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	bring_v	dove_n	44	3	11.2180	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A11649	Annotations upon the five bookes of Moses, the booke of the Psalmes, and the Song of Songs, or, Canticles VVherein the Hebrevv vvords and sentences, are compared with, and explained by the ancient Greeke and Chaldee versions, and other records and monuments of the Hebrewes: but chiefly by conference with the holy Scriptures, Moses his words, lawes and ordinances, the sacrifices, and other legall ceremonies heretofore commanded by God to the Church of Israel, are explained. With an advertisement touching some objections made against the sinceritie of the Hebrew text, and allegation of the Rabbines in these annotations. As also tables directing unto such principall things as are observed in the annotations upon each severall booke. By Henry Ainsworth.; Annotations upon the five bookes of Moses, and the booke of the Psalmes	Ainsworth, Henry, 1571-1622?	1627 (1627)	STC 219; ESTC S106799	2,398,875	1,194

used for continuing and increasing Exod. 19. 19. The like is in Gen. 12. 9. at the end or after as the Greeke translateth it here and in v. 6. Vers. 4. of Ararat that is of Armenia a country neere Assyria and Mesopotamia mentioned also in 2 King 19. 37. Esay 37. 38. Ier. 51. 27. The Greek here calleth them as the Hebrew Ararat but in Esay 37. 38. it translateth it Armenia Also the Chaldee here calleth them mounts of Kardu which many Writers witnesse to be hills in Armenia And the name Ararat seemeth to bee turned into Armenia of Aram that is Syria and Minni wherof see Ier. 51. 27 or of Ararat Minni compounded Vers. 5. tops Hebr. the heads Vers. 6. that Noe opened Hebr. and Noe opened we may leave the word and as doth the Greeke and our English speech also beareth which the Hebrew it selfe elsewhere sheweth may bee done as 2 King 14. 10. and why shouldst thou meddle but in 2 Chron. 25. 19. and is left out so in 2 Chron. 18. 12. and is set downe which in 2 King 22. 13. is left out So it may be in many other places as Gen. 22. 4. Vers. 7. a Raven an uncleane fowle Deut. 14. 14 sent forth forty dayes after the tops of the mounts appeared to see if the waters were abated as the Greek addeth and as the next verse sheweth of the dove For the Raven would have fed on the dead karkasses if any had appeared Prov. 30. 17. returning that is flying to and fro returning to the arke but not into the same which the Dove after did vers 9. whereupon the Greeke interpreters as it seemeth translated it returned not Noe had no tydings of the waters abating brought by this messenger therefore he sendeth another the Dove which returning with an Olive leafe or branch vers 11. signified the glad tidings of peace by the ministery of the Gospell and of the Spirit which the Dove represented Mat. 3. 16. but the ministery of the Law letter which the Raven seemeth here to figure out giveth the heart of man no evidence that the waters of Gods wrath for sinne are any whit abated Vers. 8. a Dove from him the Greeke saith after him meaning the Raven This Dove seemeth to be sent out seven dayes after the Raven as may bee gathered by the 10. verse where is mentioned Noes waiting other seven dayes Of the sending forth of this Dove and of her returning unto Noe whom heathens name Deucalion there is express mention in humane Writers Plutarch dialog de industr animal abated Hebr. lightned that is decreased so in v. 11. Vers. 10. he waited or patiently abode so in v. 12. did againe send or added to send so in v. 12. did not adde to returne and verse 21. I will not adde to curse that is not curse any more Vers. 11. leafe or branch as it is elsewhere englished Nehem. 8. 15. a signe that the waters were low and spiritually a token of grace and peace in Iesus Christ brought in the mouth that is the word and doctrine of the Ministers of the Gospell compared unto Doves Mat. 10. 15. Esay 60. 8. Romanes 10. 15. which came unto the Church in the evening of times in these last dayes Heb. 1. 1. Vers. 13. the 601 yeere to weer of Noes life as the Greeke expresseth in the first to weet the first moneth as the Greeke addeth and the Hebrew before in v. 4. and after in v. 14. plainly speaketh but affecting brevity such words are often omitted So after the first of the moneth that is the first day as the first of the feast Mat. 26. 17. is expounded by the holy Ghost the first day of the feast Marke 14. 12. Vers. 14. the 27 day of the moneth By this it appeareth that Noe was in the arke a full yeere or yeere of dayes containing 365 dayes according to the course of the Sunne For he entred the ark the 17 day of the second moneth in the 600 yeere of his life Gen. 7. 11. 13. and there he continued till the 27 day of the second moneth in the 601 yeere of his life as the 13 and 14 verses of this 8 th Chapter shew Now the twelve moneths of the Hebrewes had 354 dayes for sixe moneths had each of them thirty dayes and the other sixe moneths had each 29 dayes which make 354 to which adde 11 dayes till the 27 of the 2 moneth full ended and there are dayes 365. Vers. 19. after their families that is the male with his female not confusedly rushing out all together but in order and after their kind as the Greeke translateth Families are here attributed to the bruit creatures as before man and wife Gen. 7. 2. Vers. 20. built an Altar of earth as is probable by the Law after given in Exod. 20. 24. an Altar of earth shalt thou make unto me And such the Nations after used mentioning Altars of grasse and of turfe Uirgil Aeneid 12. Horat. l. 1. od 19. An Altar is called in Hebrew Mizbeach that is a sacrificatory or place of slaying the sacrifice for the sacrifices were killed upon it or by it Gen. 22. 9. 10. Lev. 1. 11. It was a holy place and sanctified the offering Mat. 23. 19. Exod. 29. 37. and so was a figure of Christ by whom we offer the sacrifice of praise alwayes to God Heb. 13. 10. 15. And it is a tradition of the Iewes that the place where Noe built this altar was the place where Abraham afterward built an Altar to offer Isaak Gen. 22. 2. and where Kain and Abel offered before See the notes on Gen. 4. 3. every cleane beast of the bullocks sheep and goats see the notes on Gen. 7. 2. So in Pirke R. Eliezer chap. 23. it is said Noe brought of the kind of cleane beasts a bull a sheepe and a goat and of the kind of cleane fowles turtle doves and young Pigeons and built an Altar and offered c. burnt-offrings named in Hebrew gnoloth that is ascensions for that they went up in fire to the Lord all except the skin upon the altar as Moses sheweth saying It is the burnt-offring because of the burning upon the altar all the night unto the morning Leviticus 6. 9. Therefore the Holy Ghost in Greeke calleth them holocautomata that is whole burnt-offerings and sheweth how they figured Christs body offered up unto God for us Hebrewes 10. 6. 10. and our reasonable service of God by him whiles we present our bodies a living sacrifice holy and acceptable unto God Rom. 12. 1. Externall burnt offerings were in use in the Church before the Law given at mount Sinai as appeareth by this and Exod. 10. ●5 and 18. 12. Vers. 21. the smell or the odour savour It hath the name originally of respiration and it signified Gods gracious acceptation of the sacrifice offered as 1 Sam. ●6 19 let him smell an offring Lev. 26. 31 I will not smell the smell of your sweet odours So in

shut it up he shall be uncleane untill the evening And hee that lieth in the house shall wash his clothes and he that eateth in the house shall wash his clothes And if the Priest comming shall come in and see and behold the plague hath not spred in the house after the house was plaistered then the Priest shall pronounce the house cleane because the plague is healed And he shall take to purifie the house two birds and Cedar wood and scarlet and hysope And he shall kill the one bird in an earthen vessell over living water And hee shall take the Cedar wood and the hysope and the scarlet and the living bird and dip them in the blood of the killed bird and in the living water and he shall sprinkle the house seven times And hee shall parifie the house with the blood of the bird and with the living water and with the living bird and with the Cedar wood and with the hysope and with the scarlet And he shall let-goe the living bird out of the citie upon the face of the field and shall make-atonement for the house and it shall be cleane This is the law for every plague of leprosie and skall And for the leprosie of a garment and of an house And for a swelling and for a scab and for a bright-spot To teach in the day of the uncleane and in the day of the clean this is the law of Leprosie Annotations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the 28. section or lecture of the Law called in Hebrew Metsorangh that is the Leper See Gen. 6. 9. THat he shall be brought The leper dwelt without the host and in the day of his cleansing hee was brought to the utmost part of the host and in ages following to the gates of Ierusalem and the Priest went out thither to meet him and performed certaine rites for him and after that he came into the host or citie and so by degrees into the Sanctuarie as after is explained And this comming to the Priest was requisite for every leper though he were never so well healed wherefore Christ said to him whom hee had cured Goe shew thy selfe to the Priest and offer the gift that Moses commanded Matth. 8. 4. Vers. 3. be healed The Priest healed it not but looked upon it when it was healed and directed and assisted the patient in duties of thankefulnesse to God who is both the striker and the healer Deut. 32. 39. Exod. 15. 26. Neither doth the Law send the Leper to the Physician or prescribe salves or medicines to cure him but leaveth him unto the worke of Gods grace which should after bee fully manifested in Christ who himselfe tooke our infirmities and bare our sicknesses Matth. 8. 16. 17. And the rites and sacrifices following which were a profession of thankes unto God in Christ closely taught them this but the Gospell declareth the way of curing to be by faith as unto the Samaritane that was healed of his leprosie Christ said Thy faith hath made thee whole Luke 17. 19. which faith causeth Lepers though they stand a farre off to lift up their voices and cry unto Iesus for mercy Luk. 17. 12. 13. who sendeth his word and healeth them and delivereth them from their corruptions Psal. 107. 20. Matth. 10. 7. 8. For being moved with compassion hee putteth forth his hand toucheth and speaketh and immediately the leprosie departeth Mark 1. 41. 42. and so healeth he the soules of sinners that come unto him The Heb. say Leprosie is the finger of God therefore it is unlawfull to endevour to heale it c. the only healing of it is by the hand of the Priest that maketh atonement for by mercy atonement is made for iniquity Prov. 16. 6. even as uncleannesse which is not done away but by water R. Menachem on Levit. 13. This being the judgment of the Iewes themselves the Lepers whom Christ healed were a good testimonie against them that he was the son of God Matth. 8. 4. and by that and other like workes hee declared himselfe to be he that should come Matth. 11. 3 4. 5. And he is the Priest who cleanseth us all leprous sinners and bringeth us into the true Sanctuary being washed sanctified and justified in the name of the Lord Iesus and by the Spirit of our God 1 Cor. 6. 11. Vers. 4. and he shall take the Greeke saith and they shall take speaking indefinitely of the leper or any of his friends that might procure these things for his cleansing birds whether doves or turtles commonly used in sacrifices which are called birds in Gen. 15. 9. 10. or any other cleane fowles for the scripture determineth them not otherwise then that they must be cleane such as all are save those excepted in Lev. 11. 13. c. and all that are cleane for meat are called birds in Deut. 14. 11. The Hebrew canons say of these they must bee free birds that is such as are not tame or any mans owne but at libertie to flie from place to place and as God saith he shall take them for him so they expound it they must be taken in the name of cleansing of leprosie that is designed for that purpose onely Maimony in treat of Lepr chap. 11. sect 1. These two birds of which one was killed the other let goe alive were to figure out Christ who should be killed for our offences and rise againe for our justification Rom. 4. 25. The like was figured by the two goats on expiation day Levit. 16. Cedar wood or a Cedar sticke which the Hebrewes say was to be a cubit that is a foot and an halfe long and so thicke as the square foot of a bed Maimony ibidem and Thalmud Bab. in Negagnim chap. 14. sect 6. Cedar wood rotteth not the pitch that runneth out of it is said to keepe dead bodies from corrupting but corrupteth living bodies and it us good against the Leprosie and other foule ulcers Plinie hist. lib. 24. cap. 5. and Dioscorides l. 1. 〈◊〉 89. scarlet this the Iewes say was wooll died in scarlet or crimsin colour and so the Apostle in an other like case calleth it scarlet wooll Heb. 9. 19 and there was to be of it a shekel weight which weighed 320. graines of barley Maimony ibidem This scarlet colour resembled Christs blood and the essicacie therof in the soule restoring the naturall lively colour and vigour which the pale white leprosie of sinne had done away hysope or hyssope whereof see the notes on Exod. 12. 22. This was for length not to be lesse then an hand-bredth and they say it might not be Greeke hysope nor Roman hysope nor wilde hysope nor any other sort that was surnamed by the place but the common hysope that grew in gardens Talmud in Negagnim chap. 14. sect 6. These two plants were the greatest and the smallest that grew and so the Cedar is opposed to the bysope 1 King 4. 33. The Cedar that will not rot

made fruitfull by the blessing and Gospell of Christ Heb. 6. 7. 8. 9. So God promising to heale the backsliding of his people and to love them freely after his anger is turned away saith I will bee as the deaw unto Israel he shall grow as the Lilie and cast forth his roots as Lebanon his branches shall spread and his beauty shall bee as the Olive tree c. Hos. 14. 4. 5. 6. The Chaldee Paraphrast applieth these flowers to Moses and Aaron which were like unto Palme tree branches and appeared to doe miracles in the land of Aegypt singing to weet of birds as after in speciall hee nameth the Turtle dove This is both a signe and an effect of the Spring time which cheareth all creatures and causeth them in their kind to sing praises unto God and these birds and turtles signifie the Saints who feeling the comforts of Gods word and spirit doe sing his prayse and with Psalmes and Hymnes and spirituall songs doe sing and make melody in their heart to the Lord Ephes. 5. 19. As it is written They shall lift up their voice they shall sing for the majesty of the Lord c. From the utmost part of the earth have wee heard songs Glory to the righteous Esay 24. 14. 16. of the turtle The Church it selfe is sometime meant by the Turtle Psal. 74. 19. and the Dove Song 2. 14. and 5. 2. sometime the holy Ghost with his graces is resembled by a dove as at our Lords baptisme Mat. 3. 16. and thus the Chaldee expoundeth it here the voice of the holy Ghost So it signifieth the voice of the Spirit in the people of Christ mutually comforting one another and jointly praising ●od with and for his graces The Turtle dove casting her feathers is said to hide her selfe in winter in holes of trees her voice therefore being now heard signifieth that Summer was come Vers. 13. her greene figs or her unripe figs such as the figtree thrusteth out in stead of flowers which appeare on other trees A signe not onely of the Spring but of a fruitfull yeere Our Saviour saith Learne a parable of the figtree When her branch is yet tender and putteth forth leaves ye know that Summer is nigh Matth. 24. 32. And the blessing of God upon his Church is hereby signified as on the contrary when hee threatneth to consume the same he saith there shall be no grapes on the vine nor figs on the figtree c. Ier. 8. 13. tender grape or young small grape called in Hebr. Smadar a word used onely in this Song here and in vers 15. and c. 7. v. 12. By this variety of fruits is figured the variety of graces the good workes and sweet odour of them which appeare in the Saints after they are reconciled to God by Iesus Christ who is the true vine the faithfull are the branches who when they beare much fruit the Father is glorified Iohn 15. 1. 5. 8. The people of God themselves are also likened to grapes and figges as I found Israel like grapes in the wildernesse I saw your fathers as the first ripe in the figtree c. Hos. 9. 10. rise up thou or rise up for thy selfe as in vers 10. which exhortation is here againe repeated Vers. 14. My dove so Christ calleth here his Church The dove is mournfull sociable harmlesse chaste fearfull c. as I did mourne as a dove Esay 38. 14. and wee mourne sore like doves Esay 59. 11. Againe who are these that flie as the doves to their windowes or lockers Esay 60. 8. and in Ezek. 7. 16. they that escape of them shall escape and shall be on the mountaines like doves of the vallies all of them mourning every one for his iniquity And in Hos. 11. 11. they shall tremble as a dove out of the land of Assyria in Mat. 10. 16. be harmlesse as doves All which properties agree with the Church in this her estate especially fearfulnesse and mourning for her iniquities whereby she became sicke of love vers 5. the clefts of the Rocke hidden there for feare of enemies as it is written O yee that dwell in Moab leave the cities and dwell in the Rocke and be like the dove that maketh her nest in the sides of the holes mouth Ier. 48. 28. The Rocke whither this dove the Church was now fled seemeth most properly to meane faith in Christ as Mat. 16. 18. wherein she hid her selfe for feare of Gods wrath for her sin and yet durst not shew her selfe or the election of God which as a sure and rocky foundation abideth for ever Herewith compare Exod. 32. 22. where Moses was put in a clift of the Rocke and covered with Gods hand while hee passed by secret place or hiding place thus David often calleth God his secret or hiding place as 〈◊〉 Psalme 32. 7. Thou art a secret place to me from distresse thou wilt preserve me c. See also Psal. 61. 5. and 91. 1. stayres Heb. stayre or steepe place This as the Rocke aforesaid may signifie Christ by 〈…〉 th in him we ascend unto God by degrees as by stayres he being the Ladder which Iakob saw in vision upon whom the Angels of God ascended and descended Gen. 28 12. Ioh. 1. 51. let me see thy countenance or cause me to see thy personage thy visage thy forme fashion shape sight or appearance see chap. 5. 15. that is stirre up thy faith and hold up thy face with comfort come unto me walke before me and be upright as Gen. 17. 1. Present thy body as a living sacrifice holy c. Rom. 12. 1. So the Chaldee expoundeth it Shew me thy countenance and thy righteous workes heare thy voice that is thy prayers prayses songs thanksgivings c. Psalm 5. 3. and 26. 7. and 28. 2. and 42 5. call upon me in all thy feares and troubles as in Psal. 50. 15. Call on mee in the day of distresse c. By these words Christ both sheweth her the cause of her soules sicknesse to be her owne infirmities and negligence in prayer and other holy duties as also comforteth her against her feares and the conscience of her infirmities Thus the Chaldee also explaineth it Let me heart thy voice for thy voice is sweet in prayer in the house of the little sanctrary and thy countenance fayre in good workes 〈…〉 is sweet that is pleasing and acceptable being uttered in faith and according to the will of God as it is written Then shall the offrings of Iudah and Ierusalem be sweet that is pleasing unto the Lord Malac. 3. 4. but unto the transgressors he saith your burnt offrings are not acceptable nor your sacrifices sweet unto me Ier. 6. 20. comely or to be desired beautifull as in Song 1. 4. These praises of the Church are spirituall and according to the esteeme of God not of men for even Christ himselfe in respect of wordly reputation had his visage and forme so marred that many were astonied at

sister my Spouse thou hast ravished-my-heart with one of thine eyes with one chaine of thy necke How faire are thy loved my sister my spouse how much better are thy loves then wine and the savour of thine ointments then all spices Thy lippes drop the hony-comb ô spouse honey and milke are under thy tongue and the savour of thy garments is as the savour of Lebanon A garden locked my sister my spouse a spring locked a fountaine sealed Thy plants are an o●tyard of Pomegranats with fruit of precious-things Cypres with Spikenard Spikenard and Saffran Calamus and Cinamon with all trees of Frankincense Myrrh and Aoes with all the chiefe spices Fountaine of gardens well of living waters and streaming from Lebanon Stirre-up thou North winde and come thou South blow upon my garden that the spices therof may flow-out let my beloved come into his garden and eate the fruit of his precious things CHAPTER IIII. LOE thou art faire ô thou my dearest-Love Loe thou art faire thine eyes are as the dove Within thy locks as flocke of goats thy haire That from the mount of Gilead doe appeare Thy teeth are like a floke of sheepe that are Even shorne which from the washing up doe fare Which equall twinnes doe bring-forth every one And them among bereav'd-of-yong is none Thy lips are like unto a scarlet lace Also thy speech it is with comely-grace The temples-of-thine-head thy locks within Like to a peece of a pomgranate beene Thy necke is like unto the tourret-hye Of David builded for an armory A thousand bucklers on it-hanged are All shields of men that mighty-are-in-war Thy two brests are like unto two fawnes yong Twinns of the Roe which lilies feed among Vntill day dawne and shadowes doe flee hence To mount of myrrh and hill of frankincense Get met will My love thou art all faire And blemish none in thee With me repaire From Lebanon from Lebanon with me My spouse from top of mount-Amanah see From Shenir top and Hermon from the denns Of Lions from the Leopards mountaines My sister spouse thou hast my heart away Even ravished thou hast my heart say Even ravished with one of those thine eyes With one chaine that about thy necke implies How faire my sister spouse are loves of thine How are thy loves much better then is wine And of thine ointments th'odorifcrous-smell The odour of all spices doth excell Thy lips ô spouse doe drop the honey-combe Honey and milke are underneath thy tongue And savour of the garments thee upon Is as the savour of mount Lebanon My sister spouse a garden close-locked A locked spring a fountaine fast sealed Thy plants are of pomegranats an ortyard With fruit of precious things Cypres with Nard Nard Saffran Calamus and Cinamon Trees of Frankincense every-one Myrrh Aloes with all spices that surmount O thou that art the gardens welling-fount The well of waters that doe lively spring And that from Lebanon the streames-do-bring Stir-up thou North come thou South wind blow Vpon my garden that her spice may flow Into his garden my belov'd repaire And eate his fruit of things that precious are Annotations THou art faire As the Church before set forth the glory of Christ by the similitudes of the guard about Solomons bed his Charret and his Crowne so here Christ setteth forth the graces of his Church not by her ornaments onely as before in chap. 1. 10. but by the parts and features of her body And first hee commendeth in generall her spirituall beautie which she had from him Ezek 10. 14. through her perfect constitution faith and holmesse see the notes on Song 1. 15. eyes he mentioneth seven particulars the eyes haire teeth lippes temples necke and breasts that as seven is often the number of perfection Christ himselfe being likened to a Lambe with seven hornes and seven eyes which are the seven spirits of God Revel 5. 6. so by these the manifold graces bestowed on the Church might be signified that in every thing she is inriched by him and commeth behinde in no gift as 1 Cor. 1. 5. 7. as doves the word as is after supplied in Song 5. 12. and it meaneth as doves eyes that is faire full cleare chast to see by faith him who is invisible Hebr. 11. 27. and having the eyes of her understanding inlightened to know what is the hope of his calling Eph. 1. 18. so that shee lifteth not up her eyes unto idols Ezek. 18 6. but to the Holy One of Israel Esa. 17. 7. and her eyes observe his waies Prov. 23. 26. See the notes on Song 1. 15. and 7. 4. where her eyes are like pooles within thy lockes or from within or through thy locks which are named in the originall of binding or restraining because a womans lockes are modestly and seemely tied up and covered so that it was a signe of sorrow misery and captivity to have such lockes uncovered Esa. 47. 2. But the Spouse of Christ freed by him from Satans bondage is decently dressed and covered in signe of her subjection as 1 Cor. 11. and of her chaste affection to him So after in v. 3. and Song 6. 7. hayre this is the ornament and covering of the head proceeding from moisture and strength of nature likened here to the hayre of a flock of goats fed in fat pasture as on mount Gilead whose haire is long ranke and smooth figuring the thoughts purposes devices c. which are ordered and composed aright according unto God as thoughts on the bed and visions of the head are mentioned in Dan. 4. 5 and 7. 15. Iob 4. 13. Or if wee apply this unto persons by hayre may be meant the multitude of beleevers as by the hayre the people of Israel was signified Ezek. 5. 1. 2. 12. and by the eyes the Guides of the Church as in Numb 10. 31 thou maiest be to us in stead of eyes And thus the Chaldee Paraphrast here by the eyes understandeth the Princes and Wise men of Israel and by the hayre the other people of the land Other Hebrewes expound the eyes to meane the Prophets called Seers 1 Sam. 9. 9. and the hayre the Nazirites which were to let their hayre grow Num. 6. 5. that appeare or that appeare smooth that glister as the hayre of fat cattell is smooth and shining The Hebrew word Galash is not used but in this place and againe in like sense in Song 6. 4. The Greek here translateth it are revealed or appeare but there doe come-up Gilead a mountaine which bare good pasture for cattell as appeareth by Num. 32. 1. Ier. 22. 6. and 50. 19. Vers. 2. of sheepe even shorne or of sheepe made even or equall of the same size The word sheepe or ewes is after expressed in Song 6. 6. and is to be understood here This is the first praise of the teeth of the Church that they are cut of equall height not one longer then another which would both be unseemely and an hinderance to