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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

Talmud also in Erubhin fol. 29. saith thus Rabba saith Behold I am like ben Azzai in the streets of Tiberias The Glosse thereupon saith thus Ben Azzai taught profoundly in the streets of Tiberias and there was no man in his daies that was a remover of mountains like him By removing of mountains meaning how able men they were and how they could overcome the greatest difficulties in Divinity Which common phrase Christ useth to face that wretched boasting of theirs of their own parts and worth and to set up faith in its proper dignity as that that is only able for all things SECTION LXXV MATTH Chap. XXI from Ver. 23. to the end of the Chapt. MARK Chap. XI from Ver. 27. to the end And Chap. XII from the beginning to Ver. 13. LUKE Chap. XX. from the begin to Ver. 20. CHRIST in the Temple posing them about Johns Baptism The parable of the Vineyard c. THe continuation of the order is apparent CHRIST cometh again from Bethany into the Temple and there being questioned by what authority he did what he did he stops their mouth by proposing a question again What they thought of Iohns authority by which he made that great change in Religion that he did and intraps them in such a dilemma as they are not able to get out of He proposeth the Parable of the Vineyard and Husbandmen and by it sheweth the priviledges and yet the perversness of the Jewish Nation and their destruction from Isa. 5. c. See R. Tanchum fol. 54. col 4. SECTION LXXVI MATTH Chap. XXII from the beginning of the Chapter to Ver. 15. The Parable of the Wedding Supper THe order is plain of it self The Parable setteth forth the Jews despising of the means of grace and evil usage of those that were sent unto them ver 5 6. and for this their destruction and ruine of their City and the calling of the Gentiles c. SECTION LXXVII MATTH Chap. XXII from Ver. 15. to the end And Chap. XXIII all the Chapter MARK Chap. XII from Ver. 13. to Ver. 41. LUKE Chap. XX. from Ver. 26. to the end of the Chapt. Tribute to Cesar. The resurrection asserted in the Law The great Commandment Christ how Davids sonne Wo against the Scribes and Pharisees THe Evangelists are so clear in their order both here and a good way forward that there can be no scrupling in it The question proposed Whether it were lawfull to give tribute to Cesar proceeded from that old maxime among them upon mistake of Deut. 17.15 that they ought not to be subject to any power or potentate which was not of their own blood or Religion the holding to which maxime cost them the ruine of their City and Nation His answer from the Image of Cesar upon their coin was according to their own concessions The Ierusalem Talmud doth personate David and Abigail talking thus Abigail said What evil have I done or my children or my cattell David saith to her Because thy husband vilified to Kingdom of David She saith Art thou a King then He saith to her Did not Samuel anoint me King She saith to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Coin of our Lord Saul is yet current In Sanhedr fol. 20. col 2. Maym. in Gezelah per. 5. A King that cuts down the trees of any owner and makes a bridge of them it is lawfull to go over it c. How is this to be understood Of a King whose Coin is current in these Countries for the men of the Country do thereby evidence that they acknowledge him for their Lord and themselves his servants But if his Coin be not current then he is a robber c. The topick from whence he argueth the resurrection against the Sadduces is also acknowledged by the Writers of that Nation Tanchum fol. 13. col 3. The holy blessed God doth not joyn his Name to the Saints while they are alive but when they are dead as it is said To the Saints which are in the earth c. But behold we finde that he joyns his Name to Isaac meaning he cals himself the God of Isaac while he was alive c. Jerus in Beracoth fol. 5. col 4. Whence is there proof that the righteous are called living when they are dead c. He poseth the Pharisees in their very Catechism they used it as a common name for the Messias to call him the son of David and yet when they are put to it to observe that David cals him Lord they are so farre nonplust that they have not only not what to answer for the present but this silenceth them from future disputes Now therefore he fals upon them with their deserved character and doom and as in Matth. 5. he had pronounced beatitudes so here in Matth. 23. he denounceth woes and curseth these men from Isa. 65.15 c. This Chapter as it is a speech to and of the Scribes and Pharisees and treateth of their doctrines and demeanours so from their own Pandects and Authors may it be explained from point to point those speaking out their doctrines and practises to the full Their sitting in Moses chair ver 1. meaneth them as Magistrates to whom Christ injoyneth all lawfull obedience Vid. Sanhedr per. 1. halac 6. Their heavy burdens ver 4. translates their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which they speak so much and so highly Their Tephillin are called Phylacteries ver 5. which meaneth not only Observatives because they were memorials of their duty and devotions being four portions of the Law written in two parchments and the one worn upon their forehead and the other upon their left arm but Preservatives as being reputed by them a fence against evil spirits Ierus Beracoth fol. 2. A man hath need to say over his Phylacteries every evening in his house to fright away evil spirits They loved to be called Rabbi Rabbi ver 7. R. Ahibah said to Eliezer Rabbi Rabbi Jerus Meed Ka●on fol. 81.1 And yet they had this rule against it Love the work but hate the Rabbiship Maym. in Talm. Torah per. 3. Call no one father ver 9. in that sense as they owned their Doctors by the title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 relying upon the authority of humane doctrines Their permitting and practising to swear by the Temple ver 16. came into a common custom Juchas fol. 50. col 1. Baba ben Bota sware by the Temple and so did Rabban Simeon ben Gamaliel and this was a custom in Israel Their tithing mint annise and cummin ver 23. explained in the Talmudish treatises Demai whited sepulchers ver 27. Shekalim per. 1. halac 1. In the moneth Adar they whited the sepulchers And the reason is given by the Gomarists that people hereby might have the better discovery of them the better to avoid defilement by them which well observed sets on Christs invective against these wretches the more Gomar utriusque Talm. in loc Ierus in Maasar Sheni fol. 55.3 Their

familiarity with Titus the sonne of Vespasian when he came up to the Jews Warres There is mention in Ierus in Taanith fol. 66. col 1. and again in Megillah fol. 70. col 3. of the Scribes or learned Iews of Chalcis against whom the people rose and tumultuated In the one place it is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It may be they were of this Agrippa's planting there As Paul pleads for himself Festus takes him to be beside himself but Agrippa better acquainted with those kinde of things that he spake of was much moved and concludes that had he not appealed to Caesar he might have been quit What he did in this appeal was not a small thing and it is very questionable whether ever Jew had appealed from their own Sanhedrin to the Heathen Tribunall before But for this he had a Divine warrant ACTS CHAP. XXVII PAUL shipped for Rome and Luke with him and Aristarchus a Thessalonian Paul cals him his fellow prisoner Col●ss 4.10 whether now or not till he came to Rome is a question Trophimus an Ephesian is also now with him Acts 21.29 whom he leaves sick at Miletum as he passeth by those coasts of Asia Act. 27.2 2 Tim. 4.20 and there likew●se he leaves Timothy Who else of those that went with him to Ierusalem Act. 20 4. were now with him is uncertain It was now farre in the year and winter entring for the feast of expiation was over so that they meet with a tempestuous journey and at last suffer shipwrack and swim for their lives and do all escape The Reader by the time of the writing of the second Epistle to the Corinthians which he hath passed will easily see that what he speaks there A day and a night I have been in the deep 2 Cor. 11.25 cannot be understood of his shipwrack now but referres to some time a good while ago ACTS CHAP. XXVIII from the beginning to Ver. 30. CHRIST LIX NERO. V PAUL and his company are the three winter moneths in Malta where he doth some miracles And when winter was now drawing over they put to sea again in an Alexandrian bottom whose badge was Castor and Pollux or the picture of two young men on white horses with either of them a javelin in his hand and by him half an egge and a starre whom Heathenish folly and superstition conceited to have been twins begotten by Iupiter and Deities favourable to those that sailed on the sea And this seemeth to have been the reason why Luke doth mention this circumstance because he would intimate the mens superstition as expecting better sailing under this badge then they had had From Melita they sail to Syracuse in Sicilie and there abide three daies From thence to Rhegium in Italy and from thence to Puteoli there they finde Christians and stay with them seven daies and then set away for Rome At Appii Forum aboue 50 miles from the City some of the Roman Christians hearing of their coming come ●o meet them and at the Tres Tabernae 33 from the City they meet with 〈◊〉 and so they injoy the society of one another some space together as they tr●vell along which was no small refreshing to Paul who had desired so much and so long to see them ACTS CHAP. XXVIII Ver. 30. And Paul dwelt two whole years in his hired house and received all that came to him 31. Preaching the Kingdom of God and teaching those things which concern the Lord Iesus Christ with all confidence no man forbidding him JULIUS the Centurion that had brought him and the rest of the prisoners from Iudea had been his friend and favourer from their first setting out Chap. 27.3 and so continued even to the time of his setling in Rome obtaining him this liberty that he might take lodgings of his own and there he was kept under a restraintlesse restraint After three daies he sends for the chief of the Jews and laies open his case before them and upon a day appointed he asserteth and expoundeth the truth and doctrine of the Gospel whereupon some beleeve but others do the rather become his enemies His accusers that were come from Iudea to lay in his charge against him for we can hardly suppose otherwise but that some such were come would be urgent to get their businesse dispatched that they might be returning to their own homes again and so would bring him to triall as soon as they could and that his tr●all was reasonable early this year it appeareth by his own words in his second Epistle to Timothy where he speaketh of his Answer that he had been at and requireth Timothy to come to him before winter 2 Tim. 4.16 21. As he appealed to Nero himself so Nero himself heard his cause Philip. 1.13 2 Tim. 4.16 and here it was possible Paul and Seneca might see each other at which time all that had owned him before withdrew themselves for fear and durst not stand by him or appear with him in this danger Tacitus mentioneth a case much like his which had been tried two years before namely of Pomponia Graecina a noble Lady of Rome concerning a strange Religion Superstitionis externae rea mariti judicio permissa I●que prisco instituto propinquis coram de capite famáque conjugis cognovit inson●em nuntiavi● This that he calleth externa superstitio cannot well be understood of any Religion but either Judaism or Christianity for any Heathen superstition did relish so well with them that it could hardly have brought her into danger If her perill of l●fe then were because of Christianity as very well it might it was a terrible example that lay before the Christians there and if it were not then this triall of Paul being of a doubtfull issue and consequent and full of danger it made poor Pauls friends to shrink aside in this his extremity and to be to seek when he had most need of them At my first answer saith he none stood with me but all forsook me In which words he doth not so much referre to what or how many more Answers he was called to as the postscript of that Epistle seemeth to construe it as he doth intimate that even at the very first pinch and appearance of danger all that should have been his assistants started from him It may be Demas his imbracing of the present world 2 Tim. 4.10 signifieth in this sense that he forsook Paul and shifted for himself and sculked to avoid the danger or if it be taken that he returned to his worldly imployments again or that he returned to his Judaism again mean it what it will we shall see in the story of the next year that he returned to Paul and to his station again So that his failing was but as Peters deniall of his Master repented of and recovered It was a hard case and a great triall with the Apostle when in so signall an incounter and so imminent danger of

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