Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	abate_v	moses_n	weep_v	40	3	10.4540	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A48431	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.; Works. 1684	Lightfoot, John, 1602-1675.; G. B. (George Bright), d. 1696.; Strype, John, 1643-1737.	1684 (1684)	Wing L2051; ESTC R16617	4,059,437	2,607

to oppose whatsoever was not according to that Dream And that that caused both these was their drinking in the inchantments of their Traditions Which drunkenness cast them into a deep sleep and which made them rave and rage whilst they thus slept It is very observable again how Satan and the Nation it self did shift and change the manner and means of their undoing Before their Captivity into Babylon they were all for Idolatry and the Devil cheated them with his great lie as he did the Heathen to worship and sacrifice to Devils instead of God But after that Captivity he something changed his temptation and they became the means of their undoing he perswading them to embrace another great lie that of Traditions instead of that of Idolatry and they embracing it They had so sorely smarted by the seventy years captivity for their Idolatry that it was not so easie to bring them to that again but he found it easie to foist upon them this other great lie to make them believe that every doting Tradition the invention of foolish men was a divine Oracle delivered to Moses at mount Sinai and so from hand to hand to all posterity The Nation had been used to divine Oracles by Visions by Prophets by Urim and Thummim all along But now all these under the second Temple were ceased and gone and how should a people that had been always used to such Oracles do without them Here Satan saw his opportunity to cheat them with a Leah instead of Rachel to impose upon them the famed oracularity of Traditions instead of the lively Oracles of God like the deceitful Harlot in the Book of Kings to lay a dead Child in their bosom instead of a living and this they wing and cherish and make much of as if it were the l●ving Child even to this day Now how these Traditions wrought with them I may very well spare my labour to demonstrate the Gospels and Epistles do it so abundantly That by their Traditions they transgressed the commandments of God Matth. XV. 3. That by their Traditions they made the Word of God of none effect vers 6. That by their Traditions they worshipped God in vain teaching for Doctrines the Commandments of men vers 9. And in a word that they were led into a vain conversation by the traditions received from their Fathers 1 Pet. I. 18. Thus was it as to their effect in general instances of particulars might be endless I shall only mention three and those that may be called the first three as Davids three Champions were if I may mention so noble persons and so base things together First These Traditions of theirs made them dream that Messias should be a pompous temporal Prince arrayed with all earthly royalty and glory and crowned with all terrene victoriousness and triumph And this dream under the spirit of slumber cast them also under the spirit of opposition against the true Messias when he came Poor Jesus looked so unlike the gallant Messias they dreamed of that by the very principles of their Traditions and Religion they could do no less to him than what they did persecute afflict torment crucifie him For he was not the Messias they looked for but a false Christ forsooth a false Prophet a deceiver a seducer of the Nation Secondly Their Traditions made them dream that Messias and his Law and Doctrine that he should bring with him should be so far from abating or abolishing any of the ceremonies of Moses that he should rather add to them heighten and enhance them And this dream under that spirit of slumber cast them also under the spirit of opposition against the Gospel That is not for their turn but against it that cries down those ceremonies and that justification they expected by them that lays those shadows aside and does as it were bury Moses as Christ did his body in the vally of Beth Peor So that with them you cannot be a friend to Moses unless you be an enemy to the Doctrine of Jesus Thirdly and lastly Their Traditions made them dream that they were the only beloved of God of all people that the seventy Nations of the World were abhorred hated cursed of him and were to be destroyed But oh dearly loves he the seed of Israel how intirely does he affect the Children of Abraham And this dream under the spirit of slumber casts them also under the spirit of contradiction against the calling of the other Nations What must those dogs eat of the Childrens bread Must these Children of the bond woman come to be heirs with the Children of the free They forbid us to speak unto the Gentiles that they might be saved saith the Apostle in that place to the Thessalonians before quoted And our Saviour must be cast down the steep hill and dashed all to pieces by his Townsmen of Nazaret for but hinting the calling of the Gentiles in the story of Elias sent to the widdow of Sarepta and Naaman the Syrian sent to Elisha and healed And thus briefly from this short scantling we may see how this wretch before us was principled to oppose the Gospel and to resist the Deputies conversion by the very dictates of his Religion as he was a Jew How he might be forwarded and helped in his so acting by being a false Prophet and a Sorcerer by his subtilty and mischievousness and by the rest of his devilish accommodations for such a purpose I need not insist to demonstrate the thing it self speaks it sufficiently So much therefore be spoken concerning his Person and his Qualities and Conditions Nor need we to stand gazing only upon him since this day hath discovered some too like unto him In the verses after my Text it is related that this varlet was struck blind and that he went up and down groping for some that might take him by the hand and lead him The memorial of this day may direct him where to find some that may go hand in hand with him and whether leads the other it is no great matter for whethersoever does it is but the blind leading of the blind The day commemorates a Fact and Design as black as all this wretches Titles It commemorates men full of subtilty and mischief as well as he men that opposed the Gospel as well as he and that were principled by their very Religion to oppose it as well as he And men who while they stile themselves The Society of Jesus by their principles and practises give suspition that they relate more to this Bar Jesus which we have had in hand than to him upon whom they would father their denomination Men I say that are principled by the very dictates and elements of their Religion to oppose the Gospel and the sincere profession of it And indeed you can expect no better from Rome from whence these mens principles came either from the Place or from the Religion I. For the Place The Holy Ghost hath spoken out

story was a cubit wider than the middle and the middle a cubit wider than the lowest and yet the outmost wall of them was even and straight and jutted not over at one story or other any whit at all But the reason of this different breadth of the Stories was this the wall of the Temple for five cubits from the ground upward was thicker by a cubit than it was from thence above At the height therefore of those five cubits there was a bench of the wall of a cubit breadth left outerly round about the House on which they laid one end of the beams and timber which was the roof of the lowest rooms or the floor of the second Story And then again for five cubits above that the wall was thicker by a cubit than it was above and at the height of those five cubits there was such another bench left again and on that they laid the beams for the roof of the second story which was the floor of the third And so likewise for five cubits above that the wall was yet thicker by a cubit than it was above and there the like bench was left again and there were laid the beams of the roof of the third Story and of the whole building And this is the meaning of that verse 1 King VI. 6. The neathermost Chamber was five cubits broad the middlemost six cubits broad and the third was seven cubits broad for he made abating to the House on the outside round about that the beams should not have hold of the very walls of the House And thus did these Chambers take up half the height of the House being as the lower Leads of our Churches to the higher the use of the Chambers we shall observe hereafter Now above these Chambers in the wall of the Temple and in the outer wall of these Chambers themselves there were Windows to let in light which the Text saith were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 open and shut or broad and narrow which f f f Chald. par in 1 Kings VI. 4. the Chaldee Paraphrast and g g g Vid. Nobil in LXX in loc Theodoret have well interpreted wide within and narrow without namely narrow without to receive the light and wide within to disperse and dilate it Though there h h h Vid. R. Sol. Kimch in loc be some Jews that construe it the clean contrary way viz. broad without and narrow within different from all other Windows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for God say they had no need of such light The people that returned out of Captivity were i i i Joh. II. 20. forty and six years in building their Temple before they could compleat it and bring it to perfection and yet when all was done it proved so far inferiour in beauty and stateliness to that of Solomons as that to those that had seen both k k k Hag. II. 3. it was as nothing the dimensions made not the difference for it was two ways as large again as his even as his was every way as large again as Moses Tabernacle but this wanted that sumptuousness and bravery of building that his had And it wanted those five things which were the glory and excellency of the former namely l l l R. Sol. in Hag. I. 18. The Ark Urim and Thummim Fire from Heaven The Cloud of glory upon the Mercy seat and The Spirit of Prophesie The m m m Ezr. III. 10. weeping therefore of those persons that had seen the former House at the laying of the foundation of this was not as if they saw any lessening of the House in comparison of the former in compass and measure for the foundations promised a larger but it was upon remembring the glory of the former both in its magnificence and in these five excellencies and to think of the burning of that and it was also in comparing their present servile and poor condition with the liberty state and gallantry of the Nation when the other stood Their measures were prescribed by Cyrus not because he would curb the building but inlarge it for whereas Solomons Temple was but thirty cubits broad Chambers and all he gave liberty of sixty cubits bredth and whereas Solomons was but thirty cubts high all the body of the House he doubled the measure to sixty And therefore those words of Josephus are cautelously to be understood when he saith That n n n Ioseph Antiq. lib. 8. c. 2. they brought up the roof of Solomons Fabrick of white stone the height sixty cubits the length as much and the breadth twenty In which account of the height of it he differs both from Scripture and from all other of his own Nation and by what measures or counters he reckons it is hard to understand And so it is also to construe that which follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which I English thus And by this there was another piece raised of equal measures so that the whole height of the Temple was an hundred and twenty cubits By which piece I conceive he means the Porch and his own words clear it but how to apprehend that it was of equal measure with what he had spoken of before I acknowledge I do not understand And whereas he saith That the whole height of the Temple was an hundred and twenty cubits his own context shews that he cannot mean that it was so high throughout but it is to be construed of the Porch of which he is speaking namely that the Temple in some part of it rose to an hundred and twenty cubits high And so are those words of Herod to be understood in the Oration that he made to the people when he tells them of his resolution to build the Temple o o o Id. ib. lib. 15 cap. 14. Our Fathers saith he built the Temple to the great God after their coming up again from Babylon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But it wanted as to the greatness of it sixty cubits in height for so much did the former Temple which Solomon had built exceed it Which is not to be understood of the whole house but of the Porch only for the Children of the Captivity either built no Porch at all and then their Temple was a perfect Cube length and height and breadth exactly equal or if they did yet did not the height of it exceed the rest of the house as Solomons did but only equal it the whole being sixty cubits high all alike according to the dimensions that Cyrus had prescribed Now in his Patent for the building of the Temple there are these words which are of no small difficulty to be understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ezr. VI. 4. Josephus renders this passage thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p p p Ioseph Antiq. lib. 11. c. 1. 4. Three houses of hewen stone and one house of wood within By the three houses seeming to mean the three parts of the Temple

Luke XXII 30. Rev. XXI 12 14. These were called the Twelve Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Talmudick Language under which title Moses and Aaron are marked by the Chaldee Paraphrast Jer. II. 1. A word that does not barely speak a Messenger but such a Messenger as represents the Person of him that sends him For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a a a a a a Bab. Berac fol. 34. 2. The Apostle of any one is as he himself from whom he is deputed See the fortieth verse of this Chapter If you read over the Tract of Maimonides here intitled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Messengers and Companions perhaps you will not repent your labour For these ends were these twelve chosen as the Evangelists relate I. That they might be with him eye-witnesses of his Works and Students of his Doctrine For they did not presently betake themselves to Preach from the time they were first admitted Disciples no nor from the time they were first chosen but they sat a long while at the feet of their Master and imbibed from his mouth that Doctrine which they were to Preach II. That they might be his Prophets both to Preach and to do Miracles Thence it comes to pass that the gift of Miracles which of a long time had ceased is now restored to them The seven Shepherds and eight principal men Mich. V. 5. are the Disciples of the Messias according to Kimchi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Power of unclean spirits That is Over or Upon unclean spirits which therefore are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Unclean spirits that by a clearer Antithesis they might be opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Holy Spirit the Spirit of Purity More particularly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The unclean spirit Zech. XIII 2. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Unclean spirits Revel XVI 13 14. are Diabolical spirits in false Prophets deceiving Pythons By a more particular name yet according to the Talmudists concerning this business b b b b b b Bab. Sanhedrs fol. 65. 2. There shall not be with thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Necromancer Deut. XVIII 11. He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Necromancer who mortifies himself with hunger and goes and lodges a nights among the burying places for that end that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the unclean spirit may dwell upon him When R. Akibah read that verse he wept Does the unclean spirit saith he come upon him that fasts for that very end that the unclean spirit may come upon him Much more would the Holy Spirit come upon him that fasts for that end that the Holy Spirit might come upon him But what shall I do When our sins have brought that on us which is said Your sins separate between you and your God Where the Gloss thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That the unclean spirit dwell upon him that is that the Demon of the Burial-place may love him and may help him in his inchantments When I consider with my self that numberless number of Demoniacs which the Evangelists mention the like to which no History affords and the Old Testament produceth hardly one or two examples I cannot but suspect these two things especially for the cause of it First That the Jewish people now arriving to the very top of impiety now also arrived to the very top of those curses which are recited Levit. XXVI and Deut. XXVIII Secondly That the Nation beyond measure addicted to Magical arts did even affect Devils and invited them to dwell with them VERS II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Simon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Simon is a name very usual among the Talmudists for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Simeon By which name our Apostle is also called Act. XV. 14. Let these words be taken notice of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c c c c c c Hieros Schab fol. 11. 2. R. Eliezer enquired of R. Simon concerning a certain thing but he answered him not He enquired of R. Joshua ben Levi and he answered R. Eliezer was enraged that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 R. Simeon answered him not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Peter Christ changed the names of three Disciples with whom he held more inward familiarity Simon James and John Simon was called by him Peter or Petrosus that is referring to a Rock because he should contribute not only very much assistance to the Church that was to be built on a Rock but the very first assistance when the keies being committed to him he opened the door of faith to Cornelius and so first let in the Gospel among the Gentiles Of which matter afterwards 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Andrew This also was no strange Name among the Talmudists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d d d d d d Hieros Megill cap. 4. Andrew bar Chinna VERS III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bartholomew COmpare the order wherein the Disciples are called Joh. I. with the order wherein they are for the most part reckoned and you will find Bartholomew falling in at the same place with Nathaniel so that one may think he was the same with him called Nathaniel by his own name and Bartholomew by his fathers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is The son of Talmai For the Greek Interpreters render Talmai 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tolmi 2 Sam. XIII 37. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tholomaeus occurs in e e e e e e Antiq. lib. 20. cap. 1. Josephus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of Alpheus The Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 occurs also in the Talmudists a word that may admit a double pronuntiation namely either to sound Alphai or Cleophi Hence that Alpheus who was the Father of four Apostles is also called Cleopas Luke XXIV which sufficiently appears from hence that she who is called Mary the Mother of James the less and Joses Mark XV. 40. by John is called Mary the wife of Cleopas Joh. XIX 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lebbeus whose surname was Thaddeus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thaddai was a name known also to the Talmudists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f f f f f f Masseth D●rech Arets c. 1 R. Jose the son of Thaddeus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g g g g g g Hieros Kilaim fol. 27. 2. Schabb. fol. 5. 2. See Juchasin fol. 105. 2. Eliezer ben Thaddeus It is a warping of the name Judas that this Apostle might be the better distinguished from Iscariot He was called Lebbeus I suppose from the Town Lebba a Sea coast Town of Galilee of which Pliny speaks h h h h h h Lib. 5. cap. 19 The Promontory Carmel and in the Mountain a Town of the same name heretofore called Ecbatana Near by Getta Lebba c. VERS IV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Simon the Cananite IN Luke it is Zelotes See who are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zelots in Josephus Of whose Sect if you should say this Simon was before his Conversion perhaps you