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	dung_n	23	3	10.3503	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

favour of God who can easily destroy them and the things they have or is beloved of them with a word with a blast If it be so in respect of men to live out of the favours of Kings and Princes who have their limited powers who are but men and have their breath in their nostrils as they have what is 〈◊〉 be out of Gods favour by whose breath they stand and live and w●●● with-drawing his breath they come to nothing If he be so able why doth he so suffer them It is from the abundance of his patience not w●●● of power which abused by them increaseth his wrath and their sinnes and will make that he will come the more suddenly and heavily upon them The heavier the weight is that is hung at the clock the wheels run swifter and the hammers strike sooner and smarter To teach every man to take heed how they offend or displease God as they love themselves or any thing they have Vse 3 seeing hee can so easily destroy both one and other Men are apt to make the power of great men either a bridle to restrain them from offending or a spurre to make them do the things they command even when they are unlawfull For who are we say they to withstand so great men Were their faith as good as their sense they might see there were cause to say so of God and would know it is a farre more fearefull thing to fall into the hands of God then into the hands of men And cast dung upon your faces The second particular in this verse for laying shame and ignominie upon them God makes men Ministers and others Doctrine 1 to be had in reproach because of their sinnes Even the dung These Priests had thought to have gotten love estimation and credit by bearing with the corruption of the people not reproving them for teir sacrifices they brought and their carelesnesse in Gods service but this God will turn to their shame When men think by unlawfull meanes to get credit Doctrine 2 honour and estimation among men the Lord he will turn it to their shame and reproach So here and so with them who built Babel Gen. 11.4 but it was their confusion To this we may apply that generall Psal 112.10 Hereto belong the examples of Haman Ester 6. and 7. And of Herod Acts 12.21 of Philat Joh. 10.12 From henceforth Pilate sought to loose him but the Jewes cried saying if thou deliver him thou art not Cesars friend for whosoever maketh himselfe a King speaketh against Cesar But see what Eusebius reports * Neque illud à nobis ignorari debet eum ipsum Pilatum qui servatoris neci interfuit in tantas calamitates incurrisse ut necessitate adductus sibi propria manu mortem consciscaret suorumque scelerum ipse vindex extiterit Eus hist l. 2. c. 7 We are not to be ignorant that the same Pilat who was interressed in our saviours death fell into so great calamities shortly after in the raigne of Caius that being driven by necessitie he slew himselfe with his own hand and became himselfe the revenger of his own wickednesse Because this wil manifest his power Reason 1 that he can beat them with their own weapons overthrow them by their own inventions Because he is zealous of his glory Reason 2 and to suffer this wo●●● obscure it It is against the honor of a Prince to let a subject grow by rebellion it argues either injustice or im●●●●encie This may shew the folly of those men Vse 1 whether they be private men or men in place Magistracie or Ministerie who thinke by unlawfull means to reconcile favour unto them to get a good name estimation or credit These men we may compare to him whom Hier. against Heloid speaks of out of the fable that when he could do no good to be famous for or so famous as he would he set Diana's Temple on fire and when none accused him for the sacriledge he went raving up down the streets himself crying that he kindled the fire And being demanded by the Ephesians why he did so Vt quia benè non poterā malè omnis bus innotescerem he answered Because I could not get fame by doing well I would get it by mischief But it was his shame ruine and so may these look for though they may prosper in it for a while as they in building of Babell yet shall they fall by it And that they would stop their mouthes withall will be the means to open them the wider specially if ever there fall a breach betwixt them they will shew them directly that they gained not by their courses and the contrary to that will follow which we read of David 2 Sam. 6.22 To teach every man to take heed how he seekes reputation and name by bad courses Vse 2 or by any the least unfaithfulnesse and sin Every man is desirous of a good name and it is more to be desired then silver and pretious things Prov. 22.1 If any man would have it let him labour for it by lawful means and by wel-doing If he seek it by forsaking his uprightnesse and sincerity of his place and profession I may say as 2 Kings 9.31 Had Zimri peace that slew his master So had such a one credit that left his honesty And God shall do to him as here is threatned A man may happily build up his house by oppression and usury and cruelty but in a few successions in a few years it comes to nothing holds not in the third heire A man may seek to rise like Haman and be aloft a while but he shall be cast downe A man may get a name a while but it will not last long partly because it is vana quia vani sunt filii hominum because it is not in himselfe but other * Merces congregatas in saccum pertusum ad thesaurum in alieno ere constitutum qua arcu non clauditur nec seras habet Bern. de adventu Domini Serm. 4. as wares put up in a broken bagge as a treasure laid up in anothers mouth not lockt in a chest nor made fast with barres as Bernard hath it And partly because God will cast dung into his face The best glory is for well doing that is in a mans selfe not in anothers power 2 Cor. 1.12 That is laid upon a good ground that is certaine and unmoveable It is from God and those who have his Spirit Vera gloria est à Spiritu veritatis True glory is from the Spirit of truth Dung in your faces The Lord had honoured these Priests very high they had dishonoured him he threatens marvellously and the more to disgrace and dishonour them The more God hath honoured and advanced men Doctrine either in Church or Common-wealth if they dishonour him he will dishonour them and lay the greater disgrace upon them So with these Priests none more honoured with God then they no