Selected quad for the lemma: hand_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
hand_n	david_n	king_n	saul_n	6,232	5	10.0779	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13024	The Christians sacrifice much better then all the legall sacrifices of the Iewes; and without the which, all the said legall sacrifices of the Iewes, euen when they were in force, were not acceptable to God. Or, a logicall and theologicall exposition of the two first verses of the twelfth to the Romanes, with all the doctrine in the said two verses, plainly laid forth, and fitly applied according as these times do require the same. Wherein also besides the orthodoxall exposition of the said words, diuers other places of Scripture by the way occurring, before somewhat obscure, are so naturally interpreted, as that the iudicious reader shall thinke his paines well bestowed in vouchsafing to reade this treatise following. With the authors postscript to his children, as it were his last will and testament vnto them.	Stoughton, Thomas.	1622 (1622)	STC 23314; ESTC S100120	224,816	288

Serpent but belonged to the woman yea also to the man and to the posteritie of both They containe two parts a commination to the Serpent that the seed of the woman Christ should breake the head of the Serpent that is should vtterly subdue the diuell and all his power which notwithstanding was a promise to the woman and to her seed The second part of the said speech of God was a prophecie and a foretelling that the serpent and diuell that had abused the visible serpent in deceiuing of the woman should not for all that leaue his malice and ha●●d against the woman and her seed but should alwayes ●● nibling yet but nibling at their heele not being able ●● do any hurt to their principall parts And this the Lord added as an admonition to the woman and her seed to take the better heed of the Serpents said nibling Now although this will of God were in substance perfect at the first yet it being onely in promise and a matter of great importance required a long time for the making of all writings and the sealing of them with other matters belonging to the performance and full accomplishment of the said will The writings were begun to be made or rather drawne by Moses at the direction of God himselfe after Moses the Lord from time vsed other clarks as it were and secretaries to write more not in substance but for the better explaning of those that Moses had written and that as occasion required in respect of times and persons till the comming of Christ When Christ was come then first of all himselfe in his owne person more fully 2. Tim. 3. 16. 2. Pet. 1. 21. opened the former writings written by the inspiration of God and as the holy Ghost had moued holy men before to write After Christ the Apostles hauing plentifully receiued the holy Ghost wrote all things done and spoken by our Sauiour that were necessarie for vs to beleeue vnto saluation Much also of that that Moses had written being written to continue but for a time euen til the death of Christ was by the death of Christ cancelled as being performed and accomplished and all necessarie to saluation and to remain without any alteration was sealed with the blood of Christ as with the Lords broade seale of heauen Notwithstanding the Lord would haue all that was disanulled Why the Lord would haue the law being abrogated to remaine for all that vpon record in the time of the Gospell by Christ to remaine vpon record for all posteritie not to be obserued as it had bin but to the end that thereby it might be the more euident how all things before promised foretold or set forth by types figures and shadowes were accomplished that so also men liuing vnder the Gospell might the better see their great prerogatiues aboue them that liued vnder the Law and in the time of the old Testament The abrogating therefore of the old Testament so farre as it was old and to be abrogated doth not any way fauour those that fondly think the Scriptures of the old Testament no way to belong vnto vs now For how shall we see the truth of that that the Apostle Act. 26. 22. saith he had said no other things then those which Moses and the Prophets had said should come and that the Gospell was Rom 1. 2. that that God had promised by his Prophets in holy Scriptures As also how shall we well vnderstand diuers things in the M●t. 1. 22. 2. 15. 18. 3. 3. 4. 14. 26 54. Ioh. 19. 36. 37. Gospell of which it is said they were done that the Scriptures might be fulfilled or as it was written if we haue not the Scripture of the old Testament to shew vs what had bin written How shall we also vnderstand the proofe of many things in the Acts and in the Epistles by the testimonie of former Scriptures if we haue not the said Scriptures Notwithstanding the old and new Testament do herein differ first that all things before promised are in the New performed Secondly that the New is more perspicuous then the Old yea also maketh the Old more plaine then it was And hereby it is euident that the new Testament is more perfect then the Old For are not performances better then promises All things indeed by the Lord promised are as certaine in respect of God as if they were performed but they are not so perfect vnto vs in respect of our weaknesse Dauid was assured of the kingdome of 1. Sam. 16. 13. Israel by the word and annointing of Samuel and by many experiences of Gods mercies towards him whereby he comforted Saul himselfe against Goliah before in a pitiful 1. Sam. 17. 11. ●2 24. 34. feare of him as wel as al the rest of Israel who for feare of Goliah did hide their heads yea that Dauid should be King was knowne to all the people as appeareth by the words of Ionathan and also of Abigail vnto Dauid Yet 1. Sam 20. 14. 15. and 25. 30. alas after all these and many great deliuerances of Dauid from Saul how in a kind of despaire said he in his heart I shall now perish one day by the hand of Saul 1. Sam 27. 1. To proceed yet further this last will and testament of God is more perfect then the former not onely in the former respects of performing all things before promised and signified by types c. of remouing such types and figures as before did obscure his will and of the more clearing of the substance it selfe of his wil by our Sauiour and by his Apostles but also because now in these last dayes he hath spoken by his Sonne both immediatly in the person of his Sonne made man and also mediatly in Heb. 1. 2. 2. Cor. 13. 3. his Apostles that he will neuer speake any more by any man in such maner as that the word of any man shall be accounted the word of God as heretofore the word of Moses and the other Prophets and the Apostles hath bin accounted and is to be accounted the word of God and for the rule of any mans faith or life any otherwise then it agreeth with his word written by Moses the Prophets and Apostles Before the comming of Christ God raised vp diuers Prophets Prophet after Prophet the latter to expound and interprete as it were the former giuing lesson vpon lesson line vpon line line vpon line now a little and then a Isay 28. 13. little So likewise he directed the Apostles to write diuers Epistles to diuers Churches some also to particular persons all which and euery part whereof is to be accounted and receiued as giuen by inspiration of God and therfore 2. Tim. 3. 16. for the word of God but now he hath spoken so fully and wholy by them before mentioned that he will neuer speake any more in such maner so that whosoeuer he be that shall speake or

holinesse Sixtly all such as haue partaked of the mercies of God before spoken of among other were incorporated into Christ Iesus and made his members As therefore Christ Mark 1. 14. Luk. 4. 34. is the holy one of God so acknowledged by the diuels themselues so such must be all his members Seuenthly all that attend vpon Princes must be apparelled accordingly whereby to be fit for such attendance They must not come before them in rags but they must so present themselues vnto them as they may no wayes be offensiue Therefore Ioseph sent for out of prison before Gen. 41. 14. Pharaoh shaued himselfe and changed his raiment and so came vnto Pharaoh And when Ester presented her selfe Ester 5. 1. vnto Ahashuerosh she first put on her royall apparell Is not the same intimated vnto vs by that that is said of the Kings daughter being first said to be all glorious within and to haue Psal 45. 13. 14. her clothing wrought with gold before she be said to be brought before the King in raiment of needle-worke c. Certainly this is the fitter for this our present purpose because all such to whom and of whom the Apostle here speaketh are also members of the said Kings daughter of the Church of God of the which in the Articles of our faith we confesse this to be a speciall prerogatiue that she is holy According hereunto Dauid said I will wash my hands in Psal 26. 6. innocencie so will I compasse thy altar O Lord. Eightly and lastly not to be too tedious in multiplying of reasons we are all now as before hath bin said Priests vnto God What a shame therefore is it that any of vs should present our selues vnto God without holinesse Doth not the Prophet pray Let thy Priests be clothed with Psal 132. 9. 1. Sam 2. 17. righteousnes As in the time of the Law for the sinne of the Priests the people abhorred the sacrifices of the Lord and as now the vicious life of some Ministers of the Gospel maketh many to stand aloofe from the Gospell not regarding 1. Tim. 6. 1. it but despising it and the profession of it so the life of many professors of the Gospell who are all Priests vnto God is so scandalous that it causeth the very name of God and his doctrine to be blasphemed Neither are we onely 1. Pet 2. 9. Priests but also Kings vnto God and a royall priesthood or Exod. 19. 6. a kingdome of Priests If Kings attendants must be apparelled Apoca. 1 6. chap. 5. 10. fit to attend vpon kings must not Kings much more haue their royal garments and princely ornaments What better ornament then this holinesse What better chaines Pro 1. 9. chap. 4. 9. for the necke what more glorious crowne for the head of Princes then this holinesse Therefore in the former place of Exodus the Lord saith not Ye shall be vnto me a kingdome of Priests but he also addeth and a holy nation And without this garment Christians do disgrace their royall dignitie yea they also preiudice the glorie of God himselfe In which respect our Sauiour exhorteth vs to let our light Mat. 5. 16. so shine before men that they seeing our good works that is the holinesse of our conuersation may glorifie our Father which is in heauen Hath not Peter also the very like exhortation 1. Pet. 2. 11. 12. confirmed from the same end The vse of all this is first to reproue all them that will The vse of that before said of our being holy haue the names of Christians and are ready to defie all them and to spit in their faces that shall denie them to be Christians yet liue most profanely leudly loosly dissolutely yea in all grosse iniquitie swearing blaspheming contemning the word and Sacraments seldome coming vnto them not regarding the Lords dayes or any exercise of religion especially if they be but halfe a furlong from the place or it blow or raine or snow yea also quarrelling drinking so long till they cannot stand neither speake a wise word being likewise extremely couetous partly in gathering wealth without any satietie like to the horsleaches two daughters yea though they haue no charge Pro. 30. 15. Eccles 4. 8. neither know who shall enioy that which they gather partly in sparing and neither giuing nor lending where great need requireth but to such as aske the one or the other complaining alwayes of their owne wants and saying they must borrow How cōtrary are these things to the Psal 112. 4. 5. 6. 9. description of a blessed man fearing God If they be admonished of these things they thinke it enough to answer that they say their prayers euery day though wretched men they vnderstand not a word of their prayers neither do any thing according to their prayers neuer hallowing the name of God shutting their eares and hearts against Gods kingdome neuer regarding to do the will of God vpon earth abusing of their daily bread and drink not forgiuing such as trespasse against them not shunning any tentations but rushing into the thickest of them Secondly for our instruction let vs when we draw neare vnto God remember this holinesse according to the commandement Exod. 3. 5. Iosu 5. 15. of God giuen both to Moses and also to Ioshua for the putting off of their shooes because the ground was holy according to the example of Iakob who going to Bethel at the commandement of God charged all that were with him to put away the strange gods that were amongst Gen. 35. 1. 2. them to cleanse and change their garments according to the commandement of God to Moses for sanctifying the people one day and the next and for their washing their clothes before the Lords giuing his Law in their audience Exod. 19. 10. 11. according to the practise of Dauid before mentioned who washed his hands in innocencie and so compassed the Lords altar And to comprehend many things in a few words according to Salomons counsell for looking to both Eccles 4. 17. or 5. 1. our feete at our entrance into the house of God to the charge of our Sauiour for being first reconciled to our brother before Mat. 5. 23. 1. Tim. 2. 8. Iam. 1. 21. 1. Pet. 2. 1. 2. we offer our gift of Paul to Timothy for mens lifting vp pure hands without wrath c. in prayer of Iames also and Peter for casting away all filthinesse c. before the hearing of the word And touching the hearing of the word in such maner is there not great reason thereof sith Christ 2. Cor. 13. 3. 1. Cor. 3. 9. himselfe speaketh in his Ministers and God himselfe worketh also with them worketh I say not laboureth For to speake properly God cannot be said to labour because he doth whatsoeuer he will without any labour onely by Psal 33. 6. 9. speaking his word The same is to be said

beneficijs habere graciam Nunc verò postquam fato functus est posteris Dionisi Halicar lib. 4. cius referenda est ne videaminicum corporibus simul defodere beneficiorum memoriam These things I acknowledge so much the more to oblige me vnto both your Honors in respect of the honorable fauors of the late most Noble Earle vnto me Notwithstanding as Tullie againe saith Malui me tibi debere Philipie 2. consiteri quam cuiquam minus prudenti non satis gratus videri so say I to your Honors I had rather acknowledge my selfe to owe to you more dutie being as I am then to any that cannot well iudge seeme not at all to be thankefull For although according to the former wordes of Seneca benefits doe require so much the greater thankes by how much the late they are performed yet according also to other words of the same Seneca in the same epistle Beneficium non quantum sit sed a quali profectam animo perpenditur I doe likewise hope that your Honors will not so much regard this my gift it selfe as esteeme of the mind where with I present the same In hope whereof as likewise of your pardon both of my boldnes in dedicating the same vnto you and also of my tediousnes in this my epistle I now being going the way of all the earth as Ioshua said to the Israelites Iosh 23. 14. and Dauid to Salomon and being ready to be 1. Kin. 22. Philtpi 1. 23. 2. Tim. 4. 6. dissolued and to lay downe my earthly Tabernacle and the time of my departing being at hand and so being shortly to take my leaue of all the world doe also in the meane time most humbly take my leaue of your Honors not ceasing whiles I liue to pray for your long continuance heere with a daily encrease of grace and honor and for your euerlasting happines and glorie in the world to come Your Honors in all dutie most humble to be commanded THOMAS STOVGHTON From my poore lodging in the poore Hospitall called S. Bartholomewes by Sandwich in Kent August 20. 1622. TO THE CHRISTIAN Reader BEloued I am not ignorant of two other treatises already published in Title somewhat like to this of mine following the one only translated into English and compiled by another without a name expressed The other being the worke of a godly brother amongst vs Master Thomas Cooper Notwithstanding because neither the one nor the other either in matter or in forme doe agree with this of mine therefore as I feare no disgrace to mine by theirs so I wish no preiudice to theirs by mine The godly minded reader may well make vse both of theirs and of mine Yet this without any disgrace to either of theirs I may safely say that hereinmine differeth from theirs both in handling a speciall place of Scripture and also that in the interpretation of the said Scripture I discusse diuers points of doctrine making such particular application of them as the times require Now whereas in this treatise vpon the second verse I write somewhat largely and it may be in some mens conceite somewhat sharpely against conformitie to this worlde I desire such as shall so thinke to consider that the more generall the fault is as well of them that would be accounted louers of the Gospell as of them that are open contemners and scorners thereof therefore also it is the more dangerous and for curing thereof requireth the more sharpe reprehensions The bitterer any potion is the more any ointment or plaister smarteth the more effectually for the most part such portions and ointments and plaisters doe worke in or vpon them to whom they are administred Such also as shall so iudge of my writing I entreate further to consider how sharpely the Prophets haue enveyed and how fearefull iudgements of the Lord they haue thundred out against offenders Isay 3 13. Zeph. 1. 8. in this kind The Prophets indeed were imediatly sent and commanded of God to speake that which they spake But why Because the ordinarie Priests and Levites either did not that which they should haue done or were not regarded in doing thereof This therefore is no iust exception against the Ministers declaming and exclaming against this sin in these dayes neither is it any excuse at all for any so sinning The grace of God in the Gospell doth not tolerate but agrauate such things Notwithstanding I doe not alike condemne all persons in like sort offending but the sin it selfe I condemne alike in all Some infected with this disease of the fashions I grant do diligently heare the word yea rise earely though of great place and state to go some miles to heare the word and do often heare it against such fashions and yet reforme not themselues therein what then Shall I iudge them so to come rather to shew themselues then for loue of the word I dare not be so vncharitable I know better things by some of them and such as accompanie saluation God openeth not the eyes of all Heb. 6. 9. Mark 8. 24. to see all at once I do not therefore so much wonder thereat as hope and pray they may still come that so at the last they may heare that whereby they may be conuerted and reformed The wordes of the wise are as goades and nailes c. The Eccles 12. 11. The more therefore any are pricked with such goades the more they will be quickened the oftener such nailes are smitten the deeper they will peirce A little coale from Gods altar may Isay 6. 6. grow yea will grow to a great fire The women indeed that in these daies are so shameles as to poule their heads so likewise changing their sex and opposing themselues to the expresse word of God are also most hopelesse Yet if any of them shall come to the word though nothing lesse minded then to profit by the word they may for all that be either caught by the net of the word and conuerted or else be so peirced with the nailes of the word as that the same may enter as deepely into their heartes for their confusion as the naile of ●ael the wife of Heber peirced and was stricken into Iud. 4. 21. 5. 26. the temples of Sisera his head to his destruction That which afterward I haue written for the reuerence and maintainance of the Ministers of the Gospell I haue not without griefe written to see the great contempt and strange neglect of such Ministers as are both in their ministrie most faithfull and laborious and for their life and conuersation most vnblameable For doth not many a man of any great abilitie and kind disposition better respect a seruant that hath beene with him some yeeres and faithfully also serued him during the said time then many that would be taken great professors doe respect their Ministers though neuer so long and painefully preaching vnto them Do not also such persons by some preferment more