Selected quad for the lemma: blood_n
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A28553
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A view of the threats and punishments recorded in the Scriptures, alphabetically composed with some briefe observations upon severall texts / by Zachary Bogan ...
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Bogan, Zachary, 1625-1659.
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1653
(1653)
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Wing B3442; ESTC R19311
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343,742
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654
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righteousnesse then after they have knowne it to turne from the holy commandement delivered unto them 2 Pet 2 21. Those who are Christ's enimies are thus threatn'd He that sitteth in the heavens shall laugh The Lord shall have them in derision Ps 2 4. Oh fearfull threat how sad is the conditon of those men at whose calamitie God rejoyceth or at whose wickednesse he laughes suffering them to run on in their sinnes because he seeth that their day of punishment is coming Ps 37 13. Give me any anger rather then a laughing anger whether of God or man See the threats Ps 59 8. Prov 1 26. Those to whom Christ is a scandal Whosoever shall fall on this stone shall be broken Mat. 21 44. In Luke you have the same words cap. 20. 18. The like threat you have in Isaiah cap. 8. 15. Many among them shall stumble and fall and be broken and be snared and be taken Blessed is he saith Christ himselfe whosoever shall not be offended in me Mat. 11 6. If a man shall be blessed only for not being offended at or not disliking him whom he is bound to like and whom it is for his owne good to like and whom he hath no cause to dislike how can his condition be better then cursed who notwithstanding all this is offended at him and disallow's him and rejects him as unsit to build upon Those who have no Vnion or Commumunion with Christ Verily verily I say unto you except ye eate the flesh of the Son of man and drink his bloud ye have no life in you Joh 5 3. Ye have according to Beza's translation and not ye shall have according to Erasmus and the Vulgar because saith Beza otherwise it may be thought that Christ did not give life to us but only keep it for us I apply not this to those who do not imitate Christ especially in his passion as Grotius does for as upon most other places he endevor'd to be as little mysticall and spirituall as he could be so I think upon this he was more Socinian then he should be for thus he speakes Hoc ergo est edere bibere Christi uti exemplo Christi perfestisimum est exemplum tum virtutum aliarum tum praecipuè dilectionis quam imitari Compendium est praeceptorum Nam sicut cibus potus in corpus admissi hominem nutriâ—nt ita bona exempla in animum admissa eum mirabiliter confirmant But whereas he sayes Christ was a most perfect example of love and makes imitation of him to be the highest thing intended in the Gospel for doubtlesse eating Christ's flesh and drinking his blood was expressed as the highest and most principle of christianity let me aske wherin this love which he ackowledges did appeare I believe I shall not be answer'd by those of his mind in his dying a Sacrifice for us for then certainely example and imitation cannot be the thing hee came for And yet that in this chiefly both his love the love of the Father did consist appears by the words of John Herein is love not that we loved him but that he loved us and sent his Son to be the propitiation for our sinnes 1 Ep 4 10. To conclude If eating Christs flesh and drinking Christs bloud be imitating his example how did our Fathers imitate him who were before him and yet did all eat the same spirituall meat and did all drinke the same spirituall drink for they drank of that spirituall rock that followed them and that rocke was Christ 1 Cor 10 3 4. Church not heard If he neglect to heare the Church let him be unto thee as a heathen man and a publican Saith our Saviour to his Disciples concerning one Christian offending another Mat 18. 17. Clothes of men and Women promiscuously worne The woman shall not weare that which pertaineth to a man neither shall a man put on a womans garment for all that do so are an abomination to the Lord thy God Deut. 22 5. Some do make this prohition to belong to the second Commandement and for these two reasons First because the word which we translate abomination is usually spoken of Idolatry but this is no reason for it is as usually spoken of other things both in the Proverbes and elsewhere Secondly Because Maimonides saith it was the custome of Idolatrous Jewes if they were men to stand with the â—mbrodered garments of women before the starre Venus and if they were women with mens armour before Mars another of the Planets in imitation of the Heathen That there was such a custome is very likely and there seemes to be somewhat spoken in â—avour of this report in Deuteronomy ch 17. because in the second verse both sexes are mention'd If there be found c. man or woman c. and in the verse immediately following there is mention made of worshiping the Sun or Moone or any of the host of heaven as if it had been said or any of the Planets such as Mars and Venus and the rest but however if they make the prohibition to relate to this custome onely because they thinke the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated here that which pertaineth to a man to signifie nothing but armour I shall not take this for a reason neither for they cannot deny that this word hath of it selfe a more generall signification even as generall almost as when we say a man's or woman's things as may appear by twenty places which being so methinkes it is farre better to make the more speciall word used for the woman viz. garments to expound this rather then this which is a more generall word to exclude that at least let it be that which containes armour and clothes too viz. the Habit of a man Communicating or partaking of Christs body in the Sacrament unworthily It is threatned with being held guilty of the body and blood of Christ as if he who does not care to remember him in the best manner he can now he is dead if he had lived when he did would have been little troubled to have seen him put to death Whosoever shall eat this bread and drinke this cup of the Lord unworthily shall be guilty or shall be held guilty for he is guilty already of himselfe of the body and blood of the Lord 1 Cor. 11 27. It hath been punished with sicknesse and death For this cause many are weake and sickly among you and many sleep 1 Cor. 11 30. Chrysostome speakes of some possessed with the divell after it and Cyprian hath recorded divers examples of men thus punished one way or another for the most part they were sure to have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some judgement or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be judged or punished and it was well for the Saints they were for it may be otherwise they might have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quite and cleane condemned or damned as the men
was wroth Isa 57 17. For the iniquity of his covetousnesse the iniquity of covetousnesse is much and commonly there is much iniquity also goes with it especially in men that exercize trades or are in places of power and trust I will stretch out mine hand upon the Inhabitants of the land saith the Lord for from the least of them even to the greatest of them every one is given to covetousnesse Jerem 6 13. In the eighth chapter vers 10. he shewes how he would punish their coveting to have more with the losse of what they had and their wronging others with being wronged themselves which is an usuall punishment of covetous men I will give their wives unto others their fields to them that shall inherit theÌ„ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that shall disinherit them may seem a better translation for so the Hebrew word is used sometimes with the accusative case of the person as Zachâ— 9 4. and elsewhere so that them shall relate to the men not to the fields unlesse you had rather say to their heires that is to the heires of those that marry their wives so the vulgar and the Chald Paraphrast 3. Exclusion out of the company of the Saints in this world or excommunication for so Paul would have them punished I have written unto you not to keep company If any man that is cal'd a brother be a fornicator or covetous c. With such a one no not to eat 1 Cor. 5 11. 4. Exclusion from their company in the world to come Nor theeves nor covetous men nor drunkards c. shall inherit the kingdome of God 1 Cor 6 10. The very rust of their mony which they have greedily gathered and niggardly kept if their owne consciences would not confesse their covetousnesse will come in judgment against them and testify it to their faces Your gold and silver is canker'd and the rust of them shall be a witnesse against you and shall eate your flesh as it were fire ye have heaped treasures together for the last dayes Jam 5 3. Covetousnesse must needes be severely punished if it be Idolatry as the Apostle sayes it is Col 3 5. Indeed it may well be counted so rather then other sins yet not so much because covetous men love their wealth more then God for so the gluttons love their belly and voluptuous men their pleasures and other sinners other things as because usually they put their hope and confidence in it which are acts to be exercised upon nothing but God and because they think their life consists in the abundance of things which they possesse for somuch our Saviour intimated in affirming the contrary when he charged the people so earnestly to beware of covetousnesse doubling the caveat Take heede and beware of covetousnesse for a mans life consisteth not in the abundance of things which he possesseth Luk. 12 15. doubtlesse those who are guilty of this sinne have cause to feare God's severe punishment for else our Saviour had never spoken in this manner I might produce many instances of severe punishments of other sinnes of which this sinne was the occasion as Samuel's sons 1 Sam. 8. Saul chap. 15. Nabal chap. 25. and Ananias and Sapphira Acts 5. But of these in their places Cruell men are threatned and punished 1 With hurting themselves The mercifull man doth good to his owne soule but he that is cruell troubleth his owne flesh Prov. 11 17. 2 A Curse or the prayers of godly men against them Jacob a little before he died thus cursed Simeon and Levi for being brethren not only in bloud but in blouds or bloudy-mindednesse and cruelty towards the Shechemites Cursed be their anger for it was fierce and their wrath for it was cruell I will divide them in Jacob and scatter them in Israel Gen. 49 7. for thus joyning in sinne division and scattering shall be their punishment 3 Like Cruelty from others Threescore and ten Kings having their thumbs and their great toes cut off gathered their meat under my table as I have done so God hath requited mee Thus Adonibezek himselfe a heathen confessed when the Israelites of the tribes of Judah and Simeon tooke him prisoner and cut off his thumbs toes Judg. 1 6 7. 4 Gods anger Heare me therefore and deliver the captives againe which yee have taken captive of your brethren for the fierce wrath of God is upon you thus spake Oded the Prophet to the Israelites for keeping the Jewes whom they had taken in warre in slavery 2 Chron. 28 11. and so vers 9. he tels them that in the battell also they had exercised such cruelty as called to heaven for vengeance Ye have slaine them in a rage that reacheth up to heaven 5 Certaine punishment without remedy though the cruelty be exercised upon wicked men Thus saith the Lord for three transgressions of Edom and for foure I will not turne away the punishment thereof because he did pursue his brother with the sword and did cast off all pity and his anger did teare perpetually and he kept his wrath for ever Amos 1 11. and thus the Moabites ch 2 1. Thus saith the Lord for three transgrâ—ssions of Moab and for foure I will not turne away the punishment thereof because they burnt the bones of the King of Edom in Lime Some say that that Son whom the King of Moab kill'd and offered for an offering upon the wall 2 Kings 3 27. was the King of Edoms Son whom he had taken prisoner when he endevourd to break thorough his army and apply this threat to him adding to this act of his cruelty here express'd that he burnt his bones into lime one more viz that he made use of this lime to plaister his palace withall 6 Severe punishment without mercy to cry him quits He shall have judgment without mercy that hath shewed no mercy James 2 13. Where it is added For mercy rejoyceth over judgment as mercy rejoyceth over judgmentâ— and love covereth a multitude of sinnes so judgment shall rejoyce over cruelty and where hatred is not one sin of a multitude but shall be discovered Cruelty even towards malefactors how odious it was among the Jews appears both by what they required in those that were to be Judges and by what they allowed to them it was required among other conditiâ—ions that those who were Judges should neither be Eunuchs nor such as had never any children because such were more likely to be cruel and it was allowed the malefactor even after he was sent to execution if he had any thing more to say then what he had said already to come back againe foure or five times Curiosity especially in Divine things Threatned The Lord said unto Moses Goe down charge the people lest they break thorow unto the Lord to gaze many of them perish Exod 19 21. Charge the people in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 testify to