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	lord_n	saul_n	9,635	5	10.3237	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A87561	Reformation's remora; or, Temporizing the stop of building the temple. A sermon preached before the Right Honourable the House of Peers, in the Abbey-Church at Westminster, upon the 25th of February, 1645. being the day appointed for their solemne and publike humiliation. / By William Jenkyn, Master of Arts, and minister of Gods Word at Christ-Church London.	Jenkyn, William, 1613-1685.	1646 (1646)	Wing J650; Thomason E325_3; ESTC R10356	31,252	45

life as Augustine excellently God makes the world bitter to Ministers by sufferings because they make it so sweet to wicked mgn by flatteries Beside flattery is no other then Court-idolatry and why should this piece of it be longer lived then the rest especially among those that professe a detestation of it in every part My Lords Your only worke that now remains for God hath done the rest to your hand is the setting up the Temple and the only stop is the serving of the time My text is a harp tuned by the finger of God himself and 't is to drive away this evil spirit of temporizing in a time of Temple building I confesse he that of late used that harp wanted the hand of David and therefore 't was his fear he should not do the worke of David but I and sure he hath not wanted the spear of Saul and therefore 't is his hope that he hath endeavoured to do it My Lords I desire to rejoyce in any suffering for the service of your souls I consess my ruins would be very unworthy to set up the least peece of abuilding of glory to Jesus Christ or to make the smallest addition to the structure of his Temple but may they in the least conduce to such an end my enemies though against their wills endeavour my happines The Lord give you a discerning eye 'twixt friends and flatreries 'twixt the Mephibosheths and the Zibahs of these times Dishearten not your plain-hearred friends who dare not wear it to save their souls much lesse to thwart an opposite way or to lay rubs in the way of Reformation dare not I say break their Covenant or be false to their own principles That God would increase the numbers of such as for him serve you and your resolutions to serve him and love them is the prayer My Lords of him who is your servant for the good of your souls WILLIAM JENKYN A SERMON Before the Right Honourable HOVSE OF PEERS at their Solemn Fast Feb. 25. 1645. HAGGAI 1.1 2. Thus speaketh the Lord of hosts saying This people saith the time is not come the time that the Lords house should be built GOD had restored to the Jews their own land Reversi ad patriam redierant ad ingenium Calv. yet they were regardlesse of restoring to God his worship in their land They had indeed laid the foundation of the Temple Ezra 3.10 but they meeting with discouragements by reason of Artaxerxes his prohibition ceased the further prosecution of that work till the second year of Darius Ezra 4.24 Ezra 6.13 14. Haggai opposeth this cessation and sloth of theirs and laboureth the reformation of it in this Prophesie it being indeed the main errand of this Prophet to stir them up to re-ingage themselves in that work This neglect of theirs he opposeth remarkeably in the eleven first verses of this first chapter and that two wayes First by a description of Secondly by a disswasion from this their sinfull flothfullnes 1. The description of this sinne is set down in my text 2. The disswasion from it in the 9 verses following And that two wayes First ab inhonesto injusto the sinfull unseemlines and unfitnes of it vers 4. Is it time for you to dwell in your ceiled houses and this house lye waste Secondly The Prophet disswades from this sin à pernicioso from the hurtfullnes of it to themselves My text contains the description of the peoples sin in this their sinfull cessation from the work of the Temple Wherein you may observe four parts First The accuser or who it is that chargeth them with this fault viz. The Lord of hosts speaking by the Prophet thus speaketh the Lord of hosts Secondly The parties accused this people Thirdly The evidence or testimony that God produceth to prove the accusation that is their own saying this people say Fourthly The crime or the fault it self of which they are accused the time is not come that the Lords house c. Wherein there are two things considerable First The greatnes of the fault their not building the Lords house Secondly The smallnes and slightnes of their excuse or pretext why they did not build the Lord house viz because in their opinion the time is not yet come The three first parts I shall handle so far as they make way to the fourth which is that I intend mainly to prosecute First The accuser from whom this accusation issued wherein take notice of two things first Who he was the Lord of hosts Secondly how he expresseth his will and that was by speaking thus speaketh c. The first contains the describing of his name The second contains the discovering of his minde From the first Observ viz. the description of his name the Lord of hosts observe In reproving of sin we must fetch our commission from the Lord. None of the Prophets undertook this task without a speaking from the Lord hereby reproofs will be administred with more confidence and comfore confidence that they may be successfull and comfort though they should not be successfull in benefiting the party reproved And hence the reprovers of sin in others Vse may be instructed with what weapon to fight against mens lusts Not with the leaden dagger of their own humours and pleasures and passions but with the two edged sword of the word of the Lord. And secondly for the reproved Vse they must look beyond man in the most unwelcome reprehensions that are administred unto them they must not be wroth with the seer but say with Hezekiah good is the word of the Lord. If David saw God in Shemyes cursing which was by Gods permission how much more should the greatest of you see God in the Prophets reprehensions which are by Gods commission you must not blame the medicine but your own distemper My words saith God are good and do good to him that walketh uprightly Mich. 2.7 Secondly from the party accusing in the description of his name take notice he is called the Lord of hosts which title the Prophet may here put upon God for a double reason Either first to afright them from this sin of slothfullnesse in setting up the Temple he being able with his hosts to avenge himself upon their profane negligence Or secondly The Prophet may use this title the Lord of hosts to convince them of their sin in neglecting for any discouragements which they met withall the setting up of the Temple of that God who is the Lord of all the hosts of the world and therefore able abundantly to assist them in his own work and to keep the greatest adversaries from hurting them when they were imployed about it If we take the first to be the Prophets reason then we may observe Observ That in reproving of wilfull neglectings of God in his worship we must hold God forth as a Lord of hosts armies strengths one that is able to destroy any that shall neglect temple-building Thus the

was in Davids Rejoyce in this your integrity though you can do nothing every tear and sigh shall pierce the Heavens and wrest mercies out of the hands of God if not for an unworthy Nation yet for your own precious souls Be not discouraged rowe though it be against the tide do your work let God do as seems him best God never required successe from any creature though the heart the endeavour alwaies You shall not be rewarded according to your successe but according to your labour Wash a polluted Kingdom and God shall reward you though it prove the blacker when you have done Thus of the third part the evidence of the crime say Now followeth the fourth the fault it self Fourth part where observe two particulars 1. The nature of the sinne the building the Lords house was neglected a great fault 2. The excuse or pretext they use for the not building thereof viz. the time is not come A small excuse and an unworthy 1. The nature of the sin or wherein it stood The nature of their sin containing two things 1. Observ their not building the Lords house Wherein observe two things First It was a sin of ●●●ssion and neglect only They did not pull down the Lords house that was not their sin but their sin was that they did not build it up 'T is as true a fault not to set up the house of God when we have opportunity as to pull it down Sinfull omissions are not to be lookt upon as bare negations and privations but as breaches of a positive Law which commands the contrary Flatter not your selves in your negative Reformation Vse that your sins are not of an Oxonian tincture because haply many of you never took up arms against the truth nor ever employed your hands or heads against it 't is your fault and you shall hereafter feel the punishment of it if you have not been employed for it 't is not enough not to contend against the truth you must contend for it Perhaps you never stript Reformation of its clothes but did you ever cloath it when it was naked These nauseous neuters who though because their interest gives not leave they never took up a sword against God yet have taken up their rest that they will never do any thing for him these I say who for fear reward stipends and I know not what base ends desert and grow cold in Religion God will spew them out of his mouth Secondly In the nature of this fault their not building of Gods house we may note not only a neglect and a sinfull omission but a neglective regardlessenes of such a mercy as of late when they were in Babylon would have been accounted a most admirable and desireable blessing viz. the enjoyment of the Temple again their return home to Zion was so unexpected and glorious a deliverance that when God was performing of it for them Psal 126.1 they thought they were in a dream 't was too good to be true they wept in Babylon when they remembred Zion Psal 137. Jerusalem was prefer'd above their chief joy how much did they make of a poore harp which they kept as a remaining remembrance of their first Temple and their worship therein yet now when Temple-worship and ordinances are plentifully offered how do they sleight and contemne them Great mercies Observ and such as before they come are most highly esteemed are commonly litle set by when we once enjoy them Psal 78.11 Psal 106.13 Thus 't was now with these Israelites and thus formerly they soon forgat his works mercies in Egypt read-sea mercies wildernes provisions food from the clouds showres of bread the cleaving of the rocks into cupps c. great and astonishing mercies when they wanted them but when once God bestowed them soon were they forgotten They loved the mercies of God only as men love flowers when they were fresh but they soon withered in their hands and then they threw them away Here we are instructed of the true reason why God either defers to give mercies pray'd for Vse or denies to give them in that plenty and continuance we could wish we commonly think of God least when he thinks of us most When we stand upon our own leggs commonly with the swan we look downward seldom upwards but when we lye upon our backs and are in misery God seeth 't is better for his people to be hungry and humble then full and unthankefull God gives mercy as we are able to bear and take it Sheep thrive best in short pasture 'T is far more easie to surfet with then to be thankfull for abundance blame not God therefore for bringing thee into wants we stand in greater want of our wants commonly then of our supplies It should admonish us to be warned of this unworthy disposition Vse Endeavour to be as fruitfull in improving mercies as importunate in craving them 1. Labour with the receiving of every new mercy to obtain a heart fit to enjoy it 1. Ideo deest amicus quia uihil deest 't is better to want gifts then not to know how to use them A new mercy bestowed upon an old heart is both an incongruity and inconveniencie before people receive a blessing they thinke they want nothing but that one thing when as they have it they want nothing but a heart to use it as they ought Oh that England in her begging of victories and deliverances had as truly desired and fasted for hearts sutable to its mercies as for mercies sutable to its desires we see now God hath abundantly given us the one that the other is by far the most precious part of the mercy viz. that which we little desired from God a heart to improve our happines whence is else the wantonnes unfruitfulnesse contention breach of Covenant that our hearts expres in the enjoyment of their golden seasons of grace but from hence that though God hath bestowed the things we wished yet we want such a heart as I fear but few thought worth the asking 2. Entertain frequent thoughts of former lownes and dejectednes of estate this will cause the present comforts to set off with the more beauty Was there not a time and that lately too when the proudest contemner of a strict reformation was like a sheep going to the slaughter though now more like an untamed heifer Our Bristol our Glocester our Leceister lownes together with our then willingnes to be or do any thing for God may be usefully remembred If the high God remembred us in the time when we were low should not we though now high remember that once we were low This will make us the more to love him that rais'd us up when others would not and to fear him who is able to pull us down again when others cannot 3. Ponder present enjoyments and those more then wants dwell upon the thoughts of a mercy the sweetnesse whereof cannot be drawn forth without