Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	word_n	wound_n	wound_v	195	3	8.4957	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A71123	A learned and very usefull commentary upon the whole prophesie of Malachy by ... Mr. Richard Stock ... ; whereunto is added, An exercitation upon the same prophesie of Malachy, by Samuel Torshell.	Stock, Richard, 1569?-1626.; Torshell, Samuel, 1604-1650. Exercitation vpon the prophecy of Malachy.	1641 (1641)	Wing T1939; ESTC R7598	653,949	676

66.17 or in quality only that is when it comes by some accident of which Deut. 17.1 of this is meant in this place as the 8. verse sheweth And so here seemes to be a double fault taxed by the Spirit of God one in the people and the other in the Priests and so a double duty exacted of them the peoples fault was in bringing of polluted offerings and presenting them unto the Priests their duty was to have brought such as were sound entire and perfect the Priests fault was in receiving them at their hands and not reproving and prohibiting them his duty was to have instructed them what sacrifice they were to bring and to reject that which was uncleane and not according to the Law Now these sacrifices were to be cleane and pure and perfect ad typum capitis to shew the perfect purity of Christs humane nature 2 Cor. 5.21 1 Pet. 1.17 Secondly ad typum corporis to shew what they should be who are members of him and that offer these sacrifices unto God that they should be perfect to every good worke 2 Tim. 5. and Rom. 12.1 3. So that then besides that which hath been spoken for the sacrifice we may gather out of the peoples fault comparing outward things with inward the type with the truth that seeing God reasons on this sort if they who bring polluted offerings unto me contemne me then such as come polluted in themselves much more Doctrine They who come to the publique service of God and come to offer him any sacrifice must not be uncleane and polluted in their hearts and lives but must come with holinesse and purity for if their sacrifice must be such then themselves and the sacrifices were commanded to be such because they themselves ought to be such When God reproved Israel for it Isaiah 1. and 66.3 and Jerm 7.9 10. he sheweth what he required of them and of others to this purpose is Psal 4.4 5. Gen. 35.2 Joshua 24.16 19 23. Reas 1 Because God else will not accept their service for he first looks to their person and then their service Gen. 4.4 for the sacrifice doth not sanctifie the person but the person it as Haggai 2.13 14. Proverb 15.8 Reas 2 Because else that which God offers and gives to them is made hurtfull unto them not that God gives any evill but because they are evill that receive it As the Sacrament to Judas Christ gave not that which was evill nor did he being the Physitian give the poyson but Judas being wicked it became evill unto him for as the spyder and the adder turn good meat into poyson and as a corrupt stomacke abounding with choler and such like turneth the meat they eate into choler and the finer the meat is it is the sooner turned to corruption so is it in this thing Titus 1.15 Vnto the pure are all things pure but unto them that are defiled and unbeleeving is nothing pure but even their mindes and consciences are defiled Vse 1 To reprove all such as have no care to purge and purifie themselves before they come unto the house of God to his service that come without repentance without preparation full of their drunkennes whoredomes usuries adulteries and such like sinnes They are more guilty of contempt against the Lord then if they withdrew themselves altogether from his obedience and house A man having committed some offence against his Prince being summoned to appeare personally in his presence if he refuse to come at him and shun his sight may well be condemned of contumacy but not of contempt for he may do it out of fear and contempt and fear cannot stand together in one subject but if he shall confidently come appeare before him as if he had done no such thing or not offended him shew no sorrow for his offence make no promise of amendement nay shall rather stand in it with an impudent face avow it professe to persist in it this must needs be judged a grosse outragious contempt Now the place of Gods worship is his presence and he that commeth thither commeth to look God full in the face as Cain was cast out from the face of the Lord. Gen. 4.16 If he come not he shall suffer as contumax as rebellious and disobedient but he that commeth polluted with the filth of his sin unrepented of with a purpose to persist he shall be punished as a contemner They who refused to come were shut out but he that came in his old cloathes was bound hand and foot cast into utter darknes Math. 22. he that is willfully absent excluding himselfe from the society of the Saints in the time of grace shal be barred their company in the time of glory for ever but he that presumeth to appeare there with the guilt of his sinne on him shall have a farre greater portion in Hell fire he shall suffer as in case of contempt like an insolent rebell that bourdeth his Prince to his face in his owne Palace and in the mean time all their prayers are unaccepted yea they are turned into sinne to them they obtaine nothing of God more then he would give them though they never prayed with which he feeds them but for the slaughter yea and hence we profit nor them by preaching but make them worse wee are not the savour of life unto them but of death by the word they are hardned in their sins by this two edged sword they are daily wounded because their sinnes are not wounded their persons are and the more fearefully because their wounds are not sensible yea by the Sacraments the Devill as upon Judas so upon them taketh more sure possession and raignes in them Vse 2 To teach every one to labour to be holy when he commeth to Gods house holines becomes it to put away iniquity and sin farre from him when God cals him cast of his patched cloak as did blinde Bartimaeus Mark 9. we deal so when we go before Princes as Joseph did Gen. 41.14 much more we ought to doe so with God Moses and Joshua were commanded to put off their shoes when they approached to God and were to stand upon holy ground we are hereby taught saith Ambrose Ep. 16. to shake off the dust and scoure off the soyle that our soules and lives gathered by fleshly occasions and worldly courses ere wee come to tread the Courts of Gods house There was a Laver of brasse Exod. 30.18 19. for Aaron and his sonnes to wash in before they offered any thing at the Altar to shew what we should doe being made the Lords Preists to this David alluded Psal 26.6 I will wash mine hands in innocency O Lord and compasse thine Altar And this ought we to doe that our prayers may be heard and be acceptable that our hearing and receiving of the Sacraments may be fruitfull unto us else Psal 66.18 If I regard wickednesse in mine heart the Lord will not heare me and we being

feare God lift up your heads in peace and hope for to you shall arise The sunne of righteousnes Thus the Prophet calls Christ after the manner of the Prophets who in diverse places have given him this name Esa 60.1.2.19 Ioh. 8.12 Luc. 1.78 And he is sayd to arise unto them because he doth enlighten them by his word and spirit And he is called the Sun of righteousnes being so himselfe and making them so regenerating purging them from their corruptions renewing in them the image of God which things are more particularly expressed by that which follows With healing in his wings Keeping the same metaphor he calleth the sunne beames wings that as by the beames of the sun the aire is purged and health procured to men so Christ should by his grace and spirit purge them whom he enlightens And you shall goe forth That is be set at liberty from bondage and slavery from sin the divel and death And grow up as the calves of the stall That is you shall have an encrease and augmentation of grace and of the spirit more and more as fat calves an homely similitude to make it clearer Some reade you shall leape but this other the words will well beare and is as fit Doctrine 1 All men are in themselves darknesse and have no light that is the estate of every man by nature The point is only implied Doctrine 2 Christ is risen a sunne to as many as are truly called and they have light and not darknesse they have the knowledge of God and of his will necessary to salvation Doctrine 3 Christ is most holy and pure without spot and blemish of sin a Sun of Righteousnesse Doctrine 4 They who are Gods elected and called have health under the wings of Christ i. have their sinns purged their spirituall sores cured and they made holy and sanctified 1. Cor. 6.11 Rom. 8.10 Gal. 5.24 Eph. 5.26.27 Reason 1 Because they are made one with Christ and joyned with him and so being in Christ are new creatures 2. Cor. 5.17 New in quality and condition being made partakers of the divine nature 2. Pet. 1.4 as iron put into the fire remains so in the substance but yet is pulled forth wholly burning like fire The same substance with the name remaineth the heat shining brightnesse other accidents are not the irons but the fires Reason 2 Because as a cause of this they being one with him must needs pertake of his spirit and have life from him as members and this life is holynesse They are sanctified wholly 1. Thes 5.23 The mind inlightned with the true knowledge of God Col. 1.9 The memory keeps and remembers that which is agreeable to Gods will wheras naturally it best remembreth lewdnesse and vanity Psal 119.11 The word is hid in the heart The will is sanctified so farre as it is freed from sin that it can will and chuse that which is good and acceptable to God and refuse that which is evill Phil. 2.13 The affections are sanctified and move to that which is good to embrace it and eschew evill Rom. 12.9 The body is sanctified when the members are instruments of righteousnesse Rom. 6.13 And all is from Christ in whom they are and to whom they are joyned In Christ they have a gracious health of mind and spirit and body who tooke whole man In Christo habent c. Aug. de civit Dei lib. 10. c. 27. that he might heale the whole man of all pestilentiall contagion as Saint Aug. speakes But none hath this holinesse in perfection but in part and to dreame of a perfection is a Pelagian fancy contrary to experience conscience our owne confessions to God and to the word of God that hath taught us that we have but here the first fruits Rom. 8.23 And the full measure not accomplisht till after death Col. 3.4 In the meane time he is in hand with the cure and healing of us So that the state of the best is cleane in part and yet in part to be made cleane and must hearken to the Apostle 2. Cor. 7.1 To cleanse themselves from all filthinesse of flesh and spirit St. Bern. in Cant. serm 58. perfecting holinesse in the feare of God knowing they have still an army of vitious desires to fight against which are the Jebusites who dwel in our borders and may be subdued though they cannot be driven out Vse This will answer the Papists slander who affirme in their late pamphlets and by D. Bishop in his Epistle to the King that we say that to thinke of inherent righteousnesse and to stand just by it before God is to rase the foundation of religion and to make Christ a Pseudo-Christ If they understand it of being just imperfectly before God we none of us deny it but if as perfect righteousnesse in Gods sight we say it doth rase the foundation and justleth Christ out of his place and take away from him that honour which the Scripture hath given him to be called the Lord our Righteousnesse Jer. 33.16 and to defeate the worke of God by whom he is made unto us righteousnesse 1 Cor. 1.30 But this is injurious to the inestimable value of Christs blood God cloakes our sinne now and cures it too by degrees and afterward fully he cloaketh and covereth our iniquity with the righteousnesse of Christ which is not a short cloake that cannot cover two Bern. in Cant. 61. as Saint Bernard speakes but being a large and everlasting righteousnesse it will largely cover both thee and me They who are elected and called are redeemed that is are set at liberty and freed by Christ from sinne satan and death and shall goe forth as the words are here from sinne Rom. 7.5.6 Rom. 6.6.14 1 John 3.8 from Satan Joh. 12.31 Col. 1.13 from death heb 2.14 Reason 1 Because they are one with Christ and he having overcome those enemies and delivered himselfe they must needs bee freed Reason 2 Because being one with him they have his spirit Now where the spirit is there is liberty 2 Cor. 3.17 Reason 3 Because they must and ought to serve him whose they are that is God which they cannot doe if still they be servants to sinne and Satan for if no man can serve two masters Mat. 6.24 who may in some case be subordinate to one another how may they serve such as are so farre opposite God and sinne Reason 4 Because God hath shewed mercy to pardon their sinne but to what end were that mercy if he should leave them in their former bondage as if one should pay the ransome of a captive and yet leave him still in thraldome Object We see many of them who are partakers of this redemption yet are still overcome of sin and are led captive to transgresse the commandement as Saint Paul was Rom. 7. Answer Falling into sinnne doth no way prove the dominion of sinne Sinne hath dominion when it raignes in a man and when man rebells not strives

same place Math. 11.14 of Iohn saith If yee will receive it This is Elias that is Elias is indeed for to come yet if you will have one now also in this my first comming this Iohn is he But to shew that this is a mystery he addes He that hath eares to heare let him heare Answ Iohn was Elias literally that is in the Prophet Malachies literall sense but because the Scribes had another conceit not of another time as the Papists but of another person that it must be the Thisbite he tells them they mistake it in that for the Prophet in his very literall sense meant Iohn as the Prophet Ieremiah Ier. 30.9 ment the Mesiah literally as it confessed not David the sonne of Iesse when he sayth They shall serve David their King And therefore he sayth If yee will receive him and addes Hee that hath eares let him heare Object 5. Elias is prophecyed of againe Rev. 11.3 One of the two witnesses Answ Besides the fuller meaning of that place for which let the Reader consult expositors and especially Mr. Ios Meades learned Commentaries upon his Clavis Apoc. There is there no mention at all of Elias It is but a begging to urge that text Object 6. Why else were Enoch and Elias rapt up before death and doe still live in their mortall flesh to dye againe but that they are for that service before the last comming of Christ Answ That they live in their bodies in Heaven is not doubted see Sixt Amama Antibarb Bibl. l. 3. Syrach c. 44. pag. 947 c. but that they live in their mortall bodies and that they shall dye there is no Scripture for it neither is it likely seeing the Scripture sayth of Enoch Hebr. 11.5 He was translated that hee should not see death see Ios Scaliger's note upon Math. 17.11 among those few short notes of his which Iohn Bill the Kings Printer hath carefully collected at the end of his Impression of the New Testament Greeke at London 1622. But why they were wrapt up we must bee content to bee ignorant and it beseemes us most to bee so More of this point you have well treated of in the following Commentary Being thus rid of this interpretation wee have another which interprets the place of Christs first comming and we have S. Markes autority for it who makes the last words of Malachy to bee the first words of his Gospell and therefore leades us to understand by Elias in the Prophet Iohn Baptist in his Gospell And that we may bee further out of doubt we have the text clearely so expounded Luc. 1.16 17. See Laurent Valla his Castigation of the Vulg. Lat. according to the corrected edition of Iacobus Rivius Math. 11.14 15. Math. 17.10 11.12.13 Which places let the Reader peruse The name of Elias is given to Iohn not propter identitatem personae as if Elias were Redivivus or by a Metempsychosis were entred into Iohns body but propter identitatem spiritus virtutis because of the like gifts calling and Ministery See Iunius parall lib. 1. par 31. Pet. Martyr Loc. Clas 3. cap. 16. sect 21.22 But especially our late blessed King of famous memory in his Monitory preface before his learned Apology for the Oath of allegiance pa. 77. 78. whose arguments are examined by Leonard Lessius Disp de Antichr Demonstr 15. but stand good And besides ours some learned and ingenuous Papists as Paul Burgensis Isid Clarius Bened. Arias Montan. in Locum who doe all admit our interpretation and Bishop Iansenius too in cap. 48. Ecclus. as Bened. Pererius affirmes of him lib. 15. in Daniel pag. 223. D. Let me here note by the way the conceit of Lucas Osiander who as he yields the place to bee meant of Iohn Baptist the second Elias before Christs first comming so hee also interprets it of a third Elias before Christs second comming and that is Martin Luther and accordingly interprets the following words and exhorts to the receiving of Luthers doctrine lest God come and punish our ingratitude Luther indeed was a man of notable zeale like Elias fit for the businesse hee was employed in by God and we have great reason to thinke honorably of him but none to thinke that Malachy thought of him or that the Holy Ghost meant him here Thus much of the comming of Iohn Verse 6 2. His worke or office is declared in the last verse And hee shall turne the hearts of the Fathers to the Children and the heart of the children to the Fathers Least I come and smite the Earth with a curse For their interpretation of this who respect only the second comming of Christ let the Reader see Corn. a lapid I content my selfe with that of our following author That whereas all was at that time out of order full of corruptions and errors and different sects see Tremell ad marg Zach. 11.8 Iohn was sent to preach repentance Math. 3.2 and to convert of all sorts from the error of their way and to reduce them to the faith of the old Patriarks But for the manner of the phrase Iunius parall lib. 1. par 55. makes it parallel to Luc. 1.76.77.79 and so it will bring in further light Adde also Luk. 1.17 where observe that the word of the Lxx is not used theirs is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but S. Lukes is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Evangelists Apostles though usually they follow yet sometimes take liberty to depart frō the Lxx concerning the vulgar Latine translation Ioh. Gagneius a Sorbonist professeth hee cannot tell the meaning of it but falls very foule upon Cardinall Cajetan Yet his owne conjecture of the misplacing of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there in the originall text is bold See him ad loc together with Beza his larger Annotations on the same place Lest I come and smite the Earth with a curse The coherence of this and the meaning see before Objection 2. and the Answer Lest I come The comming of Christ is not uncertaine but the smiting I reade it lest I smite when I come And smite the Earth S. Hier. earthly men not Iudaea onely though sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bee taken for a particular region as Genes 41.57 Esay 13.5 yet probably the calamity of the Iewes may be principally respected With a curse Geneva cursing Chald. extermination Pagnin slaughter The Lxx 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wholly suddenly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lest I smite the earth with utter destruction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is An utter curse or Devoting to ruine which Cherem the Rabbins say doth enter into the members of the body the number of which they observe to bee according to the numerall letters of this word The Iewes had three sorts of Anathema's 1. Niddui Rejection or Removing Hee that was Menualdeth was removed out of the Synagogue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iob. 9.22 Thus they hold Caine was excommunicate Genes 4.14 Esay 66.5 This was of the nature of profligation or proscription among the Romans 2. Cherem which is more properly that which is Anathema among the Greeks which is the curse that they layd upon him whom they put out of the Synagogue if he mended not A giving over to Satan 1 Cor. 5.5 1. Tim. 1.20 At this they lighted Candles and put them out againe to note that such an one was deprived of the light of Heaven This is the word used here And this among us is the highest Ecclesiasticall censure according to the Tables of D. Richard Cosin who Polit. Eccl. Anglic. Tab. V. A. makes these degrees 1. Interdictio divinorum 2. monitio 3. Suspensio vel ab ingressu Ecclesiae vel a perceptione sacramentorum 4. excommunicatio 5. Anathematismus Contra haereticum pertinacem 3. There is a third degree among the Iewes cal'd Sham-atha The extreame and highest degree of excommunication The Etymology of which word is either 1 of Sam Desolate and attha Thou Thou art desolate or Be thou desolate 2. of Sham There and Mitha death There is death Or an Excommunication to death As 1 Ioh. 5.16 There is a sinne unto death Or 3. of Shem or Sama in the Chalde The Lord or The Name that is the Tetragrammaton Iehovah and Atha he comes The Lord comes A forme of speech used by them in sudden accidents as the most learned H●insius observes exercit lib. 7. c. 15. and especially by such as suffered any oppressions whereby they still comforted thēselves This is the same with that which S. Paul useth after the Syriack where Maran is The Lord. Maran-atha The Lord comes 1. Cor. 16.22 He that loves not the Lord Iesus let him be Anathema Maran-atha Which curse they fetch from the first words of Henochs prophecy Iude verse 14. And thus much for the last contestation and for the whole Text. For the close wee may take notice of a double observation 1. That in many copies though not here in Montanus his Interlin nor in two others that I have the last verse but one in Esaiah Ecclesiastes Lamentations and this prophecy of Malachy is repeated againe after the Text but without points because all these bookes have sad closes and therefore the Scribes thought fit to leave the verse before to be last for the recreating the spirits of the Reader as containing more comfortable matter See Ioh. Buxt of de Abbrev. Hebraic more in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. That all the Prophets execept Jonah and Nahum expressely and in some prophecy concerning Christ Hee being the marke at which all of them chiefely aimed And let him bee our Aime likewise Blessed is he who carefully expects his second appearance Come Lord Iesus come quickly FINIS