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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	aaron_n	believe_v	lay_v	24	3	6.7482	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A48433	An handfull of gleanings out of the Book of Exodus probable solution of some of the mainest scruples, and explanation of the hardest places of that Booke ... / by John Lightfoot ...	Lightfoot, John, 1602-1675.	1643 (1643)	Wing L2055; ESTC R21590	43,133	64

to Moses in six hundred and thirteene precepts David in the fifteenth Psalme bringeth them all within the compasse of eleven 1. To walke uprightly 2. To worke righteousnesse 3. To speake truth in the heart 4. Not to slander 5. Not to wrong a Neighbour 6. Not to entertaine or raise an ill report 7. To vi●i●●e a reprobate 8. To honour them that feare the Lord 9. That alter●th not his oath 10. Not to lend to usury 11. Not to take bribes against the innocent The Propbet Isaiah brings these to six in Chap. 33. 15. 1. To walke justly 2. To speake righteously 3. To refuse gaine of oppression 4. To shake hands from taking bribes 5. To stop the eares from hearing of blood 5. To shut the eyes from seeing of evill Micab reduceth all to three Chap. 6. 8. 1. To doe justly 2. To love mercy 3. To walke humbly with God Isaiah againe to two Chap. 56. 1. 1. Keepe judgement 2. Do justice Am●s to one Chap. 5. 4. Seeke me Habakkuk also brings all to one Chap. 2. 4. The just by his Faith shall live Thus the Jewes witnesse against themselves while they conclude that Faith is the summe of the Law and yet they stand altogether upon workes A testimony from Jewes exceedingly r●markable SECT. XXVII Articles of a beleeving Iewes Creed collected out of Moses Law 1. I Beleeve that salvation is by Faith not by Workes When the Talmudick Jewes make such a confession as is mentioned instantly before wherein they reduce all the tenor and marrow of the Law under this one doctrine of living by Faith Hab. 2. 4. The just by his Faith shall live it is no wonder if the more ancient and more holy Jewes under the Law looked for salvation not by their owne merits and workes but onely by Faith This fundamentall point of Religion they might readily learne by these two things 1. From the impossibility of their keeping the Law which their consciences could not but convince them of by their disabiliti● to heare it and by their daily carriage 2. In that they saw the holiest of their men and the holiest of their services to receive sanctitie not from themselves but from another So they saw that the Priest who was or should bee at least the holiest man amongst them was sanctified by his garments and that the sacrifices were sanctified by the Altar From these premises they could not but conclude that no man nor his best service could be accepted as holy in it selfe but must be sanctified by another 2. I beleeve that there is no salvation without reconciliation with God and no reconciliation without satisfaction The first part of this Article is so plaine that nature might teach it and so might it the latter also and laying hereto Moses his lex talionis eye for eye tooth for tooth it made it doubtlesse 3. I beleeve that satisfaction shall once be made This they might see by their daily sacrifice aiming at a time when there should full satisfaction be made which these poore things could not doe No lesse did their Iubilee yeare intimate when men in debt and bondage were quitted The very time of the yeare when the Iubilee yeare began calling all Israel to thinke of a Jubilee from sinne and Satans bondage into which mankind fell at the same time of the yeare 4. I beleeve that satisfaction for sinne shall be made by a man This is answerable to reason that as a man sinned so a man should satisfie but Moses Law about redemption of land by a kinsman taught Israel to expect that one that should be akin in the flesh to mankind should redeeme for him morgaged heaven {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in Hebrew is both a kinsman and a Redeemer 5. I beleeve that he shall be more then a man This they learned from the common service about the Tabernacle wherein the high Priest a man as fully hallowed and sanctified as man could be for his outward function yet did he offer and offer againe for the people and himselfe and yet they were uncleane still This read a Lecture to every ones apprehension that a meere man could not doe the deed of satisfaction but he must be more 6. I beleeve the redeemer must also be God as well as man The disabilitie of beasts to make satisfaction they saw by their dying in sacrifice one after another and yet mans conscience cleansed never the better The unabilitie of man we saw before The next then that is likely to doe this worke are Angels But them Israel saw in the Tabernacle curtaines spectators onely and not actors in the time and worke of reconciliation From hence they might gather that it must be God dwelling with man in one person as the cloud the glory of God never parted from the Arke 7. I beleeve that mans Redeemer shall die to make satisfaction This they saw from their continued bloody sacrifices and from the covenants made and all things purged by blood This the heedlesse man-slayer might take heed of and see that as by the death of the high Priest he was restored to liberty so should mankind be by the death of the highest Priest to the glorious libertie of the sonnes of God Their delivery from Egypt by the death of a Lambe taught them no lesse 8. I beleeve that he shall not die for his owne sinnes but for mans Every sacrifice read this lecture when the most harmelesse of beasts and birds were offered 9. I beleeve that he shall overcome death This Israel saw by necessary conclusion that if Christ should fall under death he did no more then men had done before His resurrection they saw in Aarons Rod Manna Scapegoate Sparrow c. 10. I beleeve to be saved by laying hold upon his merits Laying their right hand upon the head of every beast that they brought to be offered up taught them that their sinnes were to be imputed to another and the laying hold on the hornes of the Altar being sanctuary or refuge from vengeance taught them that anothers merits were to bee imputed to them yet that all offenders were not saved by the Altar Exod. 21. 12. 1 King 2. 29. the fault not being in the Altar but in the offender it is easie to see what that signified unto them Thus far●e each holy Israelite was a Christian in this point of doctrine by earnest study finding these points under the vaile of Moses The ignorant were taught this by the learned every Sabbath day having the Scriptures read and expounded unto them From these groundworkes of Moses and the Prophets Commentaries thereupon concerning the Messias came the schooles of the Jewes to be so well versed in that point that their Scholars doe mention his very name Jesus the time of his birth in Tisri the space of his preaching three yeeres and a halfe the yeare of his death they yeare of Jubile and divers such particulars to be found in their Authors though they knew

women for they are lively c. These words of theirs proceeded from the same faith from whence had proceeded their work of charity the childrens preservation And so farre are they from being a lye that they are so glorious a confession of their faith in God that we finde not many that have gone beyond it And the things they spake of so farre from false that they were most admirably and miraculously true and really done They saw in very deede the immediate hand and helpe of God plainely and really shewed to the Hebrew women in their labour and that whereas other women naturally in that case are weake fainting and long in paine these were strong lively and soone delivered For as the strength of the promise shewed it selfe in the Males of Israel in that the more they were pressed under servitude afflicted the more were they able for generation vers. 2. Act. 7. 17. So did the strength of the promise shew it selfe upon the women in that they were delivered of their children with a supernaturall and extraordinary ease and quicknesse Therefore the Midwives boldly stand out to Pharaoh to the venture of a Martyrdome and plainely tell him that since they were not in travell as other women but lively and strong and had soone done it could bee nothing but the immediate hand of God with them which hand they are resolved they will not oppose for all his command lest they should be found to fight against God For this confession so resolutely and gloriously made before Pharaoh and for their fact answerable God made them houses because they feared him vers. 21. that is married them into the Congregation of Israel and built up Israelitish Families by them SECT. IV. Moses his birth supernaturall Exod. 2. 2. MOSES was borne when his mother by the course of nature was past child-bearing For if Levi begat Jochebed at an hundred yeeres old which is hardly to be conceived as Gen. 17. 17. yet is Jochebed within two of fourescore when she bare Moses But it was more then probable that she was borne long before Levi was an hundred unlesse we will have Levi to be above halfe a hundred yeares childlesse betwlxt the birth of Merari and Jochebed And thus the birth of Moses was one degree more miraculous then the miraculous and supernaturall birth of the other children of the Hebrew Women and so was his brother Aarons not much lesse wondrous Shee then having a goodly childe at so great an age saw the speciall hand of God in it and therefore labours his preservation against Pharaohs decree for by Faith she knew he would be preserved for some speciall instrument of Gods glory but the manner of his preservation she knew not yet SECT. V. Our Saviours allegation of Exod. 3. 6. in Luk. 20. 37. cleared MOSES in Midian under the retirednesse of a Pastorall life giveth himselfe unto contemplation of divine things in one of those raptures God himselfe appeareth visibly to him in deed and that in a flaming fire now he is about to performe the promise as he appreared to Abraham when he made it and it came to passe when the Sunne went downe and it was darke behold a smoaking furnace and a burning Lampe that passed betweene those peeces In the same day the Lord made a Covenant with Abraham Gen. 15. 17 18. The words which Christ here useth to Moses in the bush he urgeth againe to the Jewes whereby to evince the Resurrection Luk. 20. 37. And that the dead are raised even Moses shewed at the bush when he calleth the Lord the God of Abraham the God of Isaac and the God of Jacob for he is not a God of the dead but of the living which words indeed doe inferre the resurrection as they lie in themselves but farre more clearely if they be laid to and compared with the Jewes owne doctrine and position Rabbi Simeon Ben Jo●hai saith the holy blessed God nameth not his name on the righteous in their life but after their death as it is said to the Saints that are in the earth Psal. 16. 3. When are they Saints when they are laid in the earth For all the dayes that they live the holy blessed God joyneth not his name to them And why because the holy blessed God trusteth them not that evill affections will not make them to erre but when they be dead the holy blessed God nameth his name upon them But behold we find that he nameth his name on Isaack the righteous whilst he liveth for so he saith to Iacob I am the Lord God of Abraham thy father and the God of Isaac Rabbi Barachiah and our Doctors our Doctors say He saw his dust as it was gathered upon the Altar and Rabbi Barachiah saith since he was blind of his eyes he is reputed as dead because he was shut up in the midst of the house Rabbi Tanch in Gen. 28. Rabbi Menahem in Exod. 3. SECT. VI The power of Miracles Habbak 3. 2. Acts 19. 2. explained THe gift of Prophecie or Foretelling things to come had beene in the Church since the fall of Adam and now are Miracles added because of unbeliefe For observe that when Moses saith Behold they will not beleeve the Lord immediatly answer What is that in thine hand This double facultie being given here to Moses the first Prophet of the Church of Israel it also descended to a succession of Prophets in that Congregation from time to time But with this excellent gift it was also given Moses himselfe to know and so likewise them that did succeed that they had this double power not from themselves but from another Moses his stammering tongue taught himselfe and them so much for Prophecie and his leprous hand taught so much for Miracles This succession of Prophets began from Samuel and ended in the death of Christ Acts 3. 24. Not that there were not Prophets betwixt Moses and Samuel but because they were not expressed by name as also because vision in that space of time was exceeding rare 1 Sam. 3. 1. Now from the beginning of the rule of Samuel to the beginning of the captivitie in Babel were foure hundred and ninetie yeares and from the end of that captivitie to the end of Christs life upon earth were foure hundred and ninetie yeares more The seventie yeares of captivitie betweene which were the seventh part of either of these two Numbers that lay on either side are called by Habbakkuk The middest of yeares namely from the beginning of Prophecie in Samuel to the sealing of Prophecy in the death of Christ Revive thy worke in the midst of the yeares in the midst of the yeares make knowne Then was it justly to be feared that the spirit of Prophecy would quite have ceased from Israel when they were captived among the Heathen This made the Prophet to pray so earnestly that God would preserve alive or revive his worke of Miracles in the middest of yeares and in those