Selected quad for the lemma: word_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
word_n	person_n	son_n	trinity_n	3,993	5	9.6731	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A60588	A sermon preached before the right worshipful company of merchants trading into the Levant, at St. Olaves Hart-Street London, Tuesday June, 2. M.DC.LXVIII. By Tho. Smith, M.A. fellow of Magdalen College in Oxford, and chaplain to the right honourable Sr. Daniel Harvey, His Majesties embassadour to Constantinople.	Smith, Thomas, 1638-1710.	1668 (1668)	Wing S4252; ESTC R222747	24,313	60

notion of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 brought in first by St. Hierome and taken up by the same Grotius and others which I shall briefly examine They taking the Greek word which we justly render Prison in a large and unconfined sense for any kind of close receptacle thereby understand the Body in which the Soul is detained and shut up as a Sword in a Sheath Thus Grotius Hinc interpretari liceat illud 1 Pet. III. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illis Spiritibus humanis quos velut in vagina detineri inutiles Deus querebatur who is herein followed by a late most Excellent and Learned Person of our own Nation who takes also these Spirits in Prison to be the Souls of men that lay so sheathed Sensless and unprofitable in their Bodies immersed so deep in carnality as not to perform any Service to God who inspired and placed them there But to this I Answer That the ground of this Conjecture is very uncertain as being built upon an interpretation of another place of Scripture whereto they suppose this to refer which yet may be otherwise accompted for it is Gen. VI. 3. which our Translators have thought fit to render thus And the Lord said my Spirit shall not alwaies strive with man but They by reason of some affinity in sound the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence they will have it derived though contrary to all Analogy and form which signifies a Sheath or Scabbard and metaphorically a Body thus And the Lord said my Spirit shall not alwaies be sheathed in man which They are pleased to Paraphrase And God said the Souls which I have breathed and given to men the Sons of Adam and which are sheathed in them imprisoned detained uprofitably shall no longer continue and abide in them But to this I have several things to say As that 1. There is no need in favour of this Interpretation to fancy with Cappellus in his Critica Sacra and others that the Greeke Interpreters read otherwise in their Copies either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as He or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who thus render the Words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My Spirit shall not abide or continue in these men for ever who are herein followed by the Syriack and Arabick Translators and with them Onkelos in his Chaldee Paraphrase which indeed in the general is nothing but a strict and rigid version a few words some time being added over and above only for explication does well enough agree This wicked Generation shall not be established before me for ever But this without any reference to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the abiding and continuing of a Sword in a sheath and they may in their Translation be very probably supposed to allude to and have in their mind the Syriack Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in the New Testament is set down to express the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it being usual for defective Verbs of these kinds mutually to exchange their significations The Hebrew and the Greek being thus reconciled I say 2. That the Notion of the Word as it refers to sheathing is very forced and strained and not to be parallell'd in Scripture nor in any of the Languages that derive from the Hebrew as neither can the Notion of my Spirit for the Spirit that I have breathed in them 3. That the ordinary and common acception of the word for striving or contending is very applicable to the scope and design of the Text And the Lord said my Spirit shall not alwaies strive with man I will no longer endure the perversness and obstinacy of this evill and sinfull Generation I will no longer bear with their Provocations and sure as long as God forbears He may well be said to strive with man but now am resolved to punish for that he also is Flesh that is hath corrupted his waies and has polluted himself by abominable acts of uncleaness yet his days shall be an hundred and twenty years so long time I will forbear saith God and no longer So that Three things are here plainly observable I. A judgment denounced in the Threat that his Spirit should not alwayes strive with man Gods patience was provoked and he expresses his resentments and threatens Revenge II. The equity of the judgment in the reason of the Denuntiation For that he also is Flesh because of their fleshly lusts and abominations III. A mercifull forbearance of the judgment threatned in the time alloted for their repentance Yet his days shall be one hundred and twenty years not as if the life of man was to be shortned and brought within the compass of this term of years but that beyond this time God would not defer his vengeance as it is excellently Paraphrased by the forementioned Onkelos The space of one hundred and twenty years shall be given to them to this end that they may return and repent God would not cut them off in their sins but gave them space and time to repent if they would make a right use of it All which being so agreeable in themselves and following so naturally one from the other and suitable to the scope and design of the Text and to the common and ordinary signification of the words do sufficiently confirm and justifie this interpretation 3. I come now in the Third place to fix upon the right meaning of the words which you may take in this short and plain Paraphrase that Christ by his eternal Power and Godhead preached to the Generation of men immediately before the Floud whose Souls are now shut up in Hell upon the accompt of their disobedience and infidelity All which may be clearly and demonstratively made out from the Text. 1. That Christ is here meant is evident beyond all possibility of contradiction for about Him the discourse proceeds He that once suffered for sins the just one that He might bring us to God He that was put to death in the Flesh but quickened by the Spirit the same preached to the Spirits in Prison Which plainly supposes and proves too his Godhead in that He praeexisted long before his Incarnation For operari sequitur esse How could He be said to Preach unless He were Before Abraham was I am said Christ to the Jews St. John VIII 58. Here in the Text before Noah was He is yea before the Foundations of the World were laid St. John I. 1. In the beginning was the Word in the beginning of the Creation for it is a plain allusion to Gen. I. 1. In the beginning God created the Heaven and the Earth when as yet there was nothing made for v. 3. All things were made by him and so Hebr. I. 2. By whom also he made the Worlds the Word the Son of God the Second Person in the Sacred Trinity had his being and existence and consequently is God Eternal