Selected quad for the lemma: water_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
water_n	fire_n	ghost_n	holy_a	5,254	5	5.8402	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A63906	A discourse concerning the Messias, in three chapters the first concerning the preparatories to his appearance in the types and prophesies of the Old Testament : the second demonstrating that it was typically and prophetically necessary that he should be born of a virgin : the third, that he is God as well as man : to which is prefixed a large preface ... : and an appendix is subjoyned concerning the divine extension ... / by John Turner ...	Turner, John, b. 1649 or 50.	1685 (1685)	Wing T3306; ESTC R34684	134,054	328

Centre why all the vortices were not exactly circular as is to be seen in Whirl-pooles in the water but the great reason why he built his vortices after this manner was not taken from nature but necessity for without this they would not have filled a Space they would have spoiled his notion of extension they would have been destroyed by flowing into the Triangular Spaces that in this case must have been left between the vortices they would not have salved the Phaenomena as they make a lame shift to do now and after all how to place three or four vortices together so as notwithstanding their contiguity and perpetual rubbing they shall not obstruct each others motions needs a wiser man than Des Cartez to contrive For he himself hath not done it in my Opinion To be added to the Notes Discourse of the Messias p. 3. who carries envy and disobedience in his Name From Kinne in Pihel which signifies as much as invidere aem●lari as also Zelotypum esse Zelo affectum esse Zelo prosequi vel commoveri and from hence Simon who is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had his Name or as he is otherwise called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corruptly for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Cananite for the Cannite Matt. 10. 4. Ib. Paulo post which the present Masorethical Bibles do embrace For the seaventy translated and consequently read it otherwise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Mr. Selden in his de diis syris but the sense is much what the same if the version of the 70 in this place have any sense at all Add to the Note upon page 15. Jedid or Jadid is the Future tense in Hiphil having the signification of the present then which nothing is more frequent in the Hebrew Language from Doud which without question in the Antient Hebrew signified as much as amabilem esse or esse in deliciis and so Jedidiah is quem Deus amat and other instances there are of a like nature in proper names as Jeremiah from roum or ram which signifies exhaltation is quem Deus exaltat Jechezchel or Ezekiel is quem Deus adjuva●t from the Root Chazak and Jerubbaal from roub litigare is qui Baali dicam scribit vel qui cum eodem bellum gerit vel instituit certamen Ib. p. 24. Alma in the Punic c. the words of St. Jerome are Lingua Punica quae de Hebreorum fontibus manare dicitur proprie virgo Alma appellatur Ib. p. 25. Isaac carries joy and gladness in his name From the root Tsachak risit arrisit so where it is said Gen. 8. That Abimelech looking out of his window saw Isaac sporting with his wife in the Original it is vehinneh jitschak Metacheek where Tsachak does without question signifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For by this Abimelech knew her to be his wife And when Abraham made a great Feast at the weaning of Isaac it is said Gen. 21. 9. That Sarah saw the Son of Hagar the Aegptian which she had born unto Abraham mocking in the Hebrew it is Metsachek the 70 as if the name of Tsaac were alluded to in this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So where Sarah is said to have laughed within her self at the news that she should be with Child in her old age the word there also is Tsachak with allusion to the name of Isaac that was to be born three times repeated Gen. 18. v. 13 15. Pag. 29. answers to the Hebrew Iachid v. Bochart geog sacr Ib. p. 30. signifying a Queen or Princess Sarah is the Feminine of Sar signifying a Prince or Lord which is likewise the signification of Mar and Maran in Syriack whence Miriam the Prophetess had her name which is in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 31. By Sanchuniathon Annobret c. Bochart in geograph sacr P. 38. As Epiphanius hath reported I have not Epiphanius now at hand but as I remember he makes Joseph to have been 70 or 80 years of age when he was Betrothed to the Blessed Virgin Spicilegium tertium Epist Ded. p. 103. The Holy City that is Jerusalem So Jerusalem is frequently called in many places both of the Old and New Testament which it is needless to recite Epist Ded. p. 117. Sun stand thou still in Gibeon and thou Moon in the Valley of Aijalon I grant that these two as is certain from divers places in Scripture were real places in the land of Palestine but yet the Sun could not stand still in the midst of Heaven in Gibeon but it must do equally so to all places in the same Meridian at the same time and to all other places whatsoever that were in any other Meridian at the same certain distance from it wherefore I take them rather in this place to be technical Terms Gibeon is the Zenith of any place and of Gibeon it self in this instance from Gabah altum elatum esse for it is said expresly that the Sun stood still in the midst of Heaven that is in the Zenith or Vertical Point and the Valley of Ajalon being as proverbially famous for a low and hollow Valley as the other was for a mountanous and hilly place signified the Nadir or at the least the depression of the Moon somewhere beneath the Earth for they had no notion of the Antipodes Viderint eruditi Discourse of the Messias p. 20. and by the writings of Daniel they were instructed in the time of his appearance see Dan. 9. v. 25 26. Ib. p. 41. That the Messias was expected by the Jews themselves at the very time when our Saviour appeared John the Baptist did openly declare himself to be the immediate forerunner of the Messias that was to come and he did implicitly acknowledge at his Baptism that our Jesus was the very Person who according to his own Character coming after him was to be preferred before him John 1. 27. for so he did actually prefer him before himself Mat. 3. 14. I have need to be baptised of thee and comest thou to me nay he acknowledges still more expresly that the Messias was actually come John 1. 6. I Baptize with water but there standeth one among you whom ye know not that is the Messias as he expresses himself more fully Mat. 3. 11. I indeed baptise you with water unto Repentance but he that cometh after me is mightier then I whose shoes I am not worthy to bear he shall baptise you with the Holy Ghost and with Fire again John 1. 36. John looking upon Jesus as he walked he saith behold the Lamb of God By which it is plain that he did at once acknowledge him to be the Messias and that the Messias was to be a Sacrifice for the Sins of the World that is a suffering not a triumphant Person as the Jews at that time generally expected not excepting some of the Disciples themselves which was the reason of that ambitious request of the Mother of the