Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	aaron_n	altar_n	murmur_v	105	3	11.3783	5	false

Text snippets containing the quad

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

conditions at all or as it should be performed were he not a foole Sure in all your judgements he were very unwise And yet alas how many fools and unwise men have we who deale thus lay all upon Gods fidelitie and performe nothing themselves at all As if God must needs performe because he had promised and could not be faithfull unlesse he did perform when they keep no condition Many a man deluded by Satan and his owne secure heart perswades himselfe God hath been mercifull unto him and forgiven him his sins though he never came truly to see sinne nor to sorrow for sinne nor forsake and reforme his corruptions wherein true repentance consisteth and which is the condition on mans part if ever he would have God take away his sinne and put them out of his remembrance Many one thinkes God had performed his covenant of temporall things because he is in the middest of abundance and hath his barnes full and his bagges full and every where findes he increaseth though he never made any conscience of his wayes and the workes of God but at best lived but civilly and kept his credit with men and sees not that he is deceived sees that these are but things that are common things wherewith he is but fatted for the shambles and such as are reserved for his evill And for time to come many doubt not but they shall obtaine great things in this life and that God will give them honour and favour and riches and abundance though they never keepe condition with him Fools and blinde who know they cannot live except they eate not reap except they sow not recover health except they use physicke and the means appointed And yet thinke without performing the grand meanes and condition with God they shall have what he hath promised and so happily they may But as Israel had a King in Gods wrath and quails in his displeasure And as the Physitian gives his patient liberty to eate what he list when he is out of all hope and despaires of ever recovering him Many a man perswades himselfe that God will save him though he never was able to performe the condition of the Law neither ever endevoured to performe the condition of the Gospell Truly this is not to beleeve but deceive himselfe with an opinion of faith he neither having the knowledge of the promises the ground of it nor workes the answerable fruits of it And so hath but a vaine foolish and dead faith But he shall know his folly when God shall manifest unto him that he is not bound to perform promise because he never kept condition Vse 3 To teach every man that hath any desire that God should performe covenant with him to endevour to performe conditions with God * Cum dominus promittit ne dubites sed illa fac per quae tales attrahere poteris promissiones Chry. hom 25. ad popul Anti. He must first seek to know what they are God requires of him and then do them for without that he cannot do And his searching for knowledge must not onely be for the generall but for the particulars of his place what command is sent to him and then faithfully do it that Gods covenant may stand We must repent beleeve and obey the Gospell and Commandments of God For it is godlinesse that hath the promises and shall have the performance Let such a one remember 1 Tim. 4.8 and Prov. 21.21 Yea he may assure himselfe that if he apply himself to that which God requireth of him and he hath covenanted for he shall be sure to finde him that hath been a willing promiser a most faithfull performer For parum erat promissio etiam scripto se teneri voluit Aug. in Psal 119. And so no good thing that he hath promised shall faile but shall all be made good Joshua 22.15 My covenant with Levi Here is the honour and dignity he had bestowed upon them having made a speciall agreement and covenant with them Doctrine The Lord hath specially honoured his messengers and servants the Priests in the old and the Ministers in the new Testament for he hath not onely made the generall covenant with them I will be their God they my people but hath made a particular and speciall agreement and covenant with them So here and Numb 8.13.14 Thou shalt set the Levites before Aaron and before his sons and offer them as a shake offering to the Lord. Thus thou shalt separate the Levites from among the children of Israel and the Levites shall be mine 1 Sam. 2.28 And I chose him out of all the tribes of Israel to be my Priest to offer upon mine Altar and to burn Incense and to weare an Ephod before me and I gave unto the house of thy father all the offerings made by fire of the children of Israel Joh. 15.15 2 Cor. 3.6 Reason 1 Because they are of his privy counsell and know his secret Amos 3.7 Surely the Lord God will doe nothing but he revealeth his secrets unto his servants the Prophets Privy counsellours are specially honoured and have a particular covenant made with them Reason 2 Because they are his messengers his embassadours 2 Cor. 5.20 they are specially honoured and new sworne a new covenant Vse 1 No reason why the great and rich men of the world should contemne the ministry for their children as too base a thing and not fit for their sonnes when as God hath thus honoured it and taken them so neere unto himselfe In respect of which Amos who was beleeved to be the brother of Azariah the King of Judah thought it no base thing his sonne should be a Prophet neither Christ himselfe to be a preacher Vse 2 This may be a caveat for men to take heede how they abuse or injure the ministers who are so neere unto him and whom he hath thus honoured certainly they ought to honour him though it goe against the haire and stomacke with them as with Haman because he would have them honoured but if not but they abuse and disgrace them and use them as the Ammonites did Davids servants Let them take heede they stinke not in his nostrils for if Princes be tender hearted and stone affected with the injuries of their common subjects and will revenge them what will they doe for their counsellours their embassadours And yet meane men will now abuse them in words and contemne as farre as they can for the law of man if they sing not placentia if they teach crosse to their humours but their portion is with the Lord and so is theirs who so abuse them And one day they shall both know whether is better to reprove and lift up his voyce and spare not or to spare and reforme nothing Vse 3 It may comfort the minister against contempt when he is faithfull yet to be still so and bold remembring his honour God hath given him which is better then all the honour man can affoord

if they do in all their lives Others that are Guerdons and Tutors having their portions give unto them such liberty that by their indulgences they grow unthrifts that of their possessions and mooveables they often interest themselves and strip them of all often defrauding them of many things wherewith they were put intrust many feed them with money and inwrap them into bonds to be paid when they come to yeares treble and quadrible that they are often out of their wealth before they be at yeares Many Executors put in trust with the whole estate make their fathers conditions far worse then it was that in this case that part of the proverbe is true There is never any dead man rich that is so rich as he is or was accounted before and in truth was yet Executors extenuate and lessen his state to better themselves counting him a bad Cooke who cannot licke his owne fingers In this number of sinners may go many fathers in law who marrying the widow to inrich her to himselfe cares not how he defraud the children many mothers to advance themselves care not what become of the children of their owne bodies with infinite such which happily many men of more experience could better decipher them but if there be others not touched by me he that is both witnesse and Judge seeth all and will judge and indeed doth judge the former oppressions in the age before by that which is in our age and will this by that which is to come I will make your children fatherlesse and so helplesse As Samuel to Agag 1. Sam. 15.33 But besides all this he will fearefully destroy all such Vse 3 To perswade all guilty persons though not before men yet before God to enter into themselves and examine their owne lives and former practise and see that they repent of this sinne as well as others and if they do truly let them make restitution to such else that may we use Mich. 6.10 Are yet the treasures of wickednesse in the house of the wicked and the scant measure that is abhominable and set it on with verses 11.12.13 shall I justifie the wicked balances and the bag of deceitfull waights for the rich men thereof are full of cruelty the inhabitants thereof have spoken lies and their tongue is deceitfull in their mouth therefore also will I make thee sicke in smiting thee Chrysost ho. 5. de paenitent To. 5. p 734 a.b.c. 2. and in making thee desolate because of thy sinnes For no restitution no repentance where there is knowledge and ability of all without a man do it And oppresse the stranger The fourth particular injuring and oppressing of strangers some were strangers by nature but proselites to the religion of the Jewes and these I take it are not accounted strangers nor so called they had happily a note given them and signification of it that they were of some other country As 2 Sam. 11.6 Vriah the Hittite and 1 Sam. 26.6 Abimelech the Hittite but they were as if they had beene borne in the Land and of these I take it he speaketh not here but others were onely peaceable in the Land and State living or trading with them and though not professours yet not persecuters or open opposers and disturbers of their religion Doctrine The Lord will judge punish and condemne those who injure and oppresse strangers such as being borne in another country doe professe the same religion or live peaceably among them Manifest as here so by Exod. 22.22.23 Deuter. 27.19 Jer. 22.3.5 Ezek. 22.29.30.31 2 Sam. 12.9.10 and Cap. 21.1 Reasons first and second as in the former Reason 1 Because no man ought to oppresse his neighbour or brother if he doe God will judge him for it this will be granted of all but a stranger and such an one as this is as his brother and his neighbour as is manifest Luke 10.30 Levit. 19.33 Reason 2 Because the Lord he loves the strangers Deut. 10.18 Now to injure and oppresse such strangers as he loves or such as he loveth he will revenge and judge Vse 1 To instruct all in authority to use their authority in the defence of the strangers right as well as those who are home borne and to relieve them oppressed as we may understand that Isaiah 1.17 not to accept his person no more then his who is home borne but doe him right against him that is home borne as well as this against a stranger If he must preserve a servant in the cruelty of his Master Deut. 23.15.16 Thou shalt not deliver the servant unto his master which is escaped from his master unto thee he shall dwell with thee even among you in what place he shall chuse in one of thy Cities where it liketh him best thou shalt not vex him It was not a refuge for every wicked man but for him that was knowne to be cruelly used and fled to them for the name of the Lord. Then must also be Sanctuaries to strangers distressed Vse 2 To teach us what their portion shall be from the Lord who grieve and vex strangers that is all such as murmure that our Church should be like to a Hen which doth not onely nourish up her owne Chickens Chrysost ho. 46. operis imperfecti but also strange ones that are excluded from their owne damme So doth the true Church and so hath ours which these men hate and would have them excluded onely for their owne profit and gaine and therefore are they ready to favor any against them as much as in them is to hinder their right and to pervert their justice They tell us they grow rich amongst us and get the wealth when many are impoverished but is their eye evill because the Lords is good or doe they hate them because he prospers them So did the Egyptians the Israelites But by what meanes grow they rich otherwise then by following a lawfull calling and labouring as thou dost and if thou be poorer it is because thou art idler or more wicked The Lord taught the contrary by that Law Levit. 25.47 c. And by that which he allowes unto them one and the same Law as to him that was born in the Land as is often shewed and repeated save in the matter of remitting debts in the seventh yeare Deut. 15.1.2.3 And feare not me The fith sort of sinners that the Lord will judge are in a more generall kinde such as feare not him that is such as have no continuall awe of him in respect of his power and mercy for these and the fruits of them to avoyde evill and flye from sinnes Now in the conjunction of these is noted by some that this is the roote and cause of others i. such and such have they done and this is the cause hence it comes because they feare not me Doctrine The want of Gods feare wheresoever it is is the cause and roote of all sinne many and great as the feare of God is the