Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	abel_n	blood_n	stephen_n	26	3	10.2395	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 be the proper reason why the Evangelist useth the preterimperfect tense which Beza could see no reason why he should because he speaketh of Christ which had been with John at Jordan and was but newly gone out of his sight So that the first verse of this Section according to this construction doth properly come in its order in the time between Christs baptizing and his getting into the wilderness and accordingly it might have been laid after the very first verse of the last Section and there have made this series of the Story And immediately after the baptism of Jesus the Spirit driveth him into the wilderness and when he was rapt away and but newly out of sight John bare witness and cried saying This was he of whom I spake but I was unwilling to part that story which lieth so joined and it is timely enough to give notice of the order in this place Now the next story in this Section of the discourse betwixt the messengers of the Jews and John they questioning who he was and what he meant to baptize it was just in the time while Christ was under the last temptation or as he was returning from the high mountain wheresoever it was to Jordan again for the Text telleth expresly that on the next day after this dispute Jesus appeareth at Jordan in the sight of John ver 29. and from thence forward the connexion of the stories following is so clear ver 35. 43. that it needeth no further demonstration Harmony and Explanation Ver. 15. Iohn bare witness of him and cried c. THE Evangelist from the beginning of the Chapter to this place and in it doth purposely go about to shew what declarations and demonstrations were given of Christ both before his coming in the flesh and after what before we shewed in their proper place upon the Chapter to the fourteenth vers what after is shewed in this verse and the next that follows In the fourteenth verse he tells that Christ declared himself to be the only begotten of the Father by conversing among his Disciples full of grace and truth And in this verse he sheweth how John declared and published him to all that came to be baptized and in the next verse how his Disciples received of his fulness c. Now Johns manner of testimony of him he expresseth by these two words He beareth witness and cried words of different tenses as was observed before and of some difference of sense in that diversity The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the present tense is properly to be understood 1. Of Johns whole Ministery Function and Office as vers 7. explaineth it He came for a witness not to be restrained to this or that particular vocal and verbal testimony that John gave of Christ no nor to all the vocal testimonies that he gave of Christ but to be dilated to Johns whole course and ministry that he beareth witness to Christ in that God raised up such a one to be his fore-runner And the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the praeter tense is to be applied to the particular testimony that John gave of Christ in that his ministery so that the former word referreth to Johns person and his whole function and the latter only to the manner of his executing of one particular of that function 2. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may also include Johns martyrdom for the truth by which he beareth witness unto Christ even unto this time as Abel being dead yet speaketh as Heb. 11. 4. And in this sense should I understand those words of this same Evangelist in his first Epistle Chap. 5. vers 6 8. Jesus Christ came by water and blood and the Spirit beareth witness And there are three that bear witness in earth the Spirit and the Water and Blood that is the Spirit of Prophesie Baptism and Martyrdom all three agreeing in one testimony of Christ that he is he The Prophets speaking so jointly of him Baptism bringing in so many unto him and Martyrs sealing unto him with their dearest blood The scores that have prophesied of him the thousands that have suffered death for him and the many thousands that have been baptized into him bearing witness of him on earth as the Father the Word and the Holy Ghost do in heaven §. He that cometh after me is preferred before me We do not find that John had at any time before Christs baptism given any such testimony as these words He had said indeed A mightier than I cometh after me whose shoos I am not worthy to bear and whose shoo latchet I am not worthy to unloose as the other three Evangelists agree in the relating of it but these words He is preferr'd before me for he was before me we heard not of till now Yet is it to be conceived that the Baptist speaketh to the same sense now that he did before as vers 27. sheweth his intention though he have altered his expressions For it is a very common custom of Scripture in alledging of former speeches to give the sense but not to keep exactly to the words And yet it is not without its weight that whereas Johns constant testimony of Christ before his baptism was A mightier than I cometh he should as constantly after his baptism use this He coming after me is preferr'd before me as here and vers 27. 30. Now the reason of this seemeth to be because Christ had now appeared and no mighty work had been yet shewed among the people by him no nor any thing done in their eyes or hearing which might give them occasion to conceive that he was mightier or stronger than John The appearance of the Holy Ghost and the voice from heaven they had neither seen nor heard only his catching away from Jordan at this time it is probable they saw therefore John to clear their apprehensions from any carnal misconstruction of his words explains himself that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A mightier than I they were not so to understand as to look for any present visible demonstration of power or miraculousness from him but that they should take notice that he of whom he spake those words was before him in rank and dignity for he was before him in time and office nature and qualifications though he came after him §. Is preferr'd before me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Vulgar Latine hath dangerously translated Ante me factus est he was made before me and accordingly the Arians in ancient time made use of this place in this sense against the eternity of the Son Whereas the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Beza well observeth it in the New Testament doth constantly refer to place and not to time as Mar. 1. 2. Matth. 17. 2. Luke 12. 8. 19. 27 28. and divers other places and therefore our English hath well expressed it with an intimation of such a thing is preferr'd before me For 〈◊〉 〈◊〉 〈◊〉

turned into Glory Faith into fruition Sanctification into impeccability and there will be no need of the Spirit in our sense any more So that Having the Spirit is understood of man considered only under the Fall II. Having the Spirit speaks of having it for mans Recovery The Spirit is given for his Recovery viz. what God will have recovered Let us look back to the Creation That lesson is divine and pertinent Eccles. XII 1. Remember now thy Creator in the days of thy youth There is more in it than every one observes It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy Creators in the plural and teaches two things That as the first lesson Youth is to learn is to know his Creator so therewith to learn to know the Mystery of the Trinity that created him God created all things and man an Epitomy of all by the Word and Spirit Son and Holy Ghost XXXIII Psal. 6. By the word of the Lord were the Heavens made and all the host of them by the breath of his Mouth Joh. I. 3. All things were made by him and without him was not any made that was made Job XXXIII 4. The Spirit of God hath made me and the breath of the Almighty hath given me life Now when Gods creation in man was spoiled by Son and Spirit it is repaired So that as Christ saith of himself I come to seek and to save that which was lost so the Spirit came to restore and repair what was decayed This is the meaning of the new creature 2 Cor. V. 17. If any man be in Christ Jesus he is a new creature Eph. II. 10. For we are his workmanship created in Christ Jesus unto good works Who works this Christ and the Spirit Something Christ doth by his blood viz. restores righteousness the rest by his Spirit viz. recovers holiness Nay I may add the Spirit is given only for mans Recovery The Spirit created man so perfect to try him Spiritus movens the Spirit moving is to try man outward administrations are to try him but when sanctification comes it hath a further purpose Compare man in innocency with man after the fall His state in which he then was was to try him But will the Spirit alway have his work of so uncertain issue Will he never act but for trial and leave the issue to the will of man God when he intended not innocency for the way of Salvation left man to himself Doth the Spirit the like in a way intended for Salvation Who then could be saved Spiritus movens the Spirit moving I said was given to try inhabitans inhabiting only and undoubtedly to Recover III. Having the Spirit presupposeth having of Christ vers 9. If any man have not the Spirit of Christ he is none of Christs contra If any have the Spirit he hath Christ. These terms are convertible He that hath Christ hath the Spirit and vice versa he that hath the Spirit hath Christ. As He that hath the Father hath the Son and he that hath the Son hath the Father also As Son and Spirit cooperated in mans creation so in his renovation Personal works are distinct but never separate Christ to Justifie the Spirit to Sanctifie but never one without the other The Spirit is called the Spirit of Christ is it possible then to have the Spirit absque Christo without having Christ And he is called his Spirit not only quia procedit a filio because he proceeded from the Son but because he gives him and is a purchase of his blood As the Spirit moved on the Waters so he moves on the blood of Christ he comes swimming in that and it is ex merito sanguinis from the merit of his blood whosoever hath him See Gods way of cleansing the Leper which is an Emblem of cleansing a sinner XIV Levit. 14 15 17. And the Priest shall take some of the blood of the trespass offering and the Priest shall put it upon the tip of the right ear of him that is to be cleansed c. And the Priest shall take some of the Log of oyl c. And the Priest shall put it upon the tip of the right ear c. First Blood and then Oyl On whom is the unction of the Spirit on him is first the unction of blood As the person is accepted before his Service Gen IV. 4. The Lord had respect unto Abel and to his offering So the person is first Justified before Sanctified God doth not new-create a person whom he accepts not IV. He that hath the Spirit hath a twofold work of the Spirit common grace and sanctifying grace We may consider the Spirit as Creator and Sanctifier and thirdly acting in a Work between both When he teacheth man arts indues him with intellectual abilities he then works as Creator in bonum Universi for the good of the Universe When he sanctifieth he doth it for the recovery of the Soul Now there is a work between both that is more than he doth as Creator and less than as Sanctifier but in tendency to the latter but as yet it is not it viz. Common grace Such is Illumination to see ones Condition Conviction with feeling Conscience active thoughts of Soul This is called grace because more than nature Common because wicked men have it sometimes as appears by Heb. VI. 4. And you read of Felix his trembling at S. Pauls Sermon Now the Spirit never worketh sanctifying grace but first useth this to make way He plows the heart by common grace and so prepares it for sanctifying grace In this Chapter at vers 15. There was the Spirit of fear before that of adoption As the Law was given first so the work of the Law is first Rom. VII 9. When the Commandment came sin revived and I died As Moses delivered the people of Israel into the hand of Joshua so the Law when it hath sufficiently disciplined us commits us into the hand of Grace As in Gal. III. 17. The Covenant that was confirmed before of God in Christ the Law c. cannot disannul that it should make the promise of none effect The Law is subservient to the promise so this work of the Law to Grace Is a meer work of the Law sanctifying Grace True the work of the Law goes along with grace hence many a gracious heart is under terrors But is the first work of the Law Grace No it is to fit the heart to receive Grace Many now a days say I have the Spirit How came they by it If they have it it is an unnatural birth not bred and born after Gods ordinary way To day debauched to morrow turn Sectary and then have the Spirit That was a wonder in the Prophet speaking of one that before she travailed was delivered such a wonder is this if it be so No God causeth this work of Common Grace to prepare and fit us for the reception of the Holy Spirit V. The Spirit worketh both these by the

Ibid. fol. 33. 2. R. Eliezer ben Jose saith In this thing have I accused the Samaritan Books of falsisying and I said unto them ye have falsisied your Law and gained nothing by it for you say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the plain of Moreh which is Sichem For we confess that the plain of Moreh is Sichem The Samaritan Text in Deut. XI 30. hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the plain of Moreh near Sichem but no such thing in Gen. XII 6. is added If the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Sepulchre did not lay some obstacle in the way I should easily conceive that Stephen had his eye as intent if not more upon this place as upon the Cave of Macpelah It is not said that Abraham bought this place much less that he bought it for a burying place but however that he did buy it though not under that notion of a burying place seems probable because this was the first place in which he pitcht his Tent and built an Altar all which he would hardly have done upon another mans ground It is said of Jacob that he bought a parcel of ground where he had spread his Tent Gen. XXXIII 19. And why should we not think that Abraham did the same only it is not expressly said so of him as it is of Jacob. It might be no improper question here upon what conditions Abraham Isaac and Jacob fed their Cattel and maintained their Families in the land of Canaan Whether the places and fields they occupied were common and had no proper owner Whether Abraham not far from Sichem in the plain of Moreh in the disposal of himself and his flocks intruded upon an others possession or whether it was all champaign without any Lord It is probable it was neither one nor the other and therefore some third thing must be found out viz. that either they might purchase those lands or take them of the owners upon an agreed rent It is said of Abraham that he planted a Grove in Beersheba Gen. XXI 33. How came he to any right in that piece of land Had that place no Lord no Prince no owner till he came If it had any Lord or owner which is most probable then it is easie apprehending how Abraham might come by the possession of it viz. by some sum of money though there is no mention made of it However whether Abraham bought the plain of Moreh or no it is very evident from the words of the Protomartyr that the Patriarchs were buried in that place where he in his very first entry upon that land had made his abode where he had received the first promise of the land by vision and where he erected his first Altar and I cannot believe but that either St. Stephen or St. Luke would in this their short way of speaking revive the memory of some such thing viz. that the Patriarchs were buried in that very same place where Abraham had made his first abode where he had received the first promise of the land yet that they did not possess that land any otherwise than in their graves VERS XXIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. When he was full forty years old THE Martyr speaks agreeably with that whole Nation e e e e e e Beresh rabba fol. 115. 3. Moses was forty years in Pharaohs Court and forty years in Midian and forty years he served Israel Rabban Jochanan ben Zaccai exercised Merchandize forty years was learning the Law forty years and forty years he ministred to Israel R. Akibah was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an illiterate person forty years he bent himself to study forty years and forty years he ministred to Israel f f f f f f Vid. Et Shemoth rabba fol. 118. 3. VERS XXV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. For he supposed that his brethren would have understood c. MOSES was endowed with a spirit of Prophesie even in Pharaohs Court to which that passage may refer that he was mighty in words and in deeds and knew himself designed to redeem Israel out of Egypt and so he thought that people conceived of him too For they could not but know the story of his miraculous preservation in his infancy his Providential education in a Prince's Court and especially the apparent signs of a Prophetick spirit in him Which though Moses himself speaks nothing of yet doth Stephen relate it not without good authority and the consent of his Country-men who all suppose Moses miraculously born and as wonderfully saved in the Ark of Bulrushes namely that he was conceived when his mother was an hundred and thirty years of age brought forth without any of the pangs of childbirth and born 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apt for prophesying g g g g g g Sotah fol. 12. 1. Note by the way how that fiction of Josephus h h h h h h Antiq. lib. 2. cap. ● concerning Pharaoh's putting his Crown upon the head of the child Moses and his throwing it to the ground is told also by the Jewish Rabbins i i i i i i Shemoth rabb fol. 118. 3. only with this variation that Moses himself took the Crown from Pharaoh's head and put it upon his own VERS XLII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Have you offered to me slain beasts and sacrifices c. KImchi upon this place of Amos speaks out what the Jewish Schools think in this matter by a passage taken out of Bab. Chagigah k k k k k k Fol. 6. ● There is a Tradition concerning the daily sacrifice made in mount Sinai R. Eliezer saith that there were rules indeed given concerning it on mount Sinai but the sacrifice it self was not offered R. Akibah saith it was offered and from that time hath not ceased But what do I prove in these words Have ye offered to me slain beasts and sacrifices by the space of forty years in the wilderness O ye house of Israel viz. the Tribe of Levi that had not committed Idolatry they offered but Israel did not offer And in those words the children of Israel kept the Passover in its time seems to be some reproach reflected upon Israel as hinting that they had observed no Passover in the wilderness but that It is most certain that Sacrifices were offered in the striking of the Covenant Exod. XXIV in the Consecration of the Altar and the Tabernacle and in the celebration of that Passover and this was all done in Sinai before the fatal decree past of their not entring the land But it may not without reason be suspected that though the daily Sacrifice were continued after that time for we find live-coals upon the Altar Numb XVI 46. and it is not to be thought that fire would be perpetually burning on the Altar to no purpose But Gods complaint seems to be about the free-will offerings that they ceased and that