Selected quad for the lemma: spirit_n
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A63069
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A commentary or exposition upon these following books of holy Scripture Proverbs of Solomon, Ecclesiastes, the Song of Songs, Isaiah, Jeremiah, Lamentations, Ezekiel & Daniel : being a third volume of annotations upon the whole Bible / by John Trapp ...
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Trapp, John, 1601-1669.
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1660
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Wing T2044; ESTC R11937
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1,489,801
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the Lord sc As an aggravation of Israels great unkindness and unthankfulness to so liberal a Lord Summam Cantici sui paucis complectitur so bountiful a Benefactour Good turnes exaggerate unkindnesses and mens offences are increased by their obligations See Deut. 32.7 14. According to his mercies c. Which are such as words are too weak to utter hence this Copia verborum and all too little See the like Ephes 2.5 7. Ver. 8. For he said Surely they are my people children that will not lye q. d. I presume they will not it were a foul shame for them if they should deceive my expectation deale disloyally shew themselves deceitful in the Covenant The Officers of Merindol in France answered the Popish Bishop that moved them to abjure that they marvelled much that he would offer to perswade them to lye to God and the world And albeit that all men by nature are lyars yet they had learned by the Word of God that they ought diligently to take heed of lying in any matter be it never so small Also that they ought diligently to take heed that their children did not accustome or use themselves to lye and therefore punish them very sharply when they took them with any lye Act. Mon. 866. even as if they had committed a robbery for the devil is a lyar c. Here the Bishop rose up in a great anger and so departed Ver. 9. In all their afflictions he was afflicted See Exod. 3.7 9. Judg. 10.16 Zach. 2.8 Act. 9.4 Jer. 31.20 Of God we may better say than the Poet did of Augustus 2. de Ponto Eleg. 2. Est placidus facilisque parens veniaeque paratus Et qui fulmineo saepe sine igne tonat Qui cum triste aliquid statuit sit tristis ipse Cuique fere poenam sumere poena sua est And the Angel of his presence saved them i. e. Jesus Christ who is called the face of God Exod. 33.14 15. the image of the invisible God Colos 1.15 whom who so hath seen hath seen the Father also Joh. 14.9 He who is in the bosom of the Father Joh. 1.18 and as an everlasting Priest mediateth and ministreth in the presence of his Father making request for us Heb. 9.24 Rev. 8.3 that Angel of the Covenant Mal. 3.1 And he bare them As Parents do their young children And carryed them As Eagles do their young See Exod. 19.4 Deut. 32.11 with the Note Ver. 10. But they rebelled and vexed his holy Spirit By sinning against light checks of conscience motions of the Spirit mercyes without measure c. Junius thinketh this a clear place for proof of the Trinity in Unity So he was turned to be their enemy This was an ill turn for them abused mercy turneth into fury with the froward God will wrestle Psal 18. Ver. 11. Thou he remembred i. e. Israel remembred the dayes of old Heb. of antiquity the dayes of yore as some old Translations have it See Psal 89.50 c. Saying Where is he that brought them up out of the sea q. d. How is it that he is not now to be found as then he was for the succour of his poor people They had vexed his holy Spirit and therefore he withdrew himself See Hos 5.6 With the shepherd of his flock Or shepherds as some ancient copies had it viz. Moses and Aaron Psal 77.20 Where is he that put his holy spirit within him But this holy Spirit they had vexed ver 10. and now they sorrowfully enquire after Delicata res est spiritus sanctus ita nos tractat sicut tractatur saith a Father i. e. The Spirit of God is a delicate thing he deals with us as we deal by him Ver. 12. That led them by the right hand of Moses with his glorious arm Or that maâ—e his gallant arm to go at Moses his right hand Funâ—cius Dividing the water before them So that Pseudo-Moses the devill likely made many over credulous Jews of Creet believe that he would do for them whom he cozened into the midst of the sea to their destruction Anno Christi 434. Some are of opinion that this affectionate prayer was purposely penned by the Prophet for the use of those poor Jews who after the coming of Christ and manifestation of the Gospel should see themselves to be rejected by God and his Church and should now beg to be owned again cui sanc instituto omnia magis quam dici queat conveniunt saith Hyperius the ensuing petitions suit very much Ver. 13. That led them through the deep Which threatened to swallow them but indeed preserved them so doth every main affliction As a horse in the wildernesse Or as an horse goeth in the plain when led by his rider in qua non est lutum vel lapis where there is neither mire to stick in nor stone to stumble at See Psal 106. Leniter commode Ver. 14. As a beast goeth down into the valley i. e. Gently and leisurely according to that known Distich Ascendente tuo vel descendente caballo Vox ait ista Fave vox ait illa Cave The Spirit of the Lord caused him to rest Or led them until he brought them to rest sc in the promised land To make thy self a glorious name q. d. So thou maist do again if thou please to shew mercy unto us Name is here put for fame or renown Ver. 15. Look down from heaven Affectus dolentium atque ardenter petentium scite exprimuntur a pathetical and pithy prayer And behold from the habitation of thy holiness c. They pray otherwise now then when the Temple stood Psal 121.1 now they look higher and Oh that they would do so The modern Jews pray thus daily but because not from a right principle they are not heard Where is thy zeal Thine ancient fervour and forwardness in vindicating thy people and being avenged of their enemies The sounding rumbling or yerning of thy bowels c. Sometimes God seemeth to loose his mercy and then we must find it for him as here sometimes to sleep or delay and then we must waken quicken him Psal 40.17 Isa 62.7 Are they restrained Chrysostom exhorteth people whether God grant or not to pray still for when God denies it is as good as if he grants And if we pray for any temporal mercy the very ability to pray Hom. 30. in Gen s is better then the thing we pray for for Whosoever calleth upon the name of the Lord shall be saved Ver. 16. Doubtlest thou art our Father Though thou frownest and withdrawest The people of God saw that He was angry that their hearts also were hard yet they thought they should know him amidst all his austerities and they make to him for help And doubtless help the Jews might yet have could they seriously say as here Certainly thou art our Father and would no longer rest upon carnal things boasting of Abraham their Father Circumcision
Hezekiah then they had been under Ahaz 2 King 16.10 Hos 14.3 Ver. 21. A remnant shall return sc to the Lord by true repentance from whom they had deeply revolted But of these there is but as a remnant a poor few in comparison of the whole piece of cloth Ver. 22. Yet a remnant of them shall return i. e. Shall be saved from Sennâ—cherib but especially from Satan that old manslayer Rom. 9.27 29. and 11.5 The greater part of the Jews were then cut off by the Assyrians and so they are spiritually still by the evil spirits which hold them in their hardness of heart and hinder them from embracing the Christian faith But this befalleth them by Gods holy decree Rom. 9.27 28. and just judgment The consumption decreed shall overflow with righteousness i. e. The utter destruction of this perverse people both temporal and spiritual Rom. 9.27 for the generality of them is not to be accounted cruelty but overflowing righteousness For God could not in justice but thus rigorously deal with them and then for his promise sake to Abraham Isaac and Jacob reserving a remnant shew favour to them again Ver. 23. For the Lord God of hosts shall make c. Here the same thing is repeated by way of asseveration because not easily believed or digested but would lye heavy as hard meat Behold the severity of God Rom. 11.22 and stoop to it Ver. 24. O my people that dwellest in Zion be not afraid Quà m paternè omnia As a father bespeaketh his little son passing with him thorow a dark entry c. Non occidet te quamvis vapules Oecol He shall smite thee with a rod Chasten thee but not slay thee Sinite virgam corripientem ne sentiatis malleum conterentem And shall lift up his staffe against thee Or but he shall lift up his staffe for thee so some render it i.e. God shall and that after the manner of Egypt as of old he did for thy Fathers against Pharaoh Ver. 25. For yet a very little while Heb. a little little or a little of a little Yet a little modicum and wrath shall be at an end Oecolampadius rendreth it adhuc paululum minus quà m paululum Hold out therefore faith and patience Ver. 26. And the Lord of hosts shall stir up a scourge for him Far worse then that rod ver 24. this scourge was that Angel that slew to many Assyrians in a night according to that slaughter of Midian Judg. 7.22 Psal 83.9 11. At the rock of Oreb Where Oreb was slain like as was Sennacherib after this in his Temple at Niniveh And as his rod was upon the sea As Moses by his rod or staffe held over the red Sea made way for Israel but brought destruction on the Egyptians Exod. 14.26 Ver. 27. And the yoke shall be destroyed because of the anointing That is because or for the sake of Messiah the Prince Dan. 9.25 the Lord Christ our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Sospitator the foundation of all the Churches deliverances The whole 11th Chapter following is a comment on this sweet promise Ver. 28. He is come to Aiath Elegans hypotyposis a dainty description of Sennacheribs ingress into the Land and progress with his army toward Jerusalem thorough the tribe of Benjamin He is passed to Migron 14. Cities are here set down in order as distressed by this Poliorcetes of whom it might be truly said as it is now of the Grand Signior that no grass groweth on that ground where he hath set his foot once At Michmash he hath laid up his carriages i.e. He shall but the Prophet speaketh of it as if presently done or as if himself had been marching along with them Ver. 29. They are gone over the passages i. e. The streights between two rocks 1 Sam. 13.23 Ver. 30. Lift up thy voice Heb. Hinni i. e. claram vocem ede â—amque lugubrem make a grievous out-cry ejula quiritare Nam certa tibi imminet vastitas for thou art undone O poor Anathoth Jeremies countrey poor because plundred Ver. 31. Madmena is removed i.e. Fled for fear as Gibeah ver 29. Ver. 32. He shall shake his hand Viz. at Jerusalem as threatning her destruction but she shall shake her head at him in contempt chap. 37.21 God oft lets his enemies go to the utmost of their tedder and then pulls them back to their tasks with shame enough as he did Pharaoh Ver. 33. Behold the Lord shall top the bough i.e. Those of greatest state and stature in the Assyrian army And the haughty shall be humbled See chap. 2.11 17. Per Magnificum Ver. 34. By a mighty one That is by an Angel as chap. 37.36 See Psal 78.25 and 89.5 6. CHAP. XI Ver. 1. ANd there shall come forth a rod i. e. Christ shall be born whom our Prophet having called the annointing or Messiah chap. 10.27 maketh him and his Kingdom hence forward the chief matter of his discourse to the end of his book Here he beginneth with his Nativity calling him a Rod or Twig springing not out of the stock of David but out of the stump of Jesse a mean man and that then when the Royal Family was sunk so low as from David the King to Joseph the Carpenter Well might Chrysostom say that the foundation of our Philosophy was humility And another that at Bethlehem brake forth that well of Salvation Scultet which in the type once David so thirsted after 2 Sam. 23.15 And a branch Or the Nazaren born at Nazareth saith Junius which signifieth a branch for so it was generally deemed and our Saviour stileth himself Jesus of Nazareth Act. 22.8 and on his Cross they wrote Jesus of Nazareth King of the Jews wherein that Prodigie faith A Lapide seemeth to have fallen out concerning which the Poet enquireth Dic quibus in terris inscripti nomine Regis Nascantur flâ—res For Nazareth he interpreteth a Flower or something flowry and for shall grow others render shall bud or bear fruit Ver. 2. And the Spirit of the Lord shall rest upon him After such a description of Christs person as ver 1. followeth here a Declaration of his Kingdom which is set forth to be First Spiritual ver 2. Secondly Just ver 3 4.5 Thirdly Peaceable ver 6.7 8 9. Fourthly Ample as made up of Gentiles and Jews ver 11 c. Shall rest upon him His Humanity shall be filled topful with the Gifts and Graces of the Holy Ghost Diodat Annot. to be as it were an Everlasting Treasure and Cistern full of them for the use of the Church John 1.16 3.34 Acts 2.33 And this was typified by the Holy Ghosts descending in the likeness of a Dove at the time of his Baptism and resting upon him Matth. 3.16 John 1.32 33. The spirit of wisdome and understanding These six Princely Vertues for the Schoolmen misled by the vulgar Translation falsly found their septiformem gratiam spiritus sancti were eminently and