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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
rest_n	day_n	name_n	sabbath_n	5,519	5	10.5951	5	true

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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

compared with Nehem. 3. and at first called Solomons Pool but now Bethesda or the place of mercy from its beneficiall virtue It was supplied with water from the fountain Sileam which represented Davids and Christs Kingdom Isa. 8 6. The five porches about it and the man when healed carrying his bed out of one of them calls to minde the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mevuo●h or Entries that are so much spoken of in the treatise Erubhin the carrying of any thing out of which into the street on the Sabbath day was to carry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of a private place into a publick and was prohibited He is hereupon convented before the Sanhedrin and there he doth most openly confesse and prove himself to be the Messias And he asserteth that all Power and Judgment is put into his hand and that he hath the same authority for the dispensing of the affairs of the new Testament that the Father had for the old And this he doth so plainly that he leaveth their unbelief henceforward without excuse The Jews speak of divers ominous things that occurred fourty years before the destruction of the City As It is a tradition that fourty years before the Sanctuary was destroyed the western Lamp went out and the scarlet list kept its rednesse and the Lords lot came up on the left hand And they locked up the Temple doors at even yet when they rose in the morning they found them open Jerus in Joma fol. 43. col 3. And Sanhedr fol. 18. col 1. Fourty years before the Temple was destroyed power of judgeng in capitall matters was taken away from Israel Now there are some that reckon but thirty eight years between the death of Christ and the destruction of the City and if that be so then these ominous presages occurred this year that we are upon It being just fourty years by that account from this Passeover at which Christ healeth the diseased man at Bethesda to the time of Titus his pitching his Camp and siege about Ierusalem which was at a Passeover But of this let the Reader judge SECTION XXV LUKE Chap. VI. from the beginning to Ver. 12. MARK Chap. II. from Ver. 23 to the end and Chap. III. from the beginning to Ver. 7. MARK Chap. XII from the beginning to Ver. 15. The Disciples plucking ears of Corn. A withered hand healed on the Sabbath THe words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Luke hath used ver 1. being rightly understood will help to cleer the order of this Section and to confirm the order of the preceding The Law enjoyned that the next morrow after the eating of the Passeover should be kept holy like a Sabbath Exod. 12.16 and accordingly it is called a Sabbath Lev. 23.7 11. And there the Law also enjoyns that the next day after that Sabbaticall day they shall offer the sheaf of first-fruits to the Lord and from that day they should count seaven Sabbaths to Pentecost which was their solemn festivall and thanksgiving for that half harvest viz. Barley harvest which they had then inned Lev. 23.15 16 17. That day therefore that they offered their first Barley sheaf and from which they were to count the seaven Sabbaths or weeks forward being the second day in the Passeover week the Sabbaths that followed did carry a memoriall of that day in their name till the seaven were run out as the first was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first second-second-day Sabbath The next 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the second second-second-day Sabbath the next 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the third second-second-day Sabbath and so the rest all the seaven through Now let it be observed 1. That no Corn no not ears of Corn might be eaten till the first-fruits sheaf was offered and waved before the Lord Lev. 23.14 2. That it was waved the second day of the Passeover week 3. That this was the first Sabbath after that second day when the Disciples pluckt the ears of Corn and it will plainly evince that we must look for a Passeover before this story and so it will shew the warranty and justnesse of taking in the fifth of Iohn next before it But the order of Matthew may breed some scruple and that the rather because that though he hath placed this story after divers occurrences that are yet to come yet he hath prefaced it with this circumstance At that time Now this expression doth not alwayes center stories in the same point of time but sometimes it hath made a transition betwixt two stories whose times were at a good distance asunder as Gen. 38.1 Deut. 10.8 and so likewise the phrase In these dayes Mat. 3.1 The latter story about healing the man with the withered hand is so unanimously ordered by all the three after the other that there is no doubt of the method of it It was a speciall part of religion which the Jews used on the Sabbath to eat good meat and better then they did on the week dayes yea they thought themselves bound to eat three meals on that day as was said before and for this they alledge Isa. 58.13 Nid Kimch ibid. Tamh fol. 1. Talm. Maym. in Shab c. compare Phil. 3.19 Observe how farre the Disciples are from such an observance and from such provision when a few ears of Barley for that was the Corn plucked must make a dinner The plucking of ears of Corn on the Sabbath was forbidden by their Canons verbatim Talm. in Shab par 7. Maymon Shab par 7 8. He that reapeth Corn on the Sabbath to the quantity of a fig is guilty And plucking Corn is as reaping And whosoever plucketh up any thing from it growing is guilty under the notion of reaping Christ before his healing the withered hand is questioned by them Is it lawfull to heal on the Sabbath day Their decretals allowed it in some cases Tanch fol. 9. col 2. our Doctors teach the danger of life dispenseth with the Sabbath And so doth Circumcision and the healing of that But this is rule saith Rabbi Akibah that that which may be done on the eve of the Sabbath dispenseth not with the Sabbath Talm. in Shabb. par 19. Such was this case Compare Luk. 13.14 They accounted that this might have been done any other day SECTION XXVI MARK Chap. III. from Ver. 7 to Ver. 13. MATTH Chap XII from Ver. 15 to Ver. 22. Great multitudes follow Christ who healeth all that come to him THe connexion that both these Evangelists have at this story doth abundantly assert the order The Pharisees took counsell to destroy him but when Iesus knew it he departed c. The Herodians joyn with them in their plotting which seem to have been these learned and great men of the Nation who had gone into the service of Herod the Great and now of his sonne mentioned before SECTION XXVII LUKE Chap. VI. from Ver. 12 to Ver. 20. MARK Chap. III. from Ver. 13. to the middle of Ver. 19. MATTH Chap.

confident I tell thee this night thou shalt deny me c. Thus having shewed that that supper in Ioh. 13. was not on the Passeover night but before a third thing is to shew that it was two dayes before the Passeover and the same with that supper mentioned by Matthew and Mark in Bethany And for the proof of this we need go no further then this observation That both the Evangelists Matthew and Mark do begin the treason of Iudas from that supper in Bethany Matth. 26.13 14. Mark 14.9 10. for as soon as they have related the story of that supper they presently tell Then one of the twelve called Iudas went to the chief Prists c. Now it is apparent that he began the acting of his treason from the time of Satans entring into him with the sop which was at that supper Ioh. 13. and so it concludeth that to be the same supper with that in Matth. 26.6 The texture of the story then lieth thus Six dayes before the Passeover Christ suppeth and lodgeth in Bethany five dayes before the Passeover he rideth in triumph to Ierusalem and at even cometh and lodgeth in Bethany again four dayes before the Passeover he goeth to Ierusalem again and at night cometh to Bethany again to lodge The third day before the Passeover he goeth again into the City and at even cometh to Bethany again And that night he suppeth in the house of Simon the Leper it being now two dayes to the Passeover As he sits at supper Mary the sister of Lazarus called also Mary Magdalen annoints his head c. And he before the table was taken away ariseth from the table and washeth the Disciples feet and after sits down and gives Iudas the sop SECTION LXXXI JOHN Chap. XIII Ver. 27 28 29 39. MATTH Chap. XXVI Ver. 14 15 16. MARK Chap. XIV Ver. 10 11. LUKE Chap. XXII Ver. 3 4 5 6. Satan entreth into Judas he compacts for the betraying of his Master THe continuation of the story in Iohn cleareth the connexion He dipped the sop and gave it to Iudas And after the sop Satan entred into him This was at a supper in Bethany two dayes before the Passeover as hath been shewed From thence though it were night Iudas trudgeth to Ierusalem acted intirely by Satan and agreeth with the Sanhedrin for his Masters betraying They had met purposely to contrive the apprehension and death of Christ but had resolved that it must not be at the feast for fear of tumult but Iudas coming in undertakes to deliver him up though at the feast yet quietly enough in the absence of the people And they bargain to give him thirty pieces of silver the price of a servant Exod. 31.22 Maym. in Nizkei Mamon per. 11. The price of servants whether great or little whether male or female is thirty Selas of good silver be he a servant worth a hundred pound or be he a servant but worth a penny Now the same author in Shekalim per. 1. rateth Sela at 384 barly corns weight in silver SECTION LXXXII JOHN Chap. XIII from Ver. 31 to the end and Chap. XIV all the Chapters CHRISTS speech to comfort his Disciples c. THe first words Therefore when he was gone out continue the story When Iudas was gone out about his cursed work and the hour was now come when Christs passion was beginning for we may justly take his being sold for a part of his sufferings he giveth his Disciples divers lessons some of admonition some of instruction some of comfort For the better judging of the time of this speech besides the connexion which joyns it to Iudas his going forth upon the devils entring into him with the sop these two things are observable 1. That the last words of the 14th Chapter are Arise let us go hence by which it is plain that the speech contained in this present Section and the speech in Ioh. 15 16 and 17. were spoken at two severall times and in two severall places That at the Passeover supper for Iohn tells Chap. 18.1 that when Jesus had finished that speech he went over the brook Kidron but this before and in another place because upon the ending of it it is plain Jesus removed to another place by his saying Arise let us go hence 2. That Christ saith Yet a little time I am with you Chap. 13. ver 33. Yet a little while and the world seeth me no more Chap. 14. ver 19. Hereafter I shall not talk much with you ver 30. which intimate some space of time yet to come and not so suddain a parting as the space was betwixt his rising from his last supper and his apprehension This speech therefore was spoken at Bethany after Iudas his going out and the Section contains the summe of Christs discourse with his Disciples while he staid there which was the night that Iudas received the sop and the next day and night and till towards the evening of the day after And the last words Arise let us go hence intimate his removall from Bethany to Ierusalem on the Passeover day Iudas either that night that he had received the sop or the next day layeth the plot with the high-Priests for the delivering up of his Master at the feast and having so done he returneth to his Master to Bethany again And the next day which was the Passeover day Christ sendeth Peter and Iohn from thence to prepare the Passeover for him and when he saw time he calls Arise let us go hence and so he setteth for Ierusalem with the rest of the Disciples and Iudas in the company SECTION LXXXIII MATTH Chap. XXVI from Ver. 17. to Ver. 30. MARK Chap. XIV from Ver. 12. to Ver. 26. LUKE Chap. XXII from Ver. 7. to Ver. 24. CHRIST eateth the Passeover ordaineth the Lords Supper c. PETER and Iohn who were sent to prepare the Passeover had this work to do They were to get a room fitting to that their Master directs them by a sign They were to get a Lamb and to bring him into the Temple and there to have him killed and his blood sprinkled under the name of a Paschall for thirteen persons For no Lamb could be eaten for a Paschall whose blood was not first sprinkled at the Altar and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the name of a Paschall and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by count for such a number of persons as had agreed to be at the eating of him Talm. in Pesachin per. 5. as Christ died but for a certain number Which shews had not the Evangelists done it otherwise that Christ ate his Passeover on the same day that the Jews did theirs which some upon misunderstanding of Ioh. 18.28 have denied nay that it was not possible otherwise for how impossible was it to get the Priests to kill a Paschall for any upon a wrong day Having got the Lamb thus slain at the Temple they were to bring him home to the house where

other evidence which see explained Chap. 17.18 And by her power and sentence our Lord was crucified and for a quarrell of hers being accused and condemned by Pilate as a traytour to the Roman power for saying he was a King This is the rather mentioned now there is speech of Romes last bloodinesse against Christs Witnesses that it might be shewed that it persevered the same to his that it had been to him and that to the last and that these Witnesses drunk but of the same cup that their Master had drunk before them She is called spiritually 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Jews speak Sodom and Egypt Sodom for filthinesse and Egypt for Idolatry and mercilesnesse Never did place under heaven wallow in fleshly filthinesse and particularly in the Sodomitick bestiality as Rome did about those times that Iohn wrote and how little it hath been mended under the Papacy there are Records plain enough that speak to her shame He that reades Martiall and Iuvenal to name no more may stand and wonder that men should become such beasts and it had been better that those Books had been for ever smothered in obscurity then that they should have come to light were it not only for this that they and others of the like stamp do give that place her due character and help us the better to understand her description It is observable what Paul saith Rom. 1.21 22 23 24. that because the Heathen had brutish conceptions concerning God abasing him he gave them over to brutish abasing their own bodies by bestiality or indeed by what was above bestiall And so he shews plainly that Gods giving up men to such filthinesse especially Sodomy was a direct plague for their Idolatrous conceptions of God and their Idolatry And to this purpose it may be observed that when the Holy Ghost hath given the story of the worlds becoming Heathenish at Babel for and by Idolatry Gen. 11. he is not long before he brings in mention of this sin among the Heathen and fearfull vengeance upon it Gen. 19. Apply this matter to the case of Rome and it may be of good information The casting their dead bodies in the streets speaks the higher spite and detestation against them and in this particular they are described different from their Master And as they had prophesied three years and an half so they lay unburied three daies and an half till there was no apparent possibility of their recovery But they revive and go to heaven and a tenth part of the City fals by an Earthquake and seven thousand perish but the rest of that part of the City that fell who perished not gave glory to God Nine parts of the City left standing still whose ruine is working still from henceforward by the Gospel that these Witnesses had set on foot which brings in the Kingdomes to become the Kingdomes of Christ c. REVEL CHAP. XII AS Daniel Chap. 2. giveth a generall view of the times from his own daies to the coming of Christ in the mention of the four Monarchies in the four parts of Nebuchadnezzers Visionary Image which should runne their date and decay and come to nothing before his coming and then in Chap. 7. handles the very same thing again in another kinde of scheme and something plainer And then in Chap. 8. 10. 11. 12. doth explain at large and more particularly some of the most materiall things that he had touched in those generals So doth our Apocalyptick here and forward He hath hitherto given a generall survey of the times from his own daies to the end and now he goes over some of the chief heads again with explanation And first he begins with the birth of Christ and the Christian Church and the machination of the devil to destroy both The Church of the Jews bringeth forth her chief childe and the devil seeketh to destroy him He is pictured 1. A great red Dragon Old Pharaoh who sought to devour new born Israel is much of the like character Isa. 27.7 Psal. 74.13 c. 2. With seven heads So many had the persecuting Monarchies Dan. 7. the Lion one the Bear one the Leopard four and the fourth beast one 3. And ten horns Parallel to the Syrogrecian persecutors Dan. 7.7 c. 4. With his tayl he drew and cast down the third part of the starres As the Tyrant Antiochus had done Dan. 8.10 So that by these allusive descriptions phrases of old stories fetched to expresse new is shewed the acting of the devil now by his mischievous and tyrannicall instruments with as much bitternesse and bloody-mindednesse as he had done in those The womans fleeing into the wildernesse alludes to Israels getting away into the wildernesse from the Dragon Pharaoh Exod. 14. c. And her nourishing there a thousand two hundred and sixty daies speaks Christs preservation of that Church in the bitterest danger and daies like the daies of Antiochus This Vision aims at the great opposition and oppression the Church and Gospel underwent from the first rising of it to the ruine of Ierusalem and their preservation in all that extremity The battel betwixt Michael and the Dragon is of the same aim and time with the former but it speaks thus much further that the Church is not only preserved but the Dragon conquered and cast to the earth Heaven all along in this Book is the Church the earth therefore may be properly understood of the world and here more especially of that part of worldly ones the unbeleeving Jews and that the rather because the Gentiles here are called the wildernesse as they be also in severall other places in Scripture The devil therefore is cast out of the Church by the power of Michael the Lord Christ that he cannot nestle there and he goes into the rest of the Nation that did not beleeve much like the tenour of that parable Matth. 12.43 44 45. The Woman hath Eagles wings alluding to Exod. 19.4 and gets into the wildernesse the persecuted Church and Gospel gets among the Gentiles The devil casts venom as a flood after the Woman-Church and the earth swallows it up the unbeleeving Jews do as it were drink up all the poyson of the devil and together with raging against the Church they grow inraged one against another and against the Romans till they become their own destroyers And indeed though it were a most bitter time with the Church while she was among the combustions that that Nation had within it self yet their raging one against another the more is increased in their particular quarrels the more it avenged her quarrell and turned their edge from off her upon themselves The devil seeing this betakes himself to fight against the Womans seed the Church of the Gentiles and the Treatise of that begins in the next Chapter REVEL CHAP. XIII When Rome hath slain Christ and destroyed Ierusalem Satan gives up his Power and Throne to it and that deservedly as to one