Selected quad for the lemma: spirit_n
Text snippets containing the quad
|
ID |
Title |
Author |
Corrected Date of Publication (TCP Date of Publication) |
STC |
Words |
Pages |
|
A63069
|
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 ...
|
Trapp, John, 1601-1669.
|
1660
(1660)
|
Wing T2044; ESTC R11937
|
1,489,801
|
1,015
|
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
for cutting the combs of the self-conceited Jews and convincing theâ—m of their wickednesse and wretchednesse thereby The Chapter consisteth of Law and Gospel ver 60 and is a lively type animae peccatricis poenitentis of an offending and repenting soul Ver. 2. Cause Jerusalem to know her abominations Which as yet she taketh no knowledge of Rebuke her therefore sharply that she may be found in the faith if God peradventure will give them repentance to the acknowledging of the truth Ver. 3. Thy birth Heb. thy cutting out Confer Isa 51.1 And thy Nativity Vide insignem gentalogiam vide 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pudendum Mutato nomine de te Fabula narratur De nat deor Tully saith the old Britons were as barbarous as the Scythians duris genuit te cautibus horrens Caucasus Virg. Thy father was an Amorite An Amorite thou mayest seem to be rather then an Abramite for thou hast filled the land as they did Ezr. 9.11 from end to end with thine uncleanesse And thy mother an Hittite Those worst of women Gen. 27.46 Ver. 4. Thy navel was not cut None was so courteous as to do any of these necessary good offices for thee Plut. lib. de amore prol a poor forlorn helplesse wretch No creature is so shiftlesse as a new born babe which cast out and left to the wide world must needsly perish Ver. 5. None eye pittied thee No not thy mother in whose heart God had planted natural affection for that purpose Neither would thy Lucina become thy Levana two heathen deities to take thee up from the ground where thou layest alasse weltring in thy gore and more like to a slain then a live child Ver. 6. And when I passed by thee Not by chance as Luke 10.31 but of free choice and accorging to mine eternal purpose And saw thee in thy blood In this deplorable condition blood is in this verse thrice mentioned to set forth the greatnesse of mans misery in his pure or rather impure naturals and the freenesse of Gods Grace toward him all along Matth. 11.26 I said unto thee live God speaketh spiritual life to his poor people Isa 55.3 and oft repeateth to them his precious promises whereby they come to partake of the divine nature having escaped the corruption that is in the world through lust 2 Pet. 1.4 Ver. 7. As the bud of the field He prosecuteth the Allegory of a miserable maiden with whom the matter beginneth to mend Jam enim menses patiebatur ubera creverant pili circa pubem so that now she was marriageable And thou art come to excellent ornaments Heb to ornaments of ornaments such as virgo nobilis cum jam est nubilis habet young Ladies have when grown up especially Whereas thou wast naked and bare Heb. nakednesse and rejection God looked upon us and loved us when as yet we had not a rag to our backs Cum tu nuda esses atque nudissima Ver. 8. Behold thy time was the time of love When thou wast both fit for marriage and desirous of it For as the man misseth his rib so the woman would be in her old place again under the mans arm or wing See Ruth 3.1 9. And I spred my skirt over thee See Ruth 3.9 with the Note I covered thy nakednesse and took thee into my care and company as a wife A marriage-rite is imported by this expression Yea I sware unto thee c. So much adoe God hath with us to make us believe The Apostle mentioneth the work of faith She hath somewhat to do before she can fasten Ver. 9. Then washed I thee with water I cleansed thee from all thy pollutions by the Merit and Spirit of my dear Son See 1 Cor. 6.11 And I annointed thee with oyl New-married wives were usually washed anointed and richly arrayed The dead also were washed as Dorcas and embalmed as Jacob and Prov. 31.8 they are called bene chaloph which signifieth change of raiment Death strips us all but happy are they whom Christ hath spred his skirt over See 2 Cor. 5.2 3 4. Ver. 10. I clothed thee also with broidred work Phrygionicâ veste variegatâ With variety of precious graces whereby thou didst outshine Solomon in all his bravery for one grain of faith is better worth then all the gold of Ophir and one remnant of Hope beyond all the gay cloathing in the world And girded thee about with fine linnen The Church hath a rich wardrobe for woollens and linnens Gods plenty of both Ver. 11. I decked thee also with ornaments See ver 7. such as render thee amiable and admirable Christ himself who was not moved at all with the offer of all the worlds good Matth. 4.10 confesseth himself ravished with them Cant. 4.9 Ver. 12. And I put a jewel on thy forehead Heb. on thy nose See on Gen. 24.47 Ver. 13. Thus wast thou decked with gold and silver Yea with far better abiliments for what is gold and silver but the guts and garbage of the earth It was observed of Queen Elizabeth as of her father before her King Rich. 2. had one coat of gold and stone valued at 30000. maâ—kes that she loved to go very richly arrayed Hir sister Queen Mary had at her Coronation her head so laden with Jewels that she could hardly hold it up This was much but nothing to the Churches beauty and bravery which yet was all but borrowed as is said in the next Verse Thou didst eat fine flower and hony i. e. The very best of the best thou didst eat of the fat and drink of the sweet of my holy Ordinances Ver. 14. And thy renown went forth Pliny saith of Jerusalem that it was the most famous of all the Cities of the East of the World he might have said all things considered Through the comlinesse which I had put upon thoe As Abraham's servant put the jewels upon Rebecca See on ver 13. That 's a famous Canon of the second Araâ—sican Council Tales nos amat Deus quales futuri sumus ipsius done Can. 12. non quales sumus nostro merito God loveth us such as we shall be by his free-gift and not such as we are by our own merit Ver. 15. But thou didst trust in thine own beauty Thou grewest proud of it and thoughtest there was none such when as thou mightest well have said of it as he in the holy history did of his hatchet Alas Master it was but borrowed And plaidst the harlot Being fair and foolish Lis est cum forma magna pudicitiae Because of thy renown Being puft up with the greatnesse of thy name and fame which should have made thee more morigerous Prov. 27.21 See the Note there And pouredst out thy fornications Indifferently and impudently like a filthy strumpet His is was Quicunque vult come as come would so detestably insatiate wast thou The Papists boast of their Church that she is a pious Mother