The works of the Reverend and learned John Lightfoot D. D., late Master of Katherine Hall in Cambridge such as were, and such as never before were printed : in two volumes : with the authors life and large and useful tables to each volume : also three maps : one of the temple drawn by the author himself, the others of Jervsalem and the Holy Land drawn according to the author's chorography, with a description collected out of his writings.

Reason of the Order.

THE subsequence and jointing of this story of Nicodemus, unto that which is re∣corded in the latter end of the second Chapter (of Christs doing many miracles at Jerusalem at the Passover) is so apparent out of Nicodemus his own words ver. 2. and out of the words of the Evangelist ver. 22. that it needeth no proof and evidence, but only to point at these verses for the proving of it. Yet that we may observe both the con∣nexion of this Chapter with the former, and also the times and juncture of this Chapter within it self, let us view it a little at large, and take our prospect from the three and twentieth verse of the second Chapter. Now when Jesus was in Jerusalem at the Passover on the Feast day, many believed in his name when they saw the miracles that he did. This feast day at the Passover, may best be conceived to be the first day of the festival week, or the day after the Passover was eaten; for on that day was the appearance of the people in the Court of the Temple, as the Law appointed, that thrice every year they should appear before the Lord. For that appearing mentioned in the Law, (saith Rambam) was that every one appear in the Court, the first holy day of the festival, and bring an offering. In Hagg. per. 1. On that day therefore, the concourse of the people being the greatest, it is most proper to suppose that Christ began to shew himself in his miraculous power, as he had done a day or two before in his Prophetick zeal, in driving the market out of the Temple.

What miracles they were that he wrought is not mentioned; it is most rational and most agreeable to his workings afterward; to hold, that it was healing of diseases and casting our Devils: but whatsoever the miracles were for particular and distinctive quali∣ty, the power shewed in them was so great, that it made Nicodemus confess and others acknowledge that none could do such, but a teacher come from God: and it made the Galileans who were spectators now, to receive him when he came amongst them after∣ward, Joh. 4. 45. Such works had never been done in their sight till now, and they had never had such miraculous spectacles at their appearances before: and so he shewed them at once that it is not in vain to wait upon God in his appointments, and that the great Prophet was come among them: and yet on that very day come three years they put him to death.

Nicodemus undoubtedly was a spectator and witness of what was done, and so the Sy∣riack translator seemeth to conclude, when he rendreth the beginning of this Chapter thus, Now there was one of the Pharisees named Nicodemus there: and so his own words seem to argue, as spoken not upon hearsay, but upon ocular witness, we know thou art a teacher come from God, for none can do such miracles, &c. He having seen those wondrous workings by day came to Jesus that night, as may in most probability be conjectured and the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 very properly rendred in such a definite and determinate construction: For there can be no doubt but he would come with the first conveniency he could, being taken with those miracles, and desiring to have some communication with Christ, and not knowing how soon he might be getting out of Town: However, if he did not come that night, yet doubtless he would delay as little as he might, and if he came any time before Christ left Jerusalem, as it is past all controversie he did, it is of force enough, to prove and clear the connexion of this story of Nicodemus, to that of Christs working miracles at the Passover, in the Chapter before.

Now how long our Saviour stayed at Jerusalem, before he went into the country of Judea, which is the next story that is related, and of which the two and twentieth verse speaketh, is somewhat uncertain. The next intimation that we have of a fixed time, in the following story, is in Chap. 4. 35. where when Christ is fleeing out of Judea for his own safety, upon the report of Johns imprisonment, and how the Pharisees were infor∣med that he made more Disciples than John, he himself saith, that it was then four months to harvest: that is, to the next Passover, for then did their harvest begin, as we shall shew when we come to that verse: Now that passage will help us to take up the times of this Chapter the better: though we cannot so undoubtedly fix the actions and abode of our Saviour in this or that place, to their certain times; Four months before harvest, fell out to be about the latter end of our November, and till that time had Christ remained at Je∣rusalem and in Judea, sometimes in the one place and sometimes in the other, from the Passover before, which was the space of about eight months: What time he spent in either place is not attainable to know, nor much material to enquire after: certain it is that feast of Pentecost, and the Feast of Tabernacles came between, and it is very proba∣ble that he was at Jerusalem at those Feasts, according as the Law appointed, howsoever he was in the Country both before and after.

And now to look a little after the times and progress of the Ministery of the Baptist also, of whose preaching and walking at liberty, you hear the last in this Chapter: his staying and baptizing, is confined especially to three places: to the country of Judea, Luke 3. 3. Bethabara beyond Jordan, Joh. 1. 28. and Aenon near Salim, Joh. 3. 23. In the first place he spent about half a year, namely from his beginning to baptize, which was about Easter, till he had baptized Christ, about the Feast of Expiation or of Tabernacles: For John being half a year older than Christ, Luke 1. 26. &c. is to be supposed to have enter∣ed into his Office of Preaching and Baptizing, such a space before Christ entered into his publick Ministery, which was at his Baptism, and which was in September as we have pro∣ved before. All that time therefore John continued in the country of Judea upon the coasts of Jordan coasting up and down there as he saw occasion, and as it served best for his imployment. When Christ is baptized by him, the next tidings that we hear of him is at Bethabara, but when he flitted thither, and how long he continued there, it is uncer∣tain. When Christ returned out of the wilderness after his temptation, he finds him there, namely, about six weeks after his Baptism, but it is somewhat probable that he had remo∣ved thither presently after our Saviour was baptized: for it seemeth by Luke Chap. 3 21. that even all the people that John had to gather on Judea-side of Jordan, were come un∣to him, before Christ came to his Baptism: So that having no more to do on that side of the River, he removes to Bethabara on the other. But how long staid he there? It was now half a year to the next Passover or thereabout, and it may be that he spent this half year on this side Jordan as he had done the other on the other. And then hath he about half a year more, or somewhat above, to walk at liberty, and possibly he spent that time in Aenon, dividing his time of publick Ministery and liberty into three parts some∣what equally in these three places: but we need not to be so curious in searching after the very fixed times; it is enough to have the right account of the whole sum of his time, and to carry his removals in the right Series of their story.