Selected quad for the lemma: city_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
city_n	aaron_n	ancient_a	country_n	36	3	6.6887	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A70454	The harmony of the foure evangelists among themselves, and with the Old Testament : the first part, from the beginning of the gospels to the baptisme of our saviour, with an explanation of the chiefest difficulties both in language and sense / by John Lightfoote ...	Lightfoot, John, 1602-1675.	1644 (1644)	Wing L2058; ESTC R11993	206,792	264

in her Cosin Elisabeth Thirdly confirming her from the power of God to which nothing is impossible Now whereas this unrestrained power of God was the onely cause of such examples as the childing of Elisabeth and other barren women in this birth of the Virgin something more and of more extraordinarinesse is to bee looked after In it therefore two actions are expressed to concurre First The Holy Ghost his comming upon the Virgin Secondly The power of the most High overshadowing her and two fruits or consequents of these two actions answerable to them First The Holy Ghost shall come upon thee therefore that that is borne of thee shall bee holy Secondly The power of the most High shall overshadow thee therefore that that is borne of thee shall bee called the Son of God The comming of the Holy Ghost upon her was First In the gift of Prophecy whereby shee was both informed of the very instant when the conception was wrought and also more fully of the mystery of the Incarnation then before Secondly Hee did prepare and sanctifie so much of her flesh and blood or seed as to constitu●● the body of our Saviour The worke was the worke of the whole Trinity but ascribed more singularly to the Holy Ghost first because of the sanctifying of that seed and cleering it of originall taint for sanctification is the worke of the Holy Ghost Secondly for the avoiding of that dangerous consequence which might have followed among men of corrupt minds who might have opinionated if the conception of the Mess●as in the wombe had been ascribed to the Father that the Sonne had had no other manner of generation of him The power of the most High His operating power supplying the want of the vigour and imbraces of the masculine Parent For to that the word overshadow seemeth to have aliusion being a modest phrase whereby the Hebrews expressed the imbraces of the man in the act of generation as Ruth 3. 9. Spread the skirt of thy garment over thine handmaid Therefore that holy thing This title and Epithet first not onely sheweth the purity and immaculatenesse of the humane nature of Christ but also secondly it being applyed to the preceding part by way of consequence as was touched before it sheweth that none ever was borne thus immaculate but Christ alone because none had ever such a way meanes of conception but onely hee Ver. 36. Thy Cosin Elisabeth hath conceived a Son As hee had informed the Virgin of the birth of the M●ssi●● of her selfe so doth he also of the birth of his fore-runner of her Cousin Elisabeth For that hee intended not barely to informe her onely that her Cousin had conceived a Childe but that hee heightens her thoughts to think of him as Christs fore-runner may bee supposed upon these observations First that hee saith A Son and not a Childe Second that such strangely borne Sonnes were ever of some remarkable and renowned eminency Thirdly that if hee had purposed onely to shew her the possibility of her conceiving by the example of the power of God in other women hee might have mentioned Sarah Hannah and others of those ancient ones and it had been enough Ver. 39. And Mary arose c. And went with haste into the hill Country into a City of Juda. This City was Hebron For unto the sons of Aaron Joshua gave the City of A●ba which is Hebron in the hill countrey of Judah Josh. 21. 11. And Zacharias being a sonne of Aaron and dwelling in the hill Countrey of Jud●●● it were senselesse to seek for his house in any other place then Hebron This place had been excellently renowned in ancient time Here was the promise given of Isaac here was the institution of Circumcision here Abraham had his first land and David his first Crowne and here lay interred the three couples Abraham and Sarah Isaac and Rebecca Jacob and Leah and as antiquity hath held Adam and Eve Now there are many reasons given by Expositors of Maries hasting hither after the Message of the Angel As either to know the truth of what was told her about Elisabeth or to congratulate and rejoyce with her or to minister to her in her great bellyednesse or that the Baptist in Elisabeths wombe might bee sanctified by the presence of Christ in hers c. But I cannot but conceive this to bee the very reason indeed That shee might there conceive the Messias where so many types figures and things relating to him had g●●e before namely in Hebron For First this suited singularly with the Harmony and Consent which God useth in his workes that the promise should begin to take place by the conception of Messias even among those Patriarchs to whom the promise was first given Secondly A kind of necessity seemeth to lie upon it that this Shiloh of the Tribe of Juda and the seed of David should bee conceived in a City of Juda and of David as hee was to bee borne in another City that belonged to them both Thirdly the Evangelists so punctually describing this City seemeth rather to referre to Christ then John who being of the Priests might indifferently have been born in any of the Tribes whatsoever Only the Holy Ghost giveth us to observe this which may not bee passed That John that should bring in Baptisme in stead of Circumcision was borne in that very place where Circumcision was first ordained in the City Hebron It is generally held indeed that the Virgin conceived in Nazaret and in the very instant of the Angels talking with her but whether there bee not as much probability for this opinion as for that I referre to the equall and judicious Reader Ver. 40. And saluted Elisabeth This seemeth to have beene at some distance and a wall or floore between as consider seriously on ver 42. 44. Ver. 41. The babe leaped 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This word is used by the Lxx. for Jacobs and Esaus stirring in the wombe Gen. 25. 22. And the leaping of the mountains at the giving of the Law Elisabeth in ver 44. addeth The babe leaped 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not that hee knew what hee did when hee leaped any more then they but that either this was the first time or this time was extraordinary The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth outward gesticulation or exultation as well as inward joy yea though there bee no inward joy at all as Psal. 65. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the little hils shall bee girded with exultation And so is it to bee understood here The babe in my wombe leaped with extraordinary gesticulation or ex●ltation and 〈◊〉 to signifie the manner of the thing done and not the cause of the doing Ver. 45. And blessed is shee that beleeved Elisabeth in this clause seemeth to have an eye to her owne husbands unbeleefe and the punishment that befell him for the same Hee a Man a Priest aged learned eminent and the message to him of more appearing

the word of the Lord was expired and extinguished long agoe in the death of Malachi the last of that race there is now another race of such preachers to be raised againe viz. John and the great Prophet and the Apostles and this is the entrance or beginning to that glorious generation For wee are to distinguish betwixt having the gift and spirit of Prophecy and betwixt being sent by that spirit for a constant Preacher to the people Deborah and Barak and Huldah and Hannah and divers others both men and women had the spirit of Prophecy upon them but never had warrant to goe and preach and to be constant ministers to the Church But Esay and Jeremy and Ezekiel and the rest of that forme under the Old Testament and John and the Apostles under the New had not onely the spirit of Prophecy upon them to foretell things to come but they had also the word of the Lord came unto them which gave them commission to bee continuall preachers and entred them into the function of a constant Ministery As see how the Baptist himselfe explaineth what is meant by this word of the Lord comming to him Joh. 1. 33. He sent mee to baptize SS To John the Son of Zacharias in the wildernesse The Children of the Priests when they came to age were to bee installed and inrolled into the service of the Temple their names being entred there and the name of their father To this custome the Evangelist seemeth to referre when he calleth John the Son of Zacharias in this place and at this time when hee was to enter upon his Ministeriall function which though hee did not at the Temple as others used to doe but had another kind of employment laid upon him by the Word of the Lord comming to him in the Wildernesse in the place of his converse yet as had he been there he must have been inrolled and registred thus John the Son of Zacharias began his Ministration at such a time or to this purpose so doth the Holy Ghost inroll him here at his entrance into this his Ministry of another kind the word of the Lord came to John the Sonne of Zacharias And the like passage we observe in the same Evangelist concerning our Saviour at his being baptized and when he also entred upon his function Mat. 3. vers 1. Preaching in the Wildernesse of Judea That is in the Cities and Townes in the wildernesse as Josh. 15. 61 62. and 1 Sam. 23. 14. 24. some of which were probably within the territories and under the command of Hebron the place where John was born for there is mention of the Cities of Hebron 2 Sam. 2. 3. Mark 1. ver 4. John did baptize in the Wildernesse It is the most likely that John began to preach in the place where he was borne and from thence went to other places as hee saw occasion and the Spirit moved him And indeed Hebron it selfe was in a manner a City of the Wildernesse as well as the others mentioned though there be no such expression concerning it as is of them and if those words Luke 2. So He was in the deserts till the day of his shewing unto Israel were interpreted concerning his being in Hebron the interpretation might very well be justified though to avoid cavill and offence we have expounded it of places which the Scripture calleth Deserts or Wildernesses in expresse termes However be it in Hebron or out of Hebron that John was educated conversed and began to preach certaine it is that he did the last of these in some Cities of the Wildernesse not farre from Hebron and if it be said that he baptized also in these Cities where hee preached and as yet was not gone downe to Jordan till Jerusalem and all Judea heard of him and came to be baptized and then hee went thither for the conveniency of water I suppose it crosseth nothing either in the History or Mysterie and it averreth no more concerning John now then we shall find him doing hereafter namely baptizing in other waters beside Jordan And indeed how can it rationally be understood otherwise then that John baptized first in these Cities and Townes before multitude of company drew him downe unto the River For first it cannot be conceived that hee walked or stood in the open fields neere Jordan and there began to preach but that hee betooke himselfe to Townes or Cities where was concourse of people Secondly it can as little be conceived that when any people in this or that City embraced his Doctrine and desired to be baptized that he should bring them to the River which was sometime farre off or delay them till all the multitude should meet him there together unlesse it could bee shewed that the water of Jordan was only allowed to be baptized in and no other the contrary to which we shall see anon The Story therefore and progresse of his Ministery and baptizing out of the three Evangelists may be compiled thus That first hee came preaching in the Wildernesse of Judea in the Townes and Cities that were there about the place of his education That hee baptized there those that were converted by his preaching and that desired to bee baptized by him That hee went abroad from thence up and down all the Countrey round about Jordan and when his converts and the concourse were now grown numerous he baptized them in Jordan because there was water enough as Joh. 3. 23. SS And preach the baptisme of repentance The Evangelist useth this title or epithet in opposition Circumcision and baptizing of Proselytes which had been the way and doore of admission into the Church before They might very fitly be called the Circum●ision and the baptisme of performance as this the baptisme of repentance For whosoever received circumcision was ingaged by it to the performance of the whole Law Gal. 5. 2. And the like was every Proselyte ingaged that received Baptisme But this baptisme of John or the baptisme in the Christian Church is cleane of another nature For whereas those two challenged of every one that went through those doo●es into the Church that they should stand debtors to the whole Law and bee obliged to a legall righteousnesse our baptisme requireth a cleane contrary thing namely that we should bee obliged to repentance in regard that the performance of the law is a thing that is to us impossible and that we should be buried with Christ in his death and seeke after his righteousnesse seeing that we have none of our owne Hence appeareth clearly first a reason why the baptisme of John is called the beginning of the Gospel for it opened a doore and gave an inlet into the Church upon other termes then had ever been before And secondly that baptisme belongeth to Children though it be the baptisme of repentance and they know not what repentance meanes For it requireth not their repentance at their receiving of the Sacrament when they stand but in