Selected quad for the lemma: hand_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
hand_n	aaron_n	altar_n	garment_n	104	3	9.7350	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A93917	A learned and very usefull commentary upon the whole prophesie of Malachy, by that late Reverend, Godly and Learned Divine, Mr. Richard Stock, sometime Rector of Alhallowes Breadstreet, London, and now according to the originall copy left by him, published for the common good. Whereunto is added, An exercitation vpon the same prophesie of Malachy / by Samuel Torshell.	Stock, Richard, 1569?-1626.; Torshell, Samuel, 1604-1650. Exercitation upon the prophecie of Malachy.	1641 (1641)	Wing S5692A; ESTC R184700	652,388	677

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 They who come to the publique service of God Doctrine 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. Because God else will not accept their service for he first looks to their person Reas 1 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 Because else that which God offers and gives to them Reas 2 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 To reprove all such as have no care to purge and purifie themselves before they come unto the house of God Vse 1 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 nor he shall suffer as contnmax 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 not 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 To teach every one to labour to be holy when he commeth to Gods house Vse 2 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 corrupt this must needs be hurtfull unto us unlesse we

3 either by some speciall office in the Church or profession of his Word not for that to presume to live in any sin as if that should be his sanctuary for if others have been smiten as it were at the hornes of the Altar why should he thinke to escape nay he shall the lesse escape then an other further from God because he hath these examples and hath not feared 1 Pet. 4.17 And for profession as Salvian of a particular sin yea of all Licet gravè in omnibus praecipuè in t is tamen quae in consimili crimine etiam prof●ssio sanctitatis accusat nay he ought the rather to labour for more holinesse the neerer he comes to God and to avoyd even the lesse corruptions for the Lord will lesse bear it in them for he will be sanctified in them that draw neer unto him if not by their holinesse yet by his own justice in punishing them more sharply to the end that as the wax the more neerer it approcheth to the fire so much more the heat of the fire approacheth in melting of it so the holinesse of God may better be known in uncasing of such hypocrites or hypocrisie approaching to him and so he may be the more glorified of the people in such judgements And will curse your blessings The first particular curses in cursing their blessings already bestowed on them which is either by taking from them the power they have to nourish and he hath by his ordinance given unto them or else so that they shall not be comfortable unto them or else in making them turn to their hurt Then doth God curse men when they have abundance of outward things Doctrine 1 and have not the comfort by them which happens either by his taking away the staffe from the creature or the strength from the eater Micha 6.14 Thou shalt eate and not be satisfied All creatures have the power to help Doctrine 2 nourish and comfort man and to preserve his life not of themselves but from God and his blessing Meat without him are fitter to choke then feed as clay to put out eyes Joh. 9. rather then to give sight This teacheth why the rich as well as the poore must pray Vse 1 Give us the day c. and those who have abundance as well as those who want Not to trust and rely upon them Vse 2 when we have them and use them for Luke 12.15 A mans life consists not in the abundance of things which he possesseth Not to feare or distrust when our means are never so small nay Vse 3 wanting because he that can by the means can also help without them where he hath himselfe denied them and man not by his fault deprived himselfe of them so much is that of Matth. 4.4.7 There is another remedy in the hand of God who though he give not food can prolong the life of man with his beck and will and word onely he that could make the garments of the Israelites last longer then by reason or in their nature they could can make the life of man which is more excellent to last Yea I have cursed them already An amplification or confirmation by way of correction shewing how they had not profited by his judgements though they were upon them and had been long The judgements of God profit not the wicked Doctrine but rather of themselves make them worse They benefit not by them but grow worse and worse They diminish not their sins but adde to them The experience of all times in the Church sheweth it Isaiah 1.6 Jer. 5.3 Pharaoh and his servants Saul and his court Because they are ignorant and blinde Reason 1 not knowing who smit them nor why neither the authour nor the end nor the cause Like the pur-blinde Philistims 1 Sam. 6.9 who would rather impute it to chance then the hand of God and so think some other cause then their sin and some other end then their forsaking their sin Because they are like to the servant in the Law Reason 2 Exod. 21.5.6 that when he should have gone out free yet so loved his wife and children that he would remaine a servant for ever and with a publicke disgrace So these love their sins that they had rather be servants still and under affliction and judgements then part with their sins which makes them impute that they suffer to any thing rather then their sins finde out some other causes and so blinde themselves Like men when they have surfeited of some meat when the Physitian comes to them had rather hazard their health then tel him what is the cause lest he should forbid it them To put a difference betwixt the good and bad Vse 1 Gods children and the wicked who often happen into the same judgement and affliction together as chaffe and wheat into the same sive gold and drosse into the same fornace yet are they diversly affected in it and by it Gods children are made the better more neere heaven more holy As trees when they are pruned and lopped from their water boughes do grow higher and bring forth fruit more plentifully So he increaseth the more and is more excellent As the Arke of Noah the more the waters of the flood increased the higher it was carried and came neerer to heaven So they But the wicked are more hardened as the Smiths Anvill or Stithie This may teach us that nothing but the Word is able to win men unto God and to bring them out of their sins and corruption Vse 2 the benefites and the blessings God bestoweth upon men and the judgements and curses he layeth upon them may prevaile with a man already converted as he that knows the use and end of all but not before Deut. 32.15 2 Chron. 28.22 They may prepare men for the Word they may open the eare that a man shall attend to the Word Job 33.16 They may as fire make a man pliable for the hammer of the Word that it may work upon them 2 Chron. 33.12.13.18 To teach men not by their affliction Vse 3 but by the fruit of their affliction to discern themselves whether Gods people or no. Isaiah 27.9 And this is all the fruit the taking away of his sin Gods judgements not regarded Doctrine 1 men not profiting by them they are fore-runners of greater warning-pieces of more fearfull plagues Hosea 5.12.13.14 Amos 4.2.11 Isaiah 9.12.13.14 Levit. 26.18.21 Because ye do not consider it in your heart The reason of this curse because they had not applied themselves to the Word and it to them but had rejected it and made light by it When the Word Doctrine 2 and admonitions by the Word are rejected then followeth the rod of God upon their backes Micha 6.9 Heare the rod. VERS III. Behold I will corrupt your seed and cast dung upon your faces even the dung of your solemne Feasts and you shall be like unto it BEhold I will corrupt your seed The future judgements

that useth it Rom. 6.13 So that it commanding any thing that they all doe more then the Centurions servants Luke 7. Rom. 7.25 Then the flesh and outward parts follow not the minde and the heart Quest There is no opposition there betwixt the inward and outward Answ the heart and the body but betwixt the part regenerate and the unregenerate for by flesh it is usuall with the Apostle not to understand the body but the unregenerate part as in that place Gal. 5.17 not any opposition betwixt soule and body but the fight of the unregenerate with the regenerate and vers 24. not the crucifying of the body but of the unregenerate part For the heart and inward parts as farre as they are unregenerate are flesh also and understood under the outward by the Apostle Then may a man certainly judge a man to have a corrupt heart when hee hath a polluted outward man Vse 1 life and conversation Vide Malach. 1.8 Doctrine 1. Use 2. To reprove such as judge men to have corrupt hearts for the care and uprightnesse of their lives Vse 2 Vide ibid. ex Use 1. To teach men Vse 3 who desire any outward holinesse or to be free from externall corruption or pollution to looke well to the heart to keep sinne or to kill it within for this is the best and the first to purge the heart and the other will be so And let none transgresse The dehortation from the evill and the outward practice of it Of the particular hath been spoken in the former verses yet somwhat hence It may be that some may think this speech hangs that way that it may seem to favour free-will to call upon them to abstaine from evill which if it were not in their power it were in vaine thus to speake to them I answer this is no more then other precepts and exhortations in the word which doe but teach us what we ought to do not what we are able which is but to make us assay and when we finde not power then to seeke it elsewhere Lege opern̄ dicit Deus Jae quod in bee Jege fidci dicitur Deo da quod iubes Aug. de spirit lit In the law of workes God saith to us Do what I command thee In the law of faith wee say to God What thou commandest us inable us to doe God therefore thus speakes to man to make him speake againe to him commanding that he may require and obtaine to doe seeing Phil. 2.13 It is God which worketh in you both the will and the deed even of his good pleasure Bernard in the audience of some commending the grace of God as that which he acknowledged in God did prevent him and he found did make him to profit and he hoped would perfect it in him Bernard de gratia lib. Arbit initie giving all to grace and taking nothing to himselfe One replied what then hast thou done or what reward can thou looke for if God worke all To whom he answered What counsell then doest thou give me or how wouldst thou advise me Give glory saith he to God who hath prevented thee excited thee and begun this good in thee and for that is to come live worthily that thou mayest approve thy selfe not unthankfull for those thou hast received and fit to receive more Bernard replies You give good counsell but that is but if you could make me able to obey and doe it For it is not so easie a thing to doe as to know what ought to be done for these are divers things to lead a blinde man and to give strength to the weary * Nec quivis doctor statim dator erit boni quodcunque docuerit Duo mihs sunt necessaria doceri juvari Tu quidem homo rectè consulis ignorantiae sed si verum sentit Apostolus spiritus adjuv at infirmitatem nostram Rom. 8. Inso vero qui mihi per os tuum ministrat consilium ipse mihi necesse est ministrat per spiritum tuum adjut erium quo valeant implere quod consulis Ecce enim ex ejus munere velle adjacet mihi perficere autem non invenio nisi qui dedit velle det perficere pro bena voluntate For whosoever is a teacher whatsoever he teacheth cannot bestow goodnesse Two things are needfull to me to be taught and to be helpt thou being a man doest well instruct my ignorance but the spirit helps our infirmities Rom. 8. yea he that gave me counsell by thy mouth must also send me helpe by his owne spirit that I may be able to doe what thou advisest by his grace I am willing but cannot performe unlesse he that wrought the will doe also worke the deed of his good pleasure And when to this he replied * Vbi ergo sunt merita nostra an t ubi est spes nostra Where then are our rewards or where is our hope He answereth with that Tit. 3.5 Not by the workes of righteousnesse which we had done but according to his mercy he saved us by the washing of the new birth and the renewing of the holy Ghost Hence I gather and upon this inferre that God that calls upon us by his word to do must give us also power to do then therefore he calleth because he would have us cry to him for helpe And as S. Augustine O man acknowledge in every precept * O home in praeceptione cognosce quid debeas habere in cerreptione tuo te vitio non habere in oratione unde accipias quid vis habere De corrept gratia c. 3. what strength thou shouldest have in every reproofe what strength by thy own fault thou wantest in every prayer whence thou mayest have what thou wantest The hands must be purged as well as the heart the outward man as the inward VERS XVI If thou hatest her put her away saith the Lord God of Israel yet he covereth the injury under his garment saith the Lord of bostes therefore keep your selves in your spirit and transgresse not I Hate putting away saith the Lord God of Israel In this verse the Prophet proceeded to the third maine sinne here reproved in this people Divorces not simply condemning divorce as if in no case it were lawfull but for every vaine cause and light dislike when they hated or disliked them for that to put them away is that he reproves In the verse we observe two things First the reproofe of this sinne secondly an admonition generall including the particular In the first which is the sinne we observe the amplifications of it which is first from Gods hatred Secondly from an effect of those husbands who used and practised divorces that they made the law of God a covert to cover with it that violent injury and indignity they did to their wives as men cover the body and defaults of it with their garment If thou hatest her put her away Some thinke this dependeth