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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

intended and their meaning is easie to be understood but to come to allot them severally to this or that time or place is but to do that that when ye have done all you can will come to no surer bottom to rest upon then your own conceit and supposall The matter of them is expressed as to the most part by allusion to the plagues of Egypt as boils blood darknesse and so it clears the thing intended namely in generall to shew how the mysticall Egypt Chap. 11.8 after all her oppression and persecution of the Israel of God should at last come to receive her just reward as old Egypt had done and that God would follow her with plagues till he had destroyed her They are somewhat like the plagues of the seven Trumpets some of which as we observed did in generall speak the state of the world till the rising of Antichrist and those Vials may be understood as the generall description of his plagues and ruine We observed in Chap. 6. and that upon good Scripture ground that the six Seals did all but speak one effect namely the destruction of the Jewish Nation but brought to passe by severall judgements and the like interpretation may be made here The first Viall brings a noisom Boyl upon the worshippers of the Beast this was the sixth plague of Egypt but here the first for that plague in Egypt came home to Iannes and Iambers the Magicians that they could not stand before Moses Exod. 9.11 And that both this and all the rest might be shewed to reach home even to the veriest deceivers and ringleaders of mischief in Antichristian Egypt this is justly set in the first rank The second and third here referre to the one plague of blood in Egypt and these exceed that For there all the rivers and ponds were indeed turned into blood but the Egyptians digged for water about the river to drink Exod. 7.24 and found it and it was not turned into blood The question and answer of Aben Ezra is pertinent It is said there was blood throughout all the Land of Egypt And the Magicians did so with their inchantments Now how could the Magicians turn water into blood when there was no water left but all was blood And he answers Aaron only turned the waters that were above ground into blood not those that were under ground but here sea and rivers and fountains and all are become blood still to shew how throughly the plagues should come home At these plagues there is mention of the Angel of the waters ver 5. which since all the Angels here are characted in the garb of Priests as hath been said may also be understood as alluding to that Priest whose office it was to have care of the waters and to look that there should be water enough and fitting for the people to drink that came up to the three Festivals Among the offices of the Priests at the Temple this was one Maym. in Kele Mikdash per. 7. and Nicodemus whom the Talmud speaks of was of this office Aboth R. Nathan per. 6. The fourth Viall poured into the sunne brings scorching heat this seems to allude to Ioshua's or Deborah's day when the starres from heaven fought the sunne standing still so long did not only give light to Israel but probably heat and faintnesse to the Canaanites and Psal. 121 6 seems to referre thither The sun shall not smite thee by day As in the fourth they are plagued by the sun so in the fifth by want of it The seat of the Beast darkened as Pharoahs Throne and Kingdome was and this darknesse bringing horrour and pains as Egypts did through dreadfull apparitions in the dark The drying up of Euphrates for the Kings of the East under the sixth Viall seems to speak much to the tenour of the sixth Trumpet the loosing of the four Angels which were bound at Euphrates Those we conceived the Turks to plague Christendom these we may conceive enemies to plague Antichrist The allusion in the former seems to be to the four Kings from beyond Euphrates that came to scourge Canaan Gen. 14. this to the draining of Euphrates for Cyrus and Darius to take Babylon For having to treat here of a Babylon as ver 19. the scene is best represented as being laid at the old Babylon Now the Historians that mention the taking of Babylon by Cyrus tell us it was by draining the great stream of Euphrates by cutting it into many little channels The Egyptian plague of frogs is here translated into another tenour and that more dangerous three unclean spirits like frogs come out of the mouth of the Dragon Beast and false Prophet spirits of devils working miracles c. This is named betwixt the sixth and seventh Viall though the acting of the delusions by miracles were all the time of the Beast and false Prophet because of the judgement now coming for though all deluders and deluded received their judgements in their severall ages yet being here speaking of the last judgements of Antichrist they are all summed together He is here called the false Prophet as being the great deluder of all The fruit of all these delusions is to set men to fight against God whose end is set forth by allusion to the Army of Iabin King of Canaan Iudg. 5.19 broken at the waters of Megiddo The word Armageddon signifies a mountain of men cut in pieces Here that solemn caution is inserted Behold I come as a thief Blessed is he that watcheth and keepeth his garments The Priest that walked the round of the Temple guards by night had torches born before him and if he found any asleep upon the guard he burnt his cloathes with the torches Middoth per. 1. halac 2. The seventh Viall concludes the Beasts destruction The great City is said to be divided into three parts either as Ierusalem was Ezek. 5.11 12. a third part to pestilence a third part to the sword and a third part to dispersion and destruction in it or because there is mention of an Earthquake this speaks its ruining in generall as Zech. 14.4 5. A tenth part of it fell before Chap. 11.13 and now the nine parts remaining fall in a tripartite ruine REVEL CHAP. XVII MYSTICAL Babylon pictured with the colours of the old Babylon Rome so called as being the mother of Idolatry as Babel was the beginning of Heathenism and the mother of persecution Babylon destroyed Ierusalem so did Rome and made havock of the Church continually She is resembled to a woman dockt with gold c. as Isa. 14.4 sitting upon a seven-headed and ten-horned Beast as Chap. 13.1 Which Beast was and is not and yet is it shall ascend out of the bottomlesse pit and shall go to perdition Rome under the Papacy was not the same Rome it had been and yet it was Not Rome Heathen and Imperiall as it had been before and yet for all evil Idolatry persecution c. the same Rome to all purposes

power of Satan by the word of truth as Satan had destroyed men by words of falshood Luke doth properly draw up his line to Adam now when he is to begin to preach the word The line on this side the captivity for which there is no record elswhere in Scripture Matthew and L●●k took from some known records then extant among the Nation R. Levi saith there was found a book of genealogies at Ierusalem in which it was written Hillel was of the family of David Ben Jat●aph of the family of Asap c. Tal. Ierus in Taanith fol. 68. col 1. They kept the records of pedigrees and of all other they would be sure to keep those of the family of David because of the expectation of the Messiah from it SECTION XI MATTH Chap. IV. from the beginning to Ver. 12. MARK Chap. I. Ver. 12 13. LUKE Chap. IV. from the beginning to Ver. 14. The seed of the woman and the Serpent combating MARK and LUKE by these words immediatly the spirit driveth him and Iesus returned from Iordan do make the order necessary so that as for the subsequence of this to what preceded there can be no scruple Only there is some difference twixt Matthew and Luke in relating the order of the temptations which Matthew having laid down in their proper rank as appeareth by these particles then ver 15. and again ver 8. Luke in the rehearsing of them is not so much observant of the order that being fixed by Matthew before as he is carefull to give the full story and so to give it as might redound to the fullest information As our mother Eve was tempted by Satan to the lust of the flesh the lust of the eyes and the pride of life as 1 Joh. 2.16 for she saw it was good for food that it was pleasant to the eyes and to be desired to make one wise Gen. 3.6 so by these had it been possible would the same tempter have overthrown the seed of the woman For he tempted him to turn stones into bread as to satisfie the longing of the flesh to fall down and worship him upon the sight of a bewitching object to his eyes and to fly in the aire in pride and to get glory among men Luke for our better observing of this parallel hath laid the order of these temptations answerable to the order of those Iesus being baptized about the feast of Tabernacles toward the latter end of our September is presently carried into the wildernesse of Iudea by the acting of the holy Spirit to enter that combat with the Serpent which was designed Gen. 3.15 Forty dayes and forty nights He being all the while in watching fasting and solitude and among the wild beasts but safe as Adam among them in innocency the Devill tempteth him invisibly as he doth other men namely striving to inject sinfull suggestions into him but he could finde nothing in him to work upon as Ioh. 14.30 therefore at forty dayes end he taketh another course and appeareth to him visibly in the shape of an Angel of light and so had Eve been deceived by him mistaking him for a good Angel and trieth him by perswasion by Scripture and by power but in all is foiled mastered and banished by sword SECTION XII JOHN Chap. I. from Ver. 15. to the end of the Chapter CHRIST is pointed out by Iohn and followed by some Disciples COnceive the continuance of the story thus Christ newly baptized goeth immediatly into the wildernesse and leaveth Iohn at Iordan on Iudea side In the time of the forty dayes temptation Iohn having now gathered his harvest of Disciples on that side the River goeth over into the country beyond Iordan and baptizeth in Bethabara Thither came some Pharisees by commission of the Sanhedrin to question him about the authority whereby he baptized making no strangenesse at baptizing which had been so long in use among them but questioning his authority to baptize in that tenour that he did The next day after their questioning of him Christ cometh into sight is pointed out by Iohn and followed by some of his Disciples For half a year Iohn had baptized in the Name of Christ and knew him not ver 31 33. Only as all the Nation expected the Messias to come in time and Iohn had it revealed to him that he was now ready to appear so Iohn baptized and the people came to him upon this account He professed to all that came to him to be baptized and so he did to the Jews Commissioners now that he baptized only in the Name of him that was to come after him whose shoos latchet he was not worthy to unloose ver 27. Let a passage in Tosaphtoth comment upon these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is the token of a servant He ties his Masters shoos or looses his shoos and bears his things after him to the bath In Kiddushin cap. 1. And the like saith Maymony in Mekerah cap. 2. A Canaanite servant is like land as to buying and he is bought by money or by script or by service in way of earnest And what is the earnest in buying servants Namely that a man use them as they use servants before a Master As to loose his shooe or to tie his shooe or to carry his things after him to the bath c. So that those that were baptized in this time of whom there was a very great number knew not of Iesus of Nazareth his being the Christ nor knew they more of Christ then they had known before but only that he was ready to come only they were baptized into faith in him and to repentance But when Christ himself came to be baptized Iohn had discovery of him and so is able now upon the sight of him to point him out to his Disciples whereupon Peter and probably Iohn and Andrew and Philip and Nathanael follow him SECTION XIII JOHN Chap. II. All the Chapter Water turned into wine CHRISTS first Passeover after his Baptisme THe words The third day in ver 1. mean they either the third day from Christs coming into Galilee Joh. 1.43 or the third day from his conference with Nathanael or the third day from the Disciples first following him they give demonstration enough of the series and connexion of this Chapter to the former It was about the middle of our November when Christ came out of the wildernesse to Iohn at Bethabara and then there were about four moneths to the Passeover which time he spent in going up and down Galilee and at last comes to his own home at Capernaum Those two passages being laid together The day following Iesus would go forth into Galilee Joh. 1.43 And After this he went down to Capernaum and continued there not many dayes and the Iews Passeover was at hand Joh. 2.12 do make it evident that Iesus had now a perambulation of Galilee which took up a good space of time So that this first miracle of turning water into

in the beginning We have parted the story of the calling of Levi from the story of the feast that he made for Christ after his call although all the Evangelists that handle his story have laid them close together The warrant upon which we have parted them although they be so neerly joyned in the text is from these two things 1. From undoubted evidence by the current of the history and the progresse of the Evangelists hitherto which makes it plain that Levies calling was at that time that we are now upon or as it is laid in the end of this Section 2. From this evidence that his feast was not of a good while after his call in that Matthew saith while he was speaking namely about fasting and putting new cloth into an old garment c. which speech both the other Evangelists place at Levies feast or presently upon it Iairus came unto him See Matth. 9.18 Mark 2.15 18 19. Luk. 5.29 33 c. Now it is plain by the processe of the history of Mark and Luke that very many things and a good space of time intercurred between the calling of Matthew or Levi and the coming of Iairus for Levies call is in Matth. 2.14 and Luk. 5.27 and the story of Iairus his coming is not till Matth. 5.22 and Luk. 8.41 Now in that these words that Christ was in speaking when Iairus came to him Matth. 9.18 were spoken at Levies feast Luk. 5.29 33. it is apparent that his feast was a good space of time after his call and hence have we warrant for the putting of those stories in the harmonizing of the Evangelists The three indeed that speak of these stories do handle them together because they would dispatch Levies story at once and Mark and Luke do mention what occurred at his feet but when they have done that they return to the story and time that properly followed in order after his calling Here therefore is the reason of Matthews so farre dislocating the story of the palsie man that is before us as he hath done namely because in that ninth Chapter he pitcheth upon the time of Levies feast and from that time goes on forward with the story succeeding it And so having pitched upon the time of his feast he also brings in the story of his call because he would take up his whole story in one place as the other Evangelists have also done and with the story of his call he hath likewise brought in the story of the palsie man because it occurred at the same time Matthew is not ashamed to proclaim the basenesse of his own profession before he was called that that grace might be magnified that had called him He was a Publican and as it seemeth at the Custom-house of Capernaum to gather custom and tribute of those that passed over the water or that had to deal on that sea of Galilee The Ierus Talm. hath this Canon Demai fol. 23 col 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Pharisee or one of the religion that turns Publican they turn him out of his order but doth he leave his Publicanisme they restore him to his order again so unconsistent did they repute this profession and religion Maym. in Gezelah par 5. Men of whom it may be presumed that they are robbers and of whom it may be presumed that all their wealth is gotten of rapine because their trade is a trade of robbers as Publicans and theeves it is unlawfull to use their wealth c. He becomes an Apostle and a penman of the Gospel He wrote his Gospell first of all the four and wrote it in Greek though he wrote it more particularly for Hebrews for the Hebrew tongue was so lost that it was not ordinarily to be understood and the Greek Bible was the readiest in the hands of the unlearned to examine the quotations from the old Testament that he or any other of the divine Penmen should alledge The Prophets had been but very lately before Matthews time turned into the Chaldee tongue by Ionathan ben Vzziel and the Law by Onkeles a little after and the Ierusalem Talmud tells of a Targum or tradition of Iob which Gamaliel Pauls Master had Shabb. fol. 15. col 3. and all this because the originall Hebrew was not commonly understood And in the reading of the Law and Prophets in the Synagogues they had Interpreters that rendred it into the Syriack as was said a little before because they understood not the Originall therefore it were unreasonable that Matthew should write in Hebrew a Language then to the most unknown SECTION XIV JOHN Chap. V. All the Chapter An infirm man healed at Bethesda FOr the justifying and cleering of the order in this place these things are to be taken into consideration 1. That the first thing that the two Evangelists Mark and Luke who are most exact for order have placed after the calling of Levi is the Disciples plucking the ears of Corn. They have indeed interserted Levies first and Iohns disciples questioning about fasting but that was more for the dispatching of Levies story altogether then for the propriety of their subsequence each to other as hath been shewed already 2. In that the story of the Disciples plucking the ears of Corn is joyned by them next we are to look for a Passeover between for till the Passeover was over and the first-fruits sheaf offered the second day after it was not lawfull to meddle with any Corn to use or to eat it Lev. 23.14 3. Christ had said in the field of Sichem that it was then four moneths to harvest Joh. 4.35 that is to the Passeover at what time their Barley harvest began Lev. 23.11 c. Now casting up the time from that place and speech taken up in the current of the story from thence hither we cannot but conclude the four moneths to be now up and this to be the Passeover then thought upon in those words And we may conceive that the Evangel●st hath the rather omitted to call it by its proper name or to speak it expresly that this feast was the Passeover because in that speech he had given fair intimation how to understand the next feast of the Iews that he should speak of He mentioneth indeed a Passeover in Chap. 6.4 but we shall finde by the progresse of the story in the other Evangelists that that was yet so farre yet to come that it cannot in the least wise be supposed to be that which was to come within four moneths after Christs being in the field of Sichem The feast of the Iews therefore that he speaketh of in the first verse of this Chapter must needs be that Passeover referred to Ioh. 4.35 and this considered doth cleer the order At this Passeover a man is healed at Bethesda who had been diseased from seaven years before Christ was born This was a pool first laid up by Solomon as may be conjectured from Iosephus de Bel. lib. 5. cap. 13.