Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	father_n	holy_a	prayer_n	6,254	5	6.1558	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A29507	A commentary on the Canticles or the Song of Salomon wherein the text is analised, the native signification of the words declared, the allegories explained, and the order of the times whereunto they relate observed / by Thomas Brightman ; unto which is added brief notes out of severall expositors of the Revelation touching the rising and fall, progresse and finall destruction of the enemies of the church with some other observations out of divers writers.	Brightman, Thomas, 1562-1607.	1644 (1644)	Wing B4681; ESTC R19776	96,242	119

but comely as the tents of Kedar and as the curtaines of Salomon 5 Regard ye me not because I am black for the sunne hath looked upon me The sons of my mother were angry against me they made me the keeper of the vines but I kept not mine own vine 6 Shew me O thou whom my soule loveth where thou feedest where thou lyest at noone for why should I be as she that turneth aside to the flockes of thy companions 7 If thou know not O thou the fairest among women get thee forth by the steps of the flocke and feed thy kids by the tents of the shepherds 8 I have compared thee O my love to the troope of Horses in the chariots of Pharaoh 9 Thy cheekes are comely with rowes of stones and thy necke with chaines 10 We will make thee borders of gold with studs of silver 11 Whiles the king was at his repast my spikenard gave the smell thereof 12 My welbeloved is as a bundle of myrrhe unto me he shall lye between my breasts 13 My welbeloved is as a cluster of camphire unto me in the vines of Engedi 14 My love behold thou art faire behold thou art faire thine eyes are like the doves 15 My welbeloved behold thou art faire and pleasant also our bed is greene 16 The beames of our house are cedars our rafters are of Firre A Prayer O Mercifull Father in Iesus Christ I 〈◊〉 th●e 〈◊〉 thy holy Spirit for a guide unto me to 〈…〉 these thy ●idden Mysteries All the knowledge of 〈…〉 is exceeding delightfull and pleasant yea that which stands before the door and offereth it self freely to every one how delicious then is that which thou hast layd up in the inward treasuries shut up with so many lockes and bolts that no mortall man can breake through unto it but he to whom thou wilt vouch●a●e an entrance for thine onely sons sake Be present I beseech thee thou which hast poured forth fiery tongues in times past upon thy servants grant that I may understand the language of the Bridegroome and of the Bride and may declare their speech pu ely and holily to thy servants to the glory of thy Name and the edifying of thine Elect through our Lord and Saviour Iesus Christ Amen The Analysis or Resolution THe Authority of this Song is declared by the Inscrittion Then he prosecuteth is purpose in verse which is wholy imployed in describing 〈◊〉 condition of the Church aswell as it was Legall from the time of David to the death of Christ in the 3 first chapters and to the 6. verse of the 4. chapter As also as it is Evangelicall unto the second comming of Christ to the end of the book The Legall Church is set forth in a divers fortune which for plainnesse ●ake we divide into 3 times First what it should be till the Captivitie in the whole first Chapter and the 2. first verses of the second Secondly what in the Captivity it self to the 15. verse of the same Chapter And lastly what i● should be afterward to its last abrogation or dissolvi●g which reacheth to the 6. verse of the 4. chapter Before the Captivitie beginning at his Father David he sheweth what condition that enjoyed under him verse 1. 2. afterwards under himselfe vers 3. And from thence what it should be under his sonne Rehoboam to the 9. verse under Abija and Asa vers 9 10 11. under Iehosaphat vers 12. under Iehoram Ahazia Ioash Amaziah Huzijah Iotham and Ahaz verse 13. under Hezechia verse 14. under Manasses and Iosias verse 15. and 16. THE EXPOSITION Vers 1. Let him kisse me with the kisses of his mo●th for thy love is better then wine THis Prophesie following agreeth well neere in all things with that of Saint Iohn in the Revelation They fore-shew the same events in the like times And either of them directeth his course to the same marke They differ so much in beginnings as Salomon exceeded John in age They also follow somewhat a divers manner of handling it John setteth forth the strifes and battells of the Church more at large and exactly painteth out her enemies with a greater caution or heed taking But this Propheticall Paranymph or marriage maker toucheth these things more sparingly desirous onely to set forth the joyfull events of the Church he scarcely mentioneth at all any accidents whereby this nuptiall song might be disturbed or at least so seasoning her troubles that much pleasure may alwayes appeare in them But first let us weigh the words then let us see the Application Kisses are sometimes taken for saire milde and pleasant words as chidings and brawlings are compared to wounds as Salomon saith Prov. 27. 6. The wounds of a lover are more faithfull then the flattering kisses of an enemie The Church then desireth to be instructed with the words of her Bridegroome which she calleth Kisses as the most assured pledges of the Bridegroomes love neither can any thing be compared with this love therefore she preferreth it before wine which is chiefely esteemed among those things which taste most pleasantly for the comparisons of this song are taken from such things which do chiefely tickle up the sences because our infirmity is such that we commonly feele no greater pleasure in this life then in those things which pertaine to these inferior sences This is the sum the company of the faithfull doe chiefely desire to be altogether over-whelmed in a most familiar conversation with Christ and to be most plentifully instructed with the words of his mouth which they confirme to be the great●st pleasure that can be Now for the Application Solomon beginneth from the Church of his time and sheweth the face of it as it was in the Raigne of his Father David in this and the next verse Christ then by the mouth of David bearing his Type kissed the Church instructing it with most sweete Odes Psalmes and Songs wherein that time was most excellent above all others David is called the sweete singer of Israel by the Testimony of the Spirit 2 Sam. 23. 1. Whereof the booke of Psalmes is a plentifull witnesse Solomon also composed 1005. songs but very few of them are recorded in the Sacred Treasury The Prophets which were many then and at other times did chide very often but not kisse They reproved sins they thundred out Judgements they terrified with threatnings whereas this sweet singer of Israel powred out almost nothing but prayers thanksgivings promises and Exhortations worthily were these the times of kissing and imbracing chiefly if ye adde all that care and diligence which hee applied to ordaine the worship of God most fitly 1. Chro. 23. c. With these kisses which even burned with love of the divine word and of all pietie the people had then no lesse desire to be imbraced if ever at any time David rejoyced when they said unto him Let us go into the house of the Lord. And seeing the readinesse of the people preferring

the end shall not be then at what moment it is to be expected Wherefore that of Christ remaineth without doubt in the same meaning as the words do properly shew The Angells themselves know not the very last day We verily believe this day by faith and have many tokens of its drawing neere but I suppose we fail of any account that may bring us to any neere knowledge thereof If any think I have opened a window to security by removing the bounds of it so far off let him know if the shortnesse of this life and the end uncertain move him not neither will the neerenesse of this day move him any whit at all What matter makes it whether Christ himself come to judgement in the sight of all men or thou be drawne to judgement at his Tribunall Seate or oughtest thou not be carefull of thine own end unlesse the end of the whole world do accompany it Let the wicked be filthy still yet this thought will easily shake off s●curity from the godly though this revealed truth may not a little bridle the tongues of the wicked which draw all things into doubt whiles they read of fixed termes in some mens workes and by use learn them to be deceived by conjecture As if the errour of blinde man and such verily are the sharpest sighted in Divine Matters should be a sufficient Argument to subvert the truth of God We may be deceived in obscure things and not plainly delivered to us of purpose yet the Divine Truth doth neither deceive nor is deceived as they too late shall finde which have despised it But let this be an end of this plain exposition A Prayer EXceeding praise be to thee O mercifull Father together with the Sonne and holy Ghost which hast so much respected our infirmity that thou hast vouchsafed to inform us of things to come even to the last end Whereby and by the vse of times past we may be confirmed in thy truth and not run headlong into unforeseen mischiefes in the knowledge of things to come Let not this knowledge vani●● without fruite I beseech thee but bestow the comfort thereof upon thy Church that she looking into the glory of thy Children may despise all the troubles and deceitfull delights of this life and may constantly proceed to that mark for which the Crowne is laid up in Christ Jesus To whom with thee O Father and with the holy Spirit ●e all honour praise and glory for ever and ever Amen The Popes SPECTACLES Or his CLJMACTERJCALL yeere calculated in August Anno 1623. BRiefe Notes out of severall Expositors of the Revelation touching the rising and fall progresse and finall destruction of the Enemies of the Church with some other observances out of divers writers St. John wrote his Revelation and sent it to the seven Churches in Asia minor now called Natolia He wrote it Anno 97. as Eusebius saith in 99. as Irenaeus saith He dyed under Trajan 109. as most say But Ierome and Nicephorus say in 100. This Prophesie is of things to come and not of things past as is well observed by Master Brightman It is to be observed for the better understanding of this Prophesie what names and Titles the Revelation giveth to the adversaries of the Church which are as followeth The first and last adversaries are called a dragon an open and perverse enemie to Christianity which were the heathen Emperors and now the Turkes as the best expositors understand it The second and third after the Dragon are two beasts the first out of the Sea the second out of the earth The fourth is called a Whore and Babylon chap. 17. 1. and 5. Also that Whore is called the great City c. which in Saint Iohns time was onely Rome The Dragon the first Adversary was destroyed by Constantine the great in overthrowing Dioclesian Maxentius and Maximinian Anno 311. he began his Raigne Anno 306. or 307. After the overthrow of the Dragon a Beast ariseth presently out of the Sea which Brightman expounds erroneous doctrine so likewise hath he Ecclesiasticall Government And in Constantines time Rome was called the first Sea Constantinople the second Alexandria the third Antioch the fourth and Jerusalem the fifth And so the Romanists at this day style the Popes jurisdiction The other beast riseth out of the Earth which is the Popes spirituall and Temporall power or rather his deare friends the Antichristian Emperours because it is said verse 11. that this beast ca●●●th all that dwell in the earth to worship the first Beast which is the Pope for they were his first builders and are his chiefe pillars c. He is likewise called the Beast which was and is not Chap. 17. 11. by which is meant the Romane Empire in the West which lay voide three hundred twenty five yeeres from Augustulus to Carolus Magnus Also the Beast was taken and with him that false Prophet which wrought miracles c. Chap. 19. 20. which seeme to make them to be two distinct persons Thus also is Rome plainely described to be set on seven hills and ruling over the Kings of the earth which make Bellarmine and R●bira both Iesuites to confesse that Rome is the Whore there meant Rome also maintaines Idolatrie and Superstition in her Religion Government and Policie which in Scripture is called Whoredome then the Pope is not the Whore but one of the Beasts or Bawds rather if you will to the Whore For example he maintaines Stewes in Rome yeelding him yeerely 40000. Duckets and receiveth yeerely of Curtizans 50000. Duckets and granteth dispensations to his Cardinals to use Sodometry in the three hot moneths of the yeere I would know of any Iesuite whether the Pope can pardon a sinne before it be committed c. As he did H●nry the 8. to marry his brothers wife the King of Spaine his Neece the Arch-dutches Albertus whom she might call Brother Uncle and Cozen. And so I leave it to the indifferent to judge whether he be the Whore the Beast or a Bawd The Whore is said to sit upon a Beast Revel 17. the Pope is this whores only stay and prop quis nescit And so Iunius Napier and Brightman take it but Downam thinks it meant of the Germane Emperours whose punishment and destruction is described Chap. 17. and 18. vers 3. and 4. In the thirteenth chapter it is said that the first beast is wounded and healed by a Dragon before the arising of the second Beast which Dragon some say was Athaulphus that wounded Honorius the Emperour Ann. 414. Others say Odoacer who overthrew Augustulus the last Romane Caesar Another viz. D. Forbes now a Bishop in Scotland saith it was Theodoricus the Ostrogoth Ann. 476. Others Alaricus a Goth that sackt Rome Anno 541. These were all heathen Kings and therefore accounted among the Dragons whereof one healed the first Beast viz. the Pope Quere After this Rome was under the Exarches of Ravenna 197. yeers which were Christians then under

dangers then the deepest sleep that is Herod making use of this night endeavoured most wickedly his destruction But the Angel one of the mighties of Israel warning Joseph to flie with the childe into Egypt delivered him from the jawes of Herod and the cruell slaughter of the Bethlehemites Truly this bed was better guarded then Salomons Vers 9. King Salomon made himself a Chariot of the wood of Lebanon Such was the bed Now followeth a description of the Chariot in this and the next verse The bed was enough to shew what did belong to private use but by this Chariot is declared with what Majesty he would shew himself to the multitude The King made this Chariot for himself alone although the dignity th●reof belongeth to the Spouse also The generall matter of it is wood of Lebanon whereof likewise the Temple was built 1 King 5. 6. Other things that concern the beauty of it are mentioned in the verse following where yee shall see the application of the Prophecie Vers 10. He made the Pillars thereof of silver the bottome thereof of gold the covering of it of purple the midst thereof being paved with love for the daughters of Jerusalem Such was Salomons stately Chariot wherein hee was wont to be carried in publique whose beautifull and glorious structure is here declared to expresse that high and incomprehensible excellencie of Christs humane nature for this was that triumphall Chariot wh●ch he built for himself of the wood of Lebanon conceived in the womb of Mary of N̄azareth of Galile at the foot of Lebanon that rightly the matter may be said to be taken from thence whence his humanity was built up or framed yet he made this Chariot for himself not begotten by the company of man but by vertue of the most High overshadowing the Virgin Whose pillars were silver the seats were gold the coverings purple all the frame from head to foot most pure most precious most divine and within the ground and pavement and that which was as it were the foundation to all the rest of the frame was wholly love of the daughters of Ierus●lem he had them drawne with the needle or rather ingraven in his heart and bowels seeing for his elects sake only he made him this Chariot of humanity wherein he would openly be carried in the sight of the world for men to behold him Vers 11. Go forth O yee daughters of Sion and behold King Salomon with the Crown wherewith his mother crowned him in the day of his espousals and in the day of the gladnesse of his heart It seemeth here it was the custome for parents at such a solemnity to bestow some singular ornament upon their children and that Bathsheba bestowed this Crown on Salomon when he married Pharaohs daughter though the Scripture speak not of it for David was dead before But it shall better appeare in the new Salomon then in the Type For the Crown which the daughters of S●on are commanded to behold is that great glory which the Father gave the Sonne entring into his office testifying from heaven This was that his beloved Sonne in whom he was well pleased And likewise annoynting him above his fellowes by the Spirit himself descending in a visible shape and resting on him Matth. 3. 16 17. The Church whose husband he is and by some reason her sonne as we have seen before put this Crown on his head by acknowledging him to be King and Head of the Church The Sonne of God the Lambe which took away the sins of the world the Messias himself who had all power in heaven and in earth and whom the faithfull sought and obtained of him to be dispossessed of devils healed of diseases and a remedy in all their troubles It was manifest what opinion they held of him and of what incomprehensible Majesty indeed he was All the time from the beginning of his office until his passion was the day of his espousalls or marriage as he hath taught himself calling his Disciples the children of the wedding chamber and himself the Bridegroome Matth. 9. 15. and by the Parable of a certain King which made a M●r●iage for his son Mat. 22. 2 c. This was the day of the gladnesse of his heart when with a ready and willing minde he earnestly indeavoured to effect all those things which belong to our salvation that hee preferred the care thereof before meat and all other necessaries of his life John 4. 32. The daughters of Jerusalem should not be moved with this glory but only the daughters of Sion the Citizens and free Denizens of the City of the heavenly Ierusalem these moved with the divine beauty and excellencie of this King and Crown should slock unto him every where by heaps making the hypoc●●tes afraid lest all men should believe in him Iohn 11. 48. CHAP. IIII. 1 BEhold thou art fair my love behold thou art fair thine eyes are like the doves among thy locks thine hair is like the flock of goats which look down from the mountain of Gilead 2 Thy teeth are like a flock of sheep in good order which go up from the washing which every one bring out twins and none is barren among them 3. Thy lips are like a thread of skarlet and thy talke is comely thy temples are within thy locks as a piece of a pomegranate 4 Thy neck is as the tower of David built for defence a thousand shields hang therein and all the targets of the strong men 5 Thy two breasts are as two young roes that are twins feeding among the lillies 6 Untill the day break and the shadowes flee away I will go into the mountain of myrrhe and to the mountain of incense 7 Thou art all fair my love and there is no spot in thee 8 Come with me from Lebanon my spouse even with me from Lebanon and look from the top of Amanah from the top of Shenir and Hermon from the dens of the lions and from the mountains of the leopards 9 My sister my spouse thou hast wounded mine heart thou hast wounded mine heart with one of thine eyes and with a chain of thy neck 10 My sister my spouse how fair is thy love how much better is thy love then wine and the savour of thine oyntments then all spices 11 Thy lips my spouse drop as honey combs honey and milk are under thy tongue and the savour of thy garments is as the savour of Lebanon 12 My sister my spouse is as a garden inclosed as a spring shut up and a fountain sealed up 13 Thy plants are as an orchard of pomegranates with sweet fruits as camphire spikenard 14 Even Spik●nard and saffron calamus and cinamon with all the trees of incense myrrhe and aloes with all the chief spices 15 O fountaine of the gardens O well of living waters and the springs of Lebanon 16 Arise O North and come O South and blow on my garden that the spices thereof may flow out let my welbeloved