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.

III. Some account of him as a Divine.

HE gave no small specimen of his skill also in Divinity, as well as in Oriental and other Learning, when he proceeded Doctor, which was Anno 1652. The Question upon which he disputed, was, Post Canonem Scripturae consignatum non sunt novae Revelationes expectandae. Which he managed against the Enthusiasts, against whom he

by all means opposed himself; as being greatly sensible how that Sect tended to the over∣throw of the Holy Scriptures; which were his dearest Care and Delight. He managed this Question by discoursing first, Concerning the Sealing of the Canon of the Holy Scriptures; And secondly, Concerning not expecting Revelations after it was once Seal∣ed. His meaning he stated in these three particulars; That now after the Scripture Ca∣non is sealed, Revelations are not to be expected. I. To reveal new Doctrines of Faith. Nor, II. To discover the sense of the Scriptures, or to explain the Doctrines of Faith. Nor, III. To direct our Lives and Manners. And among other Arguments whereby he proved his Question, he produced two Historical passages for that purpose. The one was, That in those very Times wherein Revelations, Inspirations and Prophesies abounded, even then Men were directed to the written Word. Yea (which is more, and most worthy of notice) from the first founding of the Church of Israel unto the expiration of it, though for the most part Prophets and Men inspired were at hand; yet God ordained not these for the standing and constant Ministry, whereby the People were to be instructed, but Priests, that were skilled in the Law, and studied the Scripture. How far do our Enthusiasts, saith he, swerve from this Divine Institution concerning the publick Ministry; Who suffer none to be a Minister, who is Learned and Studious, but he only, who is inspired with the Spirit, and who can preach by the Spirit? The other is, That the Apostle S. Paul, after the first age of the Gospel in which Revelations were often very necessary, would no longer use the Imposition of his hands, which conferred the miraculous gifts of the Holy Ghost, because he well knew, that God saw good no further to make use of such a Ministry: and therefore placeth Timothy in Ephesus and Titus in Creet, and other excellent Men elsewhere, who, though they could not confer the Spirit, yet they ordained Ministers, not inspired by the Spirit, but Learned by Study. He the next day determined Learnedly upon that Question, An mors Christi fuerit in Redem∣ptionem universalem. His Clerum which he Preached was upon 1 Cor. XVI. 22. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The sum whereof was after∣ward by him published in his Horae upon the first Epistle to the Corinthians.

And since we are considering him now as a Learned Divine, having before taken notice of him as a Learned Man; let us hear him arguing and shewing his great abilities among the Divines at Westminster. Whose notions he did not seldom oppose, even to a cha∣lenge; sometimes by the strength and clearness of his reasonings, and evidence of Scrip∣ture (for he seemed to deserve that character that was given to Apollos, a Man mighty in the Scriptures) he turned the whole Assembly: and sometimes, such was his honesty and courage, he would in some cases dissent from the whole Company, and be the only Ne∣gative in the Assembly. Some passages of his judgment in that Assembly are related in the Account of his Life, there are divers more, that deserve to be recorded to his fame and memory.

Doctor Lightfoots judgment was for general admission to the Holy Sacrament, and spake for it by these arguments. I. That though the Law forbid the unclean to come ad Sacra, yet it gave not power to any to repel those that offered themselves to come. Nor find we any such example. II. That in Matth. VII. Sanctum canibus, Give not that which is holy to the Dogs, is spoken in reference to the Apostles safety. For the Jews themselves, who use this Proverb, by Dogs and Swine understand the bitter Enemies and Persecutors of the truth. And so our Saviour hereby warrants his Disciples, though they Preach not to Persecutors, and Enemies, lest it cost them their lives. III. Circumcision was in∣differently ministred to all the Seed of Abraham, Ergo. IV. Judas received the Sacra∣ment, Ergo. And when Mr. G. instanced in Uzziah his being repelled, our Doctor answered, That it was ab Officio & loco, and withal said, Grant the Priest did and might repel the unclean, yet the case was different. For that uncleanness was external, and it might be known, whether they were purified or no. But so cannot a Minister now judge of a Mans Conscience. For though he were scandalous yesterday, yet may his re∣pentance be unfeigned by to day, for ought he knows. Dr. B. urged, That though Christ was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, yet Judas his Villany was not now known among the Disciples. Our Doctor answered, Christ had publickly marked him out for a Traitor before. Dr. H. urged, After the sop he went out. The Doctor answered, That was no Passover nor Sa∣crament, but before it. Upon this the matter arose to a great heat (for he seemed here∣in to oppose the whole Assembly) and leave was publickly given to our Author and Mr. P. to debate the point about Judas. And they did it somewhat largely. And the next day Dr. H. offered to dispute the same matter against him; but the Assembly thought fit not to allow it. Again, Matth. VII. was taken up, which Dr. Lightfoot again opposed, and desired, that the verse might be taken in this sense, which they would have, Give not the Sacrament to Dogs, lest they rend you; and then that they would consider, how doth this agree? And further urged, that Dogs in Scripture doth most constantly signifie An Enemy: and where Dog once signifies a prophane Man at large, it signifies many time for that one, either those without, or utter enemies of the Truth▪ Mr. S. pleaded

for the place thus, The Ordinances are not to be administred, where they will be pro∣phaned, but when a scandalous person comes, &c. Our Respondent denyed the Major. The other in proving it construed To tread under foot, as much as To neglect, or slight. Which received this answer, That neither the word in the Hebrew in the Old Testament, nor in the Greek in the New siguifieth in that sense. And that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies not prophaning, but a higher maliciousness, than ordinary slighting.

Again, they used that Text, for suspension from the Sacrament, in 2. Thes. III. 6. That ye withdraw your selves from every Brother that walketh disorderly. Where our Doctor de∣sired to know, how this private proof would come up to a positive proposition. For the proposition is of suspending another from the Sacrament, and this of suspending our selves from company with another. To which Dr. B. gave this answer, That though the terms be different in the Proposition and Text, yet the sense is the same. Against which our Champion argued thus, That in Matth. I. 19. for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Put her away, Erasmus and Brucioli the Italian, render it, He would depart from her. This, he conceived, did much change that sense, and spake not of any divorse at all from Joseph, but makes him Passive. Mr. P. answered again, That the Apostle, giving so strict a charge, makes the Passive an Active. He replied 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Law speaks in the Language of Man, that the Reader or Hearer may best understand. Now if the Apostle had mainly intended Actively, I conceive, saith he, he would have spoke Actively. Yet this Text being put to the Vote was carried in the Affirmative, nemine contradicente, but Dr. Lightfoot.

I perceive, I must beg the Readers pardon for so large a relation of the canvasing of one single point. But the use and pleasure of it may countervail its tediousness. Where∣by may be observed the manner of proceeding in that Assembly, (which, it may be, may be a curiosity, at least not unacceptable to some ingenious persons) and particularly the courage, honesty, quickness, learning and intimate knowledge of the Holy Scriptures, that appeared in the worthy Man of whom we are speaking.

Let us not be weary to hear his thoughts and discourse upon the other Sacrament of Baptism, as we have heard him upon that of the Lords Supper. Our Doctor did allow of private Baptism in some cases. This was opposed by some, who would have Baptism celebrated in publick only. Here the Doctor insisted upon these things. I. That in 1 Cor. I. I baptized the House of Stephanas, was in Ecclesia constituta, and the phrase im∣porteth that it was not in a Synagogue. II. Whereas some had asserted, that Circumcisi∣on was publick, he proved that it was generally private. 1. Otherwise in great Towns, every day sometimes would have been as a Sabbath; for every day would some Child come to be eight days old. 2. Moses his Wife, and Judah at Chezib, circumcised Chil∣dren distant from any Congregation. III. All the Nation was baptized, when they were to come out of Egypt, but this could not be in the Congregation. IV. The Jews Pandect tells us, That a Proselyte was to be baptized at home, as a Servant by his Master, but if either Servant or Master refuse, then should he be brought before the Congregation.

Then was there a Learned discourse between our Author and another well skilled in Hebrew Learning concerning the import of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The one in a large discourse making it to mean dipping over head and cars. Which Dr. Lightfoot largely also proved to imply no more, but Sprinkling. And finally made a challenge to them all, to produce any one place in all the Old Testament, where Baptizare, when it is used De Sacris, and in a Transient action, is not used of Sprinkling. And so assured he was of this, That he declared he held Dipping unlawful, and an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a piece of Wilworship.

Concerning Keeping the Sabbath, the first Proposition was, That the Sabbath is to be re∣membred before it come, &c. That Phrase, Before it come, Our Doctor spake against, as putting a Gloss upon the Commemoration of the fourth Commandment never heard of before. But howsoever it was carried in terminis. But he succeeded better in his dis∣like of the third Proposition, which was, That there be no feasting on the Sabbath: he in∣stancing in Christs feasting, Luke XIV. and in his feasting, at least Dining, with all his Disciples in Peters House, Matth. VIII. Whereupon it was thus proposed, That the Diet on the Sabbath day be so ordered, that no servants or others be unnecessarily kept from the pub∣lick Service.

The Assembly discoursing concerning Marriage, whether it should be denyed to be a part of Gods Worship, or whether it were to be held out as a mere civil thing, Mr. G. alledged, Eccles. VIII. 2. I counsel thee to keep the Kings Commandment, and that in regard of the Oath of God; to shew obedience to Magistrates to be a mere Civil thing, and yet it lays a tie of Obedience from God. Dr. Lightfoot denyed that Gloss of the place, and said, That the Oath there is not an Oath taken by the Subject to David, but the Oath made by God to Davids House.

When the Assembly had expounded the meaning of that Article, He descended into Hell, to be, that he continued under the power of death; he impleaded that sense as too

short, and not reaching to the meaning of the Greek phrase. For, saith he, 1. There is not so much difference between, He was dead, till he rose again, and He continued under the power of death, till he rose again, as to make two distinct Articles of the Creed. 2. The Greek phrase is a phrase used among the Heathen originally, and therefore from them best to be understood. 3. That 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 among them signifies properly and constantly in relati∣on to the Souls departed. For this he cited Homer, Diphilus, and other Heathens, which prove this undeniably. 4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 imports locomotion, and there is a plain dif∣ference between Descending, and Continuing in. 5. It is without doubt that this Article came into the Creed upon emergent occasion, because it was inserted after so many scores of years absence out. Now the detention of Christ under death was not such an emer∣gency, as to cause an Article of so obscure a nature, for expression of that which was so well known. But it seems rather to have come in upon the Heresie of Apolinarius, who denied Christ to have had a true humane Soul. These things he pleaded at large: and at last prevailed to have this clause, In the state of the dead, added to the explication; but could not strain it to any expression of his Soul. Of this Article he hath a just and lear∣ned Discourse in the second Volume of his Works.

That Proposition, Christs whole Obedience is imputed to us, the Assembly proved from that place among others, Rom. V. 9, 17, 18, 19. Against this Mr. Ga. began to ex∣cept, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies here not Righteousness, but Justa Satisfactio: and that the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Obedience of Christ, is to be restrained to Obedience in suffering. To this Dr. Lightfoot made reply, 1. That 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 translates 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Statutes, twenty times, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Commandments, five times in Psal. CXIX. and these words have plain reference to action. 2. That the Heathen Writers use it rarely for Recompence, if at all. For this purpose he alledged Aristotle and Dion. 3. That 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is not used for the expression of Christs suffering, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Esa. LIII. Act. VIII.

Treating of the thirteenth Article of Religion, That Works done before Justification are not pleasing to God, one of the places brought to prove this Proposition was, Tit. I. 15, 16. Unto the pure all things are pure, but unto them that are defiled and unbelieving nothing is pure, &c. This place our Doctor held improper upon these reasons. 1. Because the place seems to speak concerning meats. 2. It speaks of unbelieving Jews, and our Ar∣ticle seems to speak of Men under Christianity. 3. That of most abominable wretches, our Article of Men of good morals. But it was voted to pass for all this.

Among the Rules laid down for Preachers, it was made one of the qualifications of a Doctrine raised from a Text, A Doctrine raised ought to be such a truth, as is principally in∣tended in that place. This was gainsaid by our Doctor, alledging these three places in one Chapter, viz. Matth. II. Out of Egypt have I called my son. And, In Rama was a voice heard. And, He shall be called a Nazarite: which the Evangelist quotes besides the principal intent of the Prophet. Whereupon they altered it thus, Such a Truth as it principally intended, or what is most for Edification. Mr. P. vehemently spake against the use of strange Tongues in Sermons. Among others that contraried him, Dr. Lightfoot was one; who pleaded, that the very Cadence of many sentences in the Hebrew is of divine Observation, as in Gen. XI. And that it is impossible to give the life and vigor of the Text to the full meaning of the Spirit without the very citing of the words of the Original. And urged further, that it would take ill abroad, if they should declare any thing against Languages: And moreover instanced in that place, which in Hebrew is called Abaddon. Now if I should, said he, preach upon this, how could I open it with∣out the use of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Numb. XXIV. 24. And when this point came afterwards to the Vote, it ran Against the unnecessary and unprofitable use of it.

The matter being debated, Whether Ministers should read the Service and Chapters before Sermon; some propounded, that young Men designed for the Ministry should do it for the ease of the Ministers. To this our Author assented, and shewed, That in the New Testament we find the Preacher to be different from the Reader; as Luke IV. The Law was read before Christ preached on it. So Act. XIII. And so the Karraim among the Jews seemed to be the Readers of the Law, and the Pharisees the Expositors (from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 To expound) of it.

To that clause in the second Article of Religion, Who truly suffered, they added for its illustration, That for our sakes he suffered most grievous torments in his Soul immediately from God. These words after much debate were concluded on; and these proofs allow∣ed for its confirmation, Esa. LIII. 10, 11. Mark XIV. 33, 34. But those places gave not the Doctor satisfaction, nor the addition it self any content. For it was his fear, that it would intricate the Article, rather than clear it, and that the proofs would not either satisfie the honest conscience, nor convince and stop the cavils of the captious. Indeed this was an opinion that he could never digest: The dearly beloved of the Soul of God, to •…•…der the heaviest wrath of God! (as he speaks elsewhere) The Lord of Heaven and E•…•… be under the torments of Hell? Let it not be told in Gath, publish it not in the Streets

of Ascaelon. Let not the Jews hear i••, nor the Turks understand such a thing: lest they blaspheme our Lord of Life, more than they do. For the proving that clause in the same Article, To reconcile his Father to us, they produced Ezek. XVI. 63. which the Doctor opposed, as improper for the thing in hand.

At another time, being upon Discipline, when there had been great bandying of that place Ephes. IV. 11. Pastors and Teachers: Disputing what officers they were, whether distinct or the same, whether ordinary or extraordinary; the Doctor spake to this pur∣pose, That he for his part was of a strange indifferency in this place and point. For with the one part he held, that these two here named are distinct Offices, but it was pro hic & nunc, & ad tempus. For by that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Till we all come, &c. vers. 13. he means the coming in of the Gentiles: and that is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. The unity of the Faith, and the measure of the stature, &c. there spoken of. And, that these Officers were those that God appointed for the bringing in the Gentiles to the union with the Jews, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; and therefore is no institution of such Offices for the time to come. A Pastor indeed is to continue, but this ex necessitate rei, rather than hujus loci. But a Doctor is not of such necessity. Then indeed there were, as Act. XIII. Prophets and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Teachers, but it was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, according to the Church being, but now not so.

I will mention but one or two passages more, that will shew how accurate a Man he was, as well as Learned. When the Directory for Prayer was reading over, and they came to that clause, Freeing us from Antichristian darkness, he excepted against the expression as too low: for that Antichrist importeth an activeness against Godliness; and Darkness is but a privation of Godliness. Therefore it was thus mended, From Antichristian darkness and Tyranny. And again, whereas it was thus penned, These things we ask for the merits of our High Priest: This he likewise excepted against, for that the allusion would not hold. For the Jews prayed to God by the Mediation of the High Priest, but never by the merits. Whereupon the word mediation was put in.

By all which passages laid together we may discover not only his knowledge in Divini∣ty, his great parts and quickness, and his happy skill in interpreting Scriptures, and the great progress he had then made in the Oriental Learning: but also much of his judge∣ment in the Presbyterian points; and how frequently and freely he opposed their most beloved and espoused Tenets.

He was now but a young Man, little above forty years old: but by all this it appears he had read much, and maturely digested his reading, especially Jewish Learning. Nay long before this he was an Author. For he published his Erubhin, or Miscellanies at seven and twenty years of age. By the frequent quotations in which Book it appears, that he had then read and studied even to a prodigy. For he doth not only make use of divers Rabbinical and Cabbalistical Authors, and of Latine Fathers, but he seemed well versed in the Greek Fathers also, as Clemens Alexandrinus, Epiphanius, Chrysostome, &c. well read in antient Greek prophane Historians and Philosophers, and Poets, Plutarch, Plato, Homer, &c. well seen in Books of History Ecclesiastical and prophane of our own Na∣tion: and in a word skilled in the modern Tongues as well as the Learned: as is evident from his quotation of the Spanish Translation of the Bible, and a Spanish Book. And of what worth and value the Book it self was, you may guess by the Censure, that a Man of great Learning and Wisdom gave of it: I mean that Worshipful person to whom he dedicated it, his Patron Sir Rowland Cotton. Who in a Letter to him upon the receit of the Book tells this young Author, That he had read it over, and that there were many rari∣ties; nothing so Vulgar that he needed to fear his Books entertainment, unless it lapsed into the hands of an envious or stupid Dunce. And that he joyed much in his proficiency.