Selected quad for the lemma: water_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
water_n	ghost_n	holy_a	spirit_n	10,746	5	5.4766	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A48434	The harmony, chronicle and order of the New Testament the text of the four evangelists methodized, story of the acts of the apostles analyzed, order of the epistles manifested, times of the revelation observed : all illustrated, with variety of observations upon the chiefest difficulties textuall & talmudicall, for clearing of their sense and language : with an additional discourse concerning the fall of Jerusalem and the condition of the Jews in that land afterward / John Lightfoot ...	Lightfoot, John, 1602-1675.	1655 (1655)	Wing L2057; ESTC R21604	312,236	218

Secondly that it is said Ioh. 7.10 That Iesus went up to that Feast not openly but as it were in secret whereupon it may be concluded that he had dispatched the seventy Disciples away before he came there He giveth them the same instructions that he had given the twelve and the same power to heal the sick only whereas the twelve went at large to any of the Cities of Israel these were to go to those places where Christ himself should come to make way for him and to prepare the places for the receiving of him against he came so that now Christ disposeth for the full revealing of himself for the Messias the Seventy beforehand proclaiming him and preaching in his Name and he afterward coming and shewing himself to be he of whom they preached The numbers 12 and 70 cannot but recall to minde the twelve Tribes and the seventy Elders of Israel These Seventy were but a little while abroad for thirty five couples would soon dispatch a great deal of work and they return again to their Master before he departs from Ierusalem Luk. 10.17 38. He again accuseth Chorazin Bethsaida and Capernaum which he had done before at Sect. 32. for having at any time occasion to speak of contempt of the Gospel they may justly be introduced as having the most tender of it and yet despised it SECTION LIX JOHN Chap. VII from Ver. II to the end of the Chapter CHRIST at the Feast of Tabernacles THe pregnancy of the order here speaks it self In the two preceding Sections Iesus was in the way up to the Feast and now he is come there Now is the year of the World 3960 and the year of Christ 33 begun both entring in this very moneth in which the Feast of Tabernacles was The great year of the world the fullnesse of time the year of redemption and powring down of the Spirit It was indeed the year of Jubilee however the Jews would jumble their account as see Maymon in Shemittah veiobel per. 10. whether ignorantly or wilfully let them look to it For count from the 7th year of the rule of Ioshua when the warres of Canaan ended and Jubilees began and you have 1400 years to this present year that we are upon just eight and twenty Jubilees this year the last that Israel must ever see It is the confession of Zohar in Lev. 25. that the Divine glory should be freedom and redemption in a year of Iubilee Compare the sending out of the seventy Disciples neer upon the very instant when this Jubilee began with the sounding of the Trumpet for the proclaiming of the Jubilee Lev. 25.9 and there is a fair equity and unanswerablenesse to that type in that very thing From this Feast of Tabernacles to the Passeover at which time Christ suffered was that last half year of the last half seven mentioned Dan. 9. which compare with the last half year of Israels being in Egypt in which time Moses did his miracles and which ended also at the Passeover Among the many varieties of solemnity and festivity used at the Feast of Tabernacles of which we have given account at large in another volume there was the powring out of water fetched out of the fountain Siloam with the wine of the drink-offering and at night their most transportant joyfulnesse expressed by their singing dancing and the like jocund gestures for that powring out of water which by some in Ierus succah fol. 55. col 1. is interpreted to signifie the powring out of the holy Ghost The consideration of this illustrates ver 37 38. where it is said that on the last and great day of the Feast Iesus cried If any thirst c. He that beleeveth on me out of his belly shall flow rivers of water c. Upon which words many beleeved him because they had seen already so fair evidence of the gifts of the Spirit in the powerfull works of himself and his Disciples and yet the text saith here The holy Ghost was not yet given because Iesus was not yet glorified a far greater gift of that being yet behind The Sanhedrin would fain have been medling with him to have tried him for a false Prophet as may be gathered from their words ver 52. but his hour was not yet come JOHN Chap. VIII A woman taken in Adultery c. IT is said in the conclusion of the former Chapter that every one of the Sanhedrin went home and here Iesus went into the mount of Olives which joyns the story plain enough Not that he lodged in mount Olivet in the open fields but that he went to Bethany and lodged in the house of Lazarus of which we shall finde confirmation in the next Section In the morning he comes to the Temple and in the treasury or the Court of the women he sitteth down and teacheth the people For it was the custom for the Teachers of the people to sit when they taught and those that were taught to stand about them As he thus sits teaching the Scribes and Pharisees bring a woman to him taken in the act of Adultery c. The Syriack wants this story and Beza doubts it a man alwayes ready to suspect the text because of the strangenesse of Christs action writing with his finger on the ground Mihi ut ingenuè loquar saith he vel ob hunc ipsum locum suspecta est haec historia Whereas it speaks the style of Iohn thoroughout and the demeanour of the Scribes and Pharisees and of Christ most consonantly to their carriage all along the Gospel The snare that they laid for him in this matter was various That he should condemn the adulteresse but where was the adulterer why brought they not him too If he condemned her he seemed to assume Judiciall power if he condemned her not he seemed a contemer of the Law But he in his divine wisdom used such a mean as condemned their basenesse and confounded their machination against him His writing with his finger upon the ground may rather be construed from allusion to Numb 5.23 or from Ier. 17.13 or from a passage in Tal. Ierus in Megillah fol. 74. col 2. or from severall other illustrations then for that action toughly and rudely to deny the authenticknesse of the story The censuring and judging of this woman belonged to a Judiciall bench at the least of twenty three Judges and it would have carried a fair accusation against him had he gone about to judge in such a matter The woman was espoused and not yet married as see Deut. 22.24 for their Judicials punished him that lay with an espoused maid with stoning Sanhedr per. 7 halac 4. but him that lay with a married wife with strangling Ibid. per. 11. halac 1. Christs words at ver 25. I am even the same that I said to you from the beginning refer to his open and manifest asserting himself for the Messia a year and a half ago before the Sanhedrin Joh. 5. Their words to him

well write to the Hebrews in Iudaea in the Greek tongue when that tongue was in so common a use even in an University of Iudaea it self To these testimonies for the Greek tongue might be added that which is spoken in the Treatise Shekalin per. 3. halac 2. Vpon the three Treasure Chests of the Temple were written Aleph Beth Gimel But Rabbi Ismael saith It was written upon them in Greek Alpha Beta Gamma They that hold that this Epistle and the Gospel of Matthew were written in Hebrew should consider how that tongue was now a stranger to all but Scholers and how God in his providence had dispersed and planted the Greek tongue throughout all the world by the conquest of Alexander and the Grecian Monarchy and had brought the old Testament into Greek by the Septuagint As this Apostle in all his Epistles useth exceeding much of the Jews Dialect Language Learning allusion and reference to their opinions traditions and customs so doth he more singularly in this and he doth moreover in a more peculiar manner apply himself to their manner of argumentation and discourse For his intent is if he can to argue them into establishment against that grievous Apostacy that was now afoot so many revolting from the purity of the Gospel either to a totall betaking themselves to Moses again or at least mixing the Ceremonious rites of the Law with the profession of the Gospel Comparing his style here with his style of discourse and arguing in the Talmuds Zohar and Rabboth and such like older writings of the Jews you might easily tell with whom he is dealing though the Epistle were not inscribed in syllables To the Hebrews and the very stile of it may argue a Scholer of Gamaliel but now better taught and better improving his learning then that master could teach him He first begins to prove the Messiah to be God and Iesus to be he about the former of which the Jews mistook and about the latter they blasphemed In proving the former he among other places of Scripture produceth that of Psal. 102.25 Thou Lord in the beginning hast laid the foundation of the earth c. To which a Jew would be ready to answer I but this is to be understood of God the Father and how could this objection be answered Yes even by their own concessions upon which he argueth in this place For they understood that in Gen. 1.2 The Spirit of God moved upon the face of the waters of the Spirit of Christ and so do they interpret it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is the Spirit of Messias as their mind is spoken in that point by Zohar Berishith Rabba and divers others If the Spirit of Christ then was the great agent in the Creation by their own grant they could not but grant this alligation to be proper He sheweth Christ therefore greater then Angels as in other regards so into whose hands was put the world to come chap. 2.5 and here the phrase is used in the Jews dialect for the Kingdom of Messias as we mentioned before He proveth him a greater Lawgiver then Moses a greater Priest then Aaron and a greater King and Priest then Melchizedek He sheweth all the Leviticall oeconomy but a shadow and Christ the substance and the old Covenant to be abolished by the coming in o● a better By the old or first Covenant meaning the Covenant of peculiarity or the administration of the Covenant of Grace so as whereby Israel was made a peculiar and distinct people This Covenant of peculiarity they brake as soon almost as they had obtained it by making the golden Calf and thereupon followes the breaking of the two Tables in sign of it for though the Law written in the two Tables was Moral and so concerned all the world yet their writing in Tables of stones for Israel and committing them to their keeping referreth to their peculiarity To his handling of the fabrick and utensils of the Tabernacle and contexts of the Ark Chap. Talm. Ierus in Shekalim fol. 49. col 3 4. and Sotah fol. 22. col 3. may be usefully applied for illustration He hinteth the Apostasie now afoot which was no small induction to him of the writing of this Epistle and sheweth the desperate danger of it Chap. 6.4 5 c. and Chap. 10.26 27 c. In which his touching of it we may see how farre some had gone in the Gospel and yet so miserably far fallen from it as that some of them had had the extraordinary gifts of the holy Ghost and yet now sinned willingly and wilfully against it In describing their guilt one of his passages that he useth is but harshly applied by some Chap. 10.29 Hath trodden under foot the Sonne of God and hath counted the blood of the Covenant wherewith he was sanctified an unholy thing when they say that this horrid Apostate wretch that treads Christ under foot was once sanctified by the blood of Christ whereas the words mean Christs being sanctified by the blood of the Covenant according to the same sense that Christ is said to be brought again from the dead by the blood of the Covenant in this same Epistle Chap. 13.20 And the Apostle doth set forth the horrid impiety of accounting the blood of the Covenant a common thing by this because even the Sonne of God himself was sanctified by it or set apart as Mediator And so should I understand the words He hath trodden under foot that Sonne of God and counted the blood of the Covenant by which he the Sonne of God was sanctified an unholy thing He magnifieth faith against those works that they stood upon and sought to be justified by and sheweth that this was the all in all with all the holy men both before the Law and under it When he gives them caution Lest there be any fornicatour or profane person as Esau c. Chap. 12.16 he doth not only speak according to the common tenet of the Nation that Esau was a fornicator as see Targ. Ierus in Gen. 25. but he seemeth to have his eye upon the Nicolaitan doctrine that was now rife that taught fornication to which he seemeth also to refer in those words Chap. 13.4 Marriage is honourable c. And now henceforward you have no more story of this Apostle what became of him after the writing of this Epistle it is impossible to finde out by any light that the Scripture holdeth out in this matter The two last verses but one of this Epistle trace him as far forward as we can any way else see him and that is but a little way neither Know ye that our brother Timothy is set at liberty with whom if he come shortly I will see you By which words these things may be conjectured 1. That after his inlargement out of bonds he left Rome and preached in Italy He mentioneth in his Epistle to the Romans his desire and intent to go preach in Spain Rom 15.24 but that was