareth plain and direct CHRIST had perambulated Galilee twice before since he was baptized but either altogether without or else with very little retinue but now attended with his Disciples and with great multitudes and his fame is now spread throughout all Syria Syria was exceeding numerously inhabited by Jews and in divers things it is set in equall privilegiall pace and equipage with the Land of Canaan Insomuch that there is a controversie amongst our wise men saith R. Menahem on Deut. 11. whether Syria which was subdued by David were of the Land of Israel or no In three things say they Syria was equall with the Land of Israel and in three things it was equall with heathen countries The dust defiles as heathen Countries dust doth and he that brings a Bill of Divorce out of Syria is as if he brought it out of a heathen Land and he that sells his servant into Syria is as he that sold him into a heathen country In three things it is equall to the Land of Israel for he that buyes Land in Syria is as if he bought it in the suburbs of Jerusalem and it is liable to Tithes to the year of release and if he can go to it in cleannesse it is clean Tosaphta in Kelim par 1. SECTION XXII MARK Chap. I. from Ver. 40. to the end of the Chapter LUKE Chap. V. Ver. 12 13 14 15 16. MATTH Chap. VIII Ver. 2 3 4. A Leper healed MARK and Luke do assure the order the reason why Matthew hath placed this story as he hath done hath been observed instantly before which some not having taken notice of have supposed the story in Matthew and in the other two Evangelists not to have been the same but conceive they speak of two severall Lepers healed at two severall times whereas the words of the Leper and the words and action of Christ in all the three do assert it plainly for one story and had the reason of Matthews dislocation of it been observed it would never have been apprehended otherwise Lepers in Israel might not come into the Cities till the Priests had pronounced them clean and so restored them again to the Congregation for the Priests could not heal but only judge of the malady and whom they pronounced clean were not healed wholly of the disease but were enlarged only from their separation The leprosie continued still though they were absolved from their uncleannesse by the Priest a very pregnant emblem of originall sinne but the danger of infection was over and so they were restored again to humane society If this Leper had not yet been under the Priests absolution his faith or his earnest desire of his recovery or both enforceth him to break those bounds that were set him and he straineth courtesy to come to Christ in a City Luk. 5.12 If he were absolved by the Priests already from his uncleannesse yet seeketh he to Christ to make him clean from his disease which the Priests could only pronounce him clean from the Priests could only pronounce him clean to the Congregation Christ makes him clean to himself SECTION XXIII MARK Chap. II. from the beginning to Ver. 15. LUKE Chap. V. from Ver. 17 to Ver. 29. MATTH Chap. IX from Ver. 2. to Ver. 10. CHRIST healeth a palsie man forgiveth sinnes calleth MATTHEW MARK and Luke do again confirm the order but Matthews dislocation of the same story doth breed some scruple For the cleering of which let us first begin at the very conclusion of this Section and make good the order there in the end and that will illustrate the propriety of it here

are told of their Martyrdom THe order is plain of it self and yet the connexion is somewhat strange for in the last words before Christ had foretold of his death yet the sons of Zebedee here desire to sit on his right hand and left in his Kingdom Galatius resolves it thus Discipuli in errore aliquando fuerunt credentes Christum illicò post resurrectionem terreni regni sceptro potiturum unde quidam eorum super caeteros primatum ambientes c. The Disciples sometimes were mistaken conceiving that Christ presently after his resurrection should obtain the scepter of an earthly Kingdom whereupon some of them ambitious of priority above the rest desired to sit on his right hand and left c. lib. 4. cap. 1. It is true indeed that the Jewish Nation and the Disciples with them erred in judging about Messias his Kingdom Act. 1. but they erred as farre also about Messias his resurrection till experience had informed them better Therefore it cannot well be imagined that the wife and sons of Zebedee thought of Christs resurrection in this their request but conceived of his temporall Kingdom according to the notions of the rest of the Nation about it What therefore our Saviour had spoken instantly before of his being scourged crucified killed and Rising again they understood in some figurative sense or other but the Evangelists plainly tell us they understood it not in the sense that he spake it It may be his naming these two The sons of thunder gave them some blinde incouragement to such a request Christ foretels his own death and their suffering Martyrdom under the title of Baptism in which sense the Apostle also useth the word 1 Cor. 15.29 The Jewish baptizings or dippings in their purifications was a very sharp piece of Religion when in frost and snow and wind and weather they must over head ears in cold water from which the phrase was used to signifie death and the bitterest sufferings The Ierusalem Gomarists do tell us that the women of Galilee grew barren by reason of the cold in their purifyings R. Aba in the name of Tanchum bar R. Chaia saith In the daies of R. Ioshua ben Levi they sought to abolish this dipping because of the women of Galilee which were made barren by reason of the cold R. Ioshua ben Levi saith Do ye seek to abolish a thing that fenceth Israel from transgression c. Beracoth fol. 6. col 3. SECTION LXIX LUKE Chap. XVIII from Ver. 35. to the end MATTH Chap. XX. from Ver. 29. to the end MARK Chap. X. from Ver. 46. to the end Blinde healed CHRIST in his journey from beyond Iordan to Bethany for the raising of Lazarùs passeth through Iericho and he healeth one blinde man as he entreth into Iericho of which Luke speaketh and another as he goeth out of which the other two Matthew indeed speaketh of two healed as he came out of Iericho comprehending it may be the story of him that was healed on the other side of the Town and this together in one story for briefnesse sake Or if there were two healed on this side the Town Mark only mentions one because he rather aimeth at shewing of the manner or kinde of the miracle then at the number as we have observed the like before at Sect. 39. SECTION LXX LUKE Chap. XIX from the beginning to Ver. 29. Zaccheus a Publican converted THe order lies plain in ver 1. Christ was passed through Iericho before he met with Zaccheus c. Rabban Iochanan ben Zaccai hath made the name Zaccai or Zaccheus renowned in Jewish Writings His father Zaccai might very well be now alive and for any difference of the times might well enough be the Zaccheus before us but that some other circumstances do contradict it Whosoever this man was it is observable that though his name Zaccheus speak him a Jew yet Christ reputes him not a child of Abraham till he beleeve ver 19. Ver. 11. They thought that the Kingdom of heaven should immediatly appear Observe this this they had learned from Dan. 9. where the time is so punctually determined that they that looked for the consolation of Israel could not but observe it and they that observed could not but see it now accomplished SECTION LXXI JOHN Chap. XI from Ver. 17. to the end of the Chapter Lazarus raised Caiaphas Prophecieth NOw is Christ come up to Bethany Whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentioned by Talm. Bab. Pesachin fol. 53. facie 1. where they speak of the figs of Bethhene and the dates of Tubni be the same with this Bethany we shall not dispute here Both a Town and some space of ground about it was called by this name Bethany As he had staied in the place where he was when heard of Lazarus sicknesse purposely that he might die before he came to him that God might be the more glorified by his raising ver 15. so did he make sure to stay long enough after he was dead before he came that the glory might be the more He had been four daies dead ver 39. Compare with this these sayings of the Jews Maym. in Gerushin per. ult If one look upon a dead man within three daies after his death he may know him but after three daies his visage is changed Jerus in Moed Katon fol. 82. col 2. Three daies the soul flies about the body as if thinking to return to it but after it sees the visage of the countenance changed it leaves it and gets it gone Upon the miracle wrought the Jews seek to kill Iesus and Lazarus both whereupon Iesus goeth to a City called Ephraim ver 54. Talm. Bab. in Menachath fol. 85. fac 1. Iuchn● and Mamr● Iannes and Iambres said to Moses Dost thou bring straw to Ephraim Gloss. Ibi Iuch●e and Mamre were the chief Sorcerers of Egypt they when Moses began to do miracles thought he had done them by magick they said Dost thou bring straw to Ephraim Ephraim was a place that exceedingly aboundeth with corn and darest thou bring corn thither meaning Doest thou bring Sorceries into Egypt that abounds so with Sorceries Aru●h in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephraim was a City in the ●●nd of Israel where there was abundance of corn Where is the chiefest provision for Offering● The chiefest for fine slower are Micmash and Zanoah and next to them Ephraim in the Vale. JOHN Chap. XII from begin to Ver. 12. A Supper at Bethany Iesus his feet anointed THe connexion of this story to the preceding Chapter is plainly made by the Evangelist himself Compare ver 55. of Chap. 11. and ver 1. of this Though there were a Proclamation out against Jesus for his life Chap. 11.57 yet cometh he for Ierusalem and Lazarus at Bethany is not afraid to entertain him He may well venture his life for him who had received it from him It was their Sabbath day at night when he had this Supper a time that they used to have

and Vespasian of which the Romane Historians especially Tacitus is very large the like to which there had not been before even to the sacking of Rome it self and the burning of the Capitoll SECTION LXXX MATTH Chap. XXVI from the beginning to Ver. 14. MARK Chap. XIV from the beginning to Ver. 10. LUKE Chap. XXII Ver. 1 2. And after these portions read JOHN Chap. XIII from the beginning to Ver. 27. CHRISTS head annointed at a supper at Bethany two nights before the Passeover At the same supper he washeth his Disciples feet giveth Judas the sop and the Devil entreth into him THe proof of the proper order here will require some dispute not so much in regard of any obscurity or difficulty of the order it self but in regard of needlesse and groundlesse difficulties that are put upon it There are two strange opinions we meet with here The one is that holdeth that this supper mentioned by Matthew and Mark was the same supper which is mentioned in Ioh. 12. which was six dayes before the Passeover And the other is that holdeth that this supper in Ioh. 13. was the supper on the Passeover night so that for the shewing and asserting of the order as we have laid it these three things are to be done First It is to be proved that the supper in Ioh. 12. and the supper in Matth. 26. and Mark 14. were not one and the same supper but two suppers at some dayes distance Secondly That the supper in Ioh. 13. was not on the Passeover night but before the Passeover night And thirdly That the supper in Ioh. 13. was the same supper with that in Matth. 26.6 and Mark 14.3 two dayes before the Passeover First That the supper in Ioh. 12. and the supper in Matth. 26. and Mark 14. were two different suppers to which something hath been said before appears by these observations 1. The supper in Ioh. 12. was in the house of Lazarus unlesse we will unwarrantably strain the construction of the story but the supper in Matth. 26. and Mar. 14. was in the house of Simon the Leper 2. At the supper in Ioh. 12. Christs feet were annointed but his head was annointed at the supper in Matth. 26. and Mark 14.3 The supper in Ion. 12. was six dayes before the Passeover but the supper in Matth. 26. and Mark 14. was but two dayes before For observe Mark 14.1 After two dayes was the feast of the Passeover and then ver 3. And Iesus being at Bethany c. Here they that hold the opinion that we are confuting will not acknowledge the order of the Evangelists direct but say there is a dislocation so that though two dayes be mentioned before yet the story following was six dayes before the Passeover But the method of Matthew and Mark hath been so direct hither through the story of Christs actions since his last coming to Ierusalem that no reason possible can be given why they should invert the order here They had punctually mentioned his actions five four three dayes before the Passeover and now they come to speak of two dayes before and under that account bring in this supper and what sense or reason can there be to surmise that it was six dayes before They had shewed you Christ five dayes before the Passeover at Bethany Joh. 12.1 12. Mark 11.1 11. And four dayes before the Passeover at Bethany Mark 11.12 15 19 20. And three dayes before the Passeover at Bethany Mark 11.20 27. 13.3 And then they come and speak of two dayes before the Passeover and they speak also of Christs being at Bethany and yet would the opinion under confutation apply the reckoning of the two dayes only to point at the high-Priests assembling and Christs being at Bethany to be jumped backward over all the story before even to beyond Matth. 21. Mark 11. An opinion that by its improbability is confutation enough to it self A second think to be cleered is that the supper in Ioh. 13. was not on the Passeover night but before which may be evidenced by these arguments instead of more 1. Because Iohn saith expresly ver 1. that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before the festivall of the Passeover for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 constantly signifies not the meal of the Paschal as some would construe it here but the whole festivall 2. The Disciples when Iesus said to Iudas What thou doest do quickly thought he spake about buying something against the feast ver 29. by which it appears that the feast was not yet come Thirdly Luke sheweth that the entring of Satan into Iudas which was at the supper Ioh. 13. was before the Passeover day came for observe his order Luk. 22.3 Then entred Satan into Iudas and he went and communed with the chief Priests c. and then ver 7. Then came the day of unleavened bread Upon all which considerations it is apparent that this supper in Ioh. 13. at which Satan entred into Iudas whereupon he went and compacted for his Masters betraying was not on the Passeover night but some space before the Passeover day came There is indeed a passage in Ioh. 13.38 which may seem to bring that supper to the Passeover night which is when Christ saith at the supper to Peter The Cock shall not crow till thou hast denied me thrice which seemeth to carry it as if this supper were on that very night when Peter denied him For answer to which let it be observed 1. That Peter denied Christ but once before the Cock crew Mark 14.68 69 70. and it will teach us to expound the words of Christ Ioh. 13.38 Matth. 26.24 not as meaning that he should deny him three times over before any Cock crew but that he should deny him thrice in the time of Cocks crowing which time was a fourth part of the night Mark 13.34 And that it meaneth in such a sense is yet more apparent by Mark 14.30 where he utters it The Cock shall not crow twice 2. Let it be observed that in Ioh. 13.38 it is only said The Cock shall not crow but in Matth. 26. Mark 14. when the speech refers to the very night when his deniall was it is said This night before the Cock crow And This day even this night before the Cock crow c. And so it is to be understood that Christ used that speech to Peter twice over and in it he doth twice refute his presuming upon his own strength which Peter twice shewed First at the supper in Ioh. 13. which was two dayes before the Passeover and there the emphasis of the speech lieth especially in the word Thrice as if he had said to him Art thou so confident of thy strength and standing for me I tell thee the time will be when thou shalt deny me thrice in the time of Cocks crowing The second was at the Passeover supper and then Christ puts the emphasis upon the word This night Art thou so