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 |
|
A28553
|
A view of the threats and punishments recorded in the Scriptures, alphabetically composed with some briefe observations upon severall texts / by Zachary Bogan ...
|
Bogan, Zachary, 1625-1659.
|
1653
(1653)
|
Wing B3442; ESTC R19311
|
343,742
|
654
|
feared not but went and plaid the harlot also Jer 3. 8. And it follows v. 11. The backsliding Israel hath justified her selfe more then treacherous Judah I saw Me thinkes I see God when he hath punished any one like a schoolemaster when he hath whipt a boy looking upon the rest to see how they stand in awe and observing more then than at other times how they amend their carriage See this complaint of Judah's not taking example by his judgments upon Israel under the names of Aholah and Aholibah Aholah for Israel Aholibah for Judah Ezek. 23. 2 If their own The addition of more But the hypocrites in heart heap up wrath they cry not when he bindeth them Job 36. 13. 3 If both their own and other mens The Extremity of punishment or the execution of that punishment which those lesser punishmeÌ„ts were used as meanes to make them escape especially if they were peculiar and distinguishing And for proofe of this there is a notable place in Amos which because it is so pathetick I wil not think much to transcribe to your hands And I also have given you cleannesse of teeth in all your cities and want of bread in all your places YET have yee not returned unto me saith the Lord. And I also have withholden the raine from you when there was yet three months to the harvest and I caused it to raine upon one city and caused it not to raine upon another city one piece was rained upon and the piece whereupon it rained not withered So two or three cities wandered unto one city to drinke water but they were not satisfied YET have yee not returned unto mee saith the Lord. I have smitten you with blasting and mildew when your gardens and your vineyards and your figtrees and your olive trees encreased the palmerworm devoured theÌ„ YET have yee not returned unto mee saith the Lord. I have sent among you the pestilence after the manner of Aegypt your young men have I slaine with the sword and have taken away your horses and I have made the stinke of your camps to come up unto your nostrills YET have yee not returned unto me saith the Lord. I have overthrowne some of you as God overthrew Sodom and Gomorrah yee were as a firebrand pluckt out of the burning YET have ye not returned unto mee saith the Lord Amos 4 6. to 12. YET have yee not returned you have this coÌ„plaint no lesse theÌ„ five times to shew how tenderly God tooke it and how inexcusable they were that they were not recalled though he had called to them so often so loud that by so many great punishments But what does he threaten them with after this long complaint doubtlesse that which is severe enough but it is not expressed only he saies Therefore thus will I doe unto thee O Israel viz which though some referre to that which was threatned before ver 2. viz taking them away with hooks c. yet others more probably because that punishment seemes to be lesse then other punishments were mentioned and because it 〈◊〉 not likely they would be frighted with lesse who were not frighted with greater make it to be an aposiopesis or figurative expression of the greatnes of the punishment by not expressing it As if he had said I know what I will doe or I will doe as I purposed How guilty have we of this Nation beene of this sinne especially of late yeares Who though so many of God's judgements have been abroad in the earth yet have not learned righteousnesse I am confident more guilty then we dare be againe would we but consider that God is litle sesse angry for not taking notice of his judgments then he would be if he should speake to us with his owne voice from heaven and we should stop our eares which I am coÌ„fident none of us would dare to doe All punishments are documents to teach us so they are intended both by God and man In the book of Ezekiel c. 16. v. 56. where we translate Thy sister Sodom was not mentioned c. The Chald paraphrast saies was not for instruction the word in the Heb. are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was not in thy mouth for hearing or a report They had quite forgot the destruction of Sodom there was no more speech of it God's people should love to bee talking and hearing of his judgements So in Jeremy 46. 28. where we translate I will correct thee in measure He renders I will bring punishment upon theee to teach thee It is so much God's intention expectation that we should learne by other mens punishments that when he threatned to punish Jerusalem hee said he would make it an instruction Ezek. 5. 15 It is likely that many times God would not punish men in the open sight of others were it not that he would have others to feare and be taught not to doe after their wickednesse Why should not amendment and punishment goe together We use one word Correct to expresse both And in Hebrew * and Greek the sâ—me word signifies both to punish and to teach Rashnesse punished With Miscarriage Without counsell purposes are disappointed but in the multitude of counsellours they are established Prov 15. 22. Counsell or secret which in English we usually call Counsell Taking counsell is as necessary that our purposes may be effected as keeping counsell is necessary that they may not be hindered In the story of the Maccabees it is said that certaine Priests desirous to shew their valour were slaine in battle for that they went about to fight unadvisedly 1 Mac. 5. 6 7. Reconciliation The Neglect of it Agree with thine adversary quickly while thou art in the way lest at any time the adversary deliver thee to the Judge the Judge deliver thee to the officer and thou be cast into prison Verily I say unto thee thou shalt by no meanes come out thence till thou hast paid the utmost farthing Mat 5. 25 26. Regeneration The Want of it Our Saviour told Nicodemus a Ruler among the Jewes Verily verily I say unto thee except a man be borne of water and of the spirit he cannot enter into the kingdome of heaven Joh 3. 5. Rejoycing at other mens miseries Whether the men are godly or wicked threatened 1 With certaine Punishment Who so mocketh the poore reproacheth his maker and hee that is glad at calamities shall not be unpunished Prov 17. 5. Shall not be unpunished Perhaps it may be meant shall be punisht severely For it is an usuall Hebraisme in the Scripture to speake by a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of things that are very bad whether punishments or sinnes meaning the more by expressing the lesse At Calamities simply without expressing a person as if calamities themselves upon no person and in no case might be the direct object of our joy
given by divers to those words of God in Genesis Ch. 6. 3. thus translated by us My spirit shal not alwaies strive with man for that he also is flesh Which I know no reason but we may very well doe especially if insteed of following Arias and Symmachus and translating My spirit shall not alwaies strive c. we follow either Pagnin or the Septuagint Chald Par and the Vulgar and translate thus My spirit shall no longer remaine in man because they are flesh For so it will very well beare this paraphrase viz because I see they are altogether for their bodies to pleasure their flesh by gluttony and lasâ—iviousnesse and care not for their soules I am resolved to resume againe that breath which I put into them and not to suffer my spirit any longer to lodge in such filthy carcasses Our Saviour himselfe may seeme to have seconded this interpretation when he spake of this punishment and the security of the people in sinning before it was inflicted in this manner For as in the daies that were before the flood they were eating and drinking marrying and giving in marriage c. Mat. 24. 38. not as if eating and drinking were a sin but either intemperance in eating and drinking or doing that nothing else So speaking of the destruction of Sodom and the security of the people in sinning before the inflicting of it he saies in the first place they did eat they dranke c. Luk. 17. 28. And in the like security he told the Jewes that many should be surprized by the day of judgement either Generall that which shall be to all or particular that which hath beene to them take it how you will Even thus shall it be in the day when the sonne of man is revealed Luk. 17. 30. See chap. 12. 45. Mat. 24. 49. And therefore Paul speaking to the Thessalonians to prepare for the day of the Lord bids them in especiall manner to be sober and temperate Epist 1. 5. 6. The intemperate man both his danger his hurt must needs be great especially from the Divell â— for men usually spare him out of pity or scorne and therefore the Apostle saith Be sober be vigilant because your adversary the Divell as a roaring Lion walketh about seeking whom he may devoure 1. Pet. 5. 8. 1 Because even while he is well he is not carefull to prevent it only sober men will be carefull to gird up the Loynes of their mind 1. Pet. 1. 13. or put on the brestplate of faith and love 1 Thess 5. 6. or watch unto prayer * 1. Pet. 4. 7. Sober in the Epistles may be meant also of being Sober-minded as we render it in Tit. 2. 6. or Grave Humble quiet serious circumspect as it is in Rom. 12. 3. 1. Tim. 3. 11. Tit. 2. 2. 4. But yet in these places the word in the original is different viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in those which I have quoted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in the place first quoted v. 12. 1. Thess 5. 6. seemes cleerly to be meant of Temperance properly so called because in the following verse there is mention made of sleeping and being drunken as of things opposed to watch and be sober For they that sleep sleep in the night they that are drunk are drunk in the night 2. Because when he hath â—urfeited he is not able to avoid it or receive it Receive it he cannot for want of strength of which he hath as litle in minde as he hath in Body avoid it he cannot because he is seldome so much as awake to foresee it Only the sober man can be watchfull and therefore the Apostle in the place above quoted viz Thes 5 6. knowing that a man caÌ„not be watchfull unlesse he be sober assoone as he had nam'd the former presently added the latter Let us watch and be sober Peter in the place above quoted puts them as neere together though not in the same order He must needs be taken napping that cannot keep himselfe waking But the greatest of these causes as being the cause of the latter I take to be the former viz Security All sinnes wherein men are secure must needs be dangerous and therefore there is no sin so dangerous as Intemperance because there is none wherein men are so secure You have had three notable examples hereof But of all the three the first is the most notable in regard that the people of the old world if they had not that time told them which God had limited for their continuance viz of a hundred and twenty yeares yet had they all that time given them after notice of the flood wherein the Arke was in preparing which could be no small time as Peter seemes to intimate When once the long suffering of God waited in the daies of Noah while the Arke was a preparing 1. Pet. 3. 20. Besides the time wherein the creatures were a gathering which were to be put into the Arke If the time allotted them had been never so short unlesse they had been worse then beasts they must needs have bethought themselves a litle and not have still continued in that manner as our Saviour saies they did eating and devouring till the very Day that Noah went into the Arke for then they believed certainly he was not in jest Nay he saies They knew not till the flood came and tooke them all away Beza observes how the word in that place used for eating is by the GraÌ„marians said to be properly used of beasts adding Vt etiam videatur magnae esse hujus verbi emphasis quo significatur homines brutorum instar fore ventri deditos There is one thing more that aggravates the security of those gluttons before the flood viz that although for those hundred and twenty yeares as it is probable they had had Noah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Peter calls him 2. Pet. 2. 5. a preacher of righteousnesse or a publisher of that righteous judgement of God intended by him in the destruction of the world so that by knew not must be meant as Beza translates acknowledged not or did not consider yet notwithstanding all this they repented not but remained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Apostl's word is i. e. disobedient or not perswaded to believe what Noah told them If you observe it you shall finde that the Intemperate man his pleasure is so bewitching and seemingly harmelesse is the hardest to be perswaded and the worst to be made either to believe a threat or feare a punishment or to leave his sinne of any in the world You may see more of this sin in the Chapters of Gluttony Whoredome Drunkennesse Adultery Iudging others threatned 1. With Judgement Judge not and yee shall not be judged Luk. 6. 37. For if that which is lesse likely be true that which is more likely is not likely