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.

§. Thou shalt be called Cephas.

I. Change of names in Scripture is frequent, and most common for the better, as Abrams into Abraham, Jacobs into Israel, Hosheas into Jehoshua, and Solomons into Jedi∣diah; though sometimes there is a change for the worse, as Jerubaal into Jerubosheth, 2 Sam. 11. 22. Sychem into Sychar, Joh. 4. 5. &c.

II. Christ changeth the name of three Disciples only, Peter, James, and John, Mark 3. 16, 17. as God had changed the names of three men only in the Old Testament, Abram, Jacob, and Solomon.

III. Now as concerning the name Cephas, which Simon carried hence-forward, 1 Cor. 1. 12. & 15. 5. Gal. 2. 9. it is a Syriack word, framed into an adjective, and into a Greek ut∣terance, by addition of s in the latter end.

Ceph indeed is used sometimes in the Hebrew, as Jer. 4. 29. Job 30. 6. But Cepha sound∣eth of the Chaldee idiom, and is used very frequently by the Paraphrasts; most common∣ly to render the Hebrew word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as D. Kimchi noteth in Michol, and as may be ob∣served in Numb. 20. 8, 10, 11. Judg. 20. 45, 47. & 21. 13. 1 Sam. 23. 28. and divers other places: and sometime to express the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 when it signifieth, a point of land, or sea, as Josh. 15. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Chaldee renders it: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 meaning, as saith Kimchi on the place, the point of a Rock that looked South-east. But it will easily be agreed upon about the signification of Ceph and Cepha, namely, that it denoteth a Rock, in the most proper and most common meaning of it: But the scruple is whether Cephas be the very same with Cepha in signification, yea, or no, and whether the letter s added in the end, do change the sound of it only, and not the sense.

To me it seemeth, that Cephas is of an adjective signification, and betokeneth not a Rock, but Rocky, not Petra, but Petrosus, or belonging to the Rock: and I am induced to this opinion upon these grounds and arguments:

1. Because it is uttered Cephas, and not Cepha; for although it is ordinary with the language of the New Testament to add s in the latter end of some words, to make them sound of a Greek pronunciation, as Ezekias, Manasses, Messias, Barnabas, &c. and though I think it doth so here, yet do I not conceive it doth so here for that end only, but for some other further purpose and intent.

As 1. To mark it for a proper name, and to take it off from being taken otherwise: and so Barnabas, Barsabas, and Elymas, are marked with the same mark, for the same end.

2. To change its sense, as well as its nature, and to alter it from a substantive significati∣on to an adjective, as well as from a common noune to a proper: For as the Evangelist maketh a clear distinction between Petros and Petra, Matth. 16. 18. as all orthodox Ex∣positors upon that place grant; so certainly is the like to be made betwixt Cephas and Ce∣pha; for these Syriack words our Saviour used when he uttered that speech.

And to this purpose it is also to be observed, that the word Petros is not used for a Rock in all the Scripture: It is in use indeed in that sense among Heathen Authors, but in the LXX. and in all the New Testament it is scarcely to be so found: Now if the Evan∣gelist meant to tell us, that Cephas signifieth a Rock, it is wonder that he would use the word Petros, which never occurreth in that sense in all the Bible, and refuse the word Petra, which signifieth so in the Scripture hundreds of times; Nay, say some of our Greek Dictionaries, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: Petra is the common name for a Rock, even in the Heathen Greek Language, but Petros, is but the Attick dialect. And therefore I cannot but wonder that Petrus in this place should be translated Petra, as Beza in Latin, and Brucioli in Italian render it; and our English to the same sense, Thou shalt be called Ce∣phas, which is by interpretation, a stone.

For the taking up therefore of the sense and meaning, and of the reason and occasion of this name given to Simon, these particulars are to be taken into consideration.

I. That Christ called him Cephas, totidem literis, and not Cepha: and that he was com∣monly so called among the Disciples, Cephas, with the s sounded in the latter end. I know it is a common opinion to the contrary, as Beza on Matth. 16. 18. utters it Dominus Syriace loquens, nulla usus est agnominatione, sed utrobique dixit Cepha: and accordingly the Syriack translater every where expresseth it.

But let it be observed, 1. That as the Jewish Nation was full of Greek names, which were Greek names indeed, as Andreas, Nicodemus, Alexander, &c. so did they frame many of their Jewish names, which were Jewish names indeed, into a Greek pronunciation, and so pronounced them among themselves, as Theudas, Baithus, and others in the Talmud; and Heraudes for Herod in the Syriack translater, &c. And why Cephas should not be so used among them and other Greek-sounding Syriack names in the New Testament, I have not yet met with any reason that giveth any satisfaction, nor indeed with any Author that gi∣veth any reason.

And let it be observed, 2. That whereas generally common nouns in the Syriack tongue, do end in a, as Aceldama, Abba, Gabbitha, Talitha, Acts 1. 19. Gal. 4. 6, Joh. 19. 13. Mar. 5. 41. when they are to be framed into proper names of men, it is done by putting s to the end of them, as Barabbas, Elymas, Barnabas, &c. And of the same nature is Cephas here: Now since this change of nouns from common to proper was made among the Jews, what reason can be given why this letter that made the change should not be reserved among the Jews also? Did the Greeks only call Simon, Cephas, and not the Jews? And did the Greeks call the other men Barnabas and Barabbas; but the Jews Barnaba and Barabba?

Consider, 3. How common the Greek Bible or the LXX. was in use among the Jews at this time, and how much mixture of Greek words was used in their common language at this time, as appeareth by the Syriack translater, the Chald. Paraphrasts, the Talmuds and others the most ancient Jewish Writers, and then we have good cause to think, that they that used the whole Bible in Greek, and that used to speak so much Greek mingled with their Syriack language continually, would not stick to utter one letter that sounded of the Greek, when that letter was only and properly added to denote a proper name.

But you will say, that the New Testament writeth, Ezekias, Josias, Jonas, and the like, with s in the end, as these words are written, and yet there is none that can think that the Jews uttered those words so, but as they are written in the Old Testament, Ezekiah, Josiah, Jonah. It is true, that it is most like they did so, but the difference betwixt them and these words that we have in hand, is so apparent, that it is hardly needful to shew it: those were proper names originally, these were common names made proper: those had s added in the end, not to shew that they were proper names, but to supply the Hebrew h or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which the Greek in the end of a word cannot utter; but these have s added in the latter end, purposely and intentionally, to make them proper names, and to shew that they are so.

And 4. let it be observed, How it could be possible for the Disciples in those words of our Saviour, Tu es Petrus, & super hanc petram, Math. 16. 18. to understand them other∣wise than that Peter should be called the Rock, if Christ used Cepha in both places: Thou art Cepha, and upon this Cepha; Thou art a Rock, and upon this Rock will I build my Church: let any one but judge what interpretation they could make of it, by his own construing and interpreting it, according to the propriety, as the words lie before him. Therefore it is more than probable, that Christ called his name Cephas, uttering and sounding the s in the latter end; and that the addition of that letter was not from the Evangelist, but from Christ himself; and that in the speech mentioned, he thus differenced the words, Thou art Cephas, and upon this Cepha will I build my Church.

II. Now the reason why our Saviour giveth him this name Cephas or Rocky, was not so much for that he was built upon the Rock, for so were all the rest of the Apostles except Judas, but because he had a special work to do about that building which Christ was to found upon the Rock. For in those words, upon this Rock will I build my Church, he

meaneth the Church of the Gentiles, which was now in founding, and in that building Peter had this special and singular work and priviledge, that he was the first that preached the Gospel to the Gentiles, Act. 10. & Acts 15. 7.