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	remnant_n	30	3	10.3796	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

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 endeavoured 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 To teach every man that hath any desire that God should performe covenant with him Vse 3 to endeavour to performe conditions with God * Cum dominus promittis ne dubites sed illa fac per quae tales attrahere poteris promissiones Chry. hom 25 ad popul Anti. He must first Week 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 The Lord hath specially honoured his messengers and servants the Priests in the old Doctrine 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 Because they are of his privy counsell and know his secret Reason 1 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 Because they are his messengers his embassadours Reason 2 2 Cor. 5.20 they are specially honoured and new sworne a new covenant No reason why the great and rich men of the world should contemne the ministry for their children as too base a thing Vse 1 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 shoule be a Prophet neither Christ himselfe to be a preacher This may be a caveat for men to take heede how they abuse or injure the ministers who are so neere unto him Vse 2 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 It may comfort the minister against contempt when he is faithfull Vse 3 yet to be still so and bold remembring his honour God hath given him which is better then all the honour man can affoord And though men may thinke their faithfulnesse may hinder them from honour as Balaak said to Balaam Numb 24.11 Therefore now flee unto thy place I thought surely to promote thee to honour but loe the Lord hath kept thee back from honour yet it is not so for that is the true honour which God gives and will give and no man can take and they ought as it is 2 Cor. 3.12 seeing they have such hope to use boldnesse of speech This may teach what manner of men Ministers ought to be Vse 4 how sanctified of what puritie and integritie seeing God hath taken them to be so neer unto himselfe therefore ought they to be carefull that offer them to God and they that receive them when they offer and when they receive not for favour or money or kindred or any such thing A man will be marvellous carefull whom he commendeth but for a common servant to a mean man his friend more to a Prince most to be so nigh to him If the Steward of a house be permitted and trusted to admit such as are fit how carefull will he be If the President of a Princes Councell to take in such as are able men how vigilant and inquisitive will he be that they be such as be competent for the place So should it be in this the like care should be had and wo unto him that hath not And men that are in the place ought to looke marvellous

whom you shall feare feare him which after he hath killed hath power to cast into hell yea I say unto you him fear Now where this feare is wanting no marvaile if they fall either for desire or pleasure into many and strange sinnes This may teach us what to expect from men who want the feare of the Lord They will sinne for a peece of bread Vse 1 a small matter of pleasure or profit a little feare if they have the occasion and opportunity will draw them to any thing for take away the bankes from the sea and the bridle from the horse whither will not that flow and whereinto will not he breake such and so unruly is the corruption of man if it have not this banke and this bridle to keepe it from outrage murther adultery perjury oppression and injustice or any sinne will be nothing in their hands What will they not dare to doe If Kings command they will murther innocents not as the Midwives If Queenes enjoine they will accuse judge condemne and execute the guiltlesse as those wicked Judges 1 Kings 21. did innocent Naboath upon Iezebels letters We learne what to judge of men Vse 2 whom we see living either in these sinnes or any other the like they are men destitute of the feare of God even a servile feare for this will prove it vide Cap. 1.6 first effect of feare That we may be free from these sins Vse 3 let us labour for this feare vide ibid. Saith the Lord of hoasts This is added for confirmation that none should promise to themselves safety for any outward respects as if he could not punish them vide Cap. 1.4 VERS VI. For J am the Lord I change not and ye sons of Iaakob are not consumed FOR I am the Lord I change not This some take as a reason to confirme the former judgement threatned that as he was the Lord of hoasts able to doe all what he would so is he in himselfe and in his decrees immutable as he cannot change no more can they be changed Quod est 9. Be ye well assured of this that as I am Lord and Jehovah eternall and without change so are all my judgements and whatsoever I have spoken that know you they shal come to passe in their time and not one thing shal come to the ground howsoever they are not so speedily as you thinke executed yet they shall for they cannot but be accomplished And ye sonnes of Iaakob And that you are not consumed and destroyed already for these sinnes doe not thinke me mutable or your selves without merit that you should be spared but this is meerely from my mercy and love and long suffering I have not dealt with you according to your sinnes God is immutable Doctrine 1 and without change both in himselfe and his nature Jam. 1.17 He is immutable in his will and his decrees Doctrine 2 And ye sonnes of Iaakob are not consumed I change not therefore are you not consumed for being in my selfe mercifull and long suffering yea mercy and patience it selfe I have spared you when you deserved long since to have beene confounded and destroyed by my judgements and this by resemblance may we interpret out of Lam. 3.22 It is the Lords mercies that we are not consumed because his compassions faile not That men escape destruction Doctrine and are not consumed with Gods judgements for their sinnes it is onely the mercy and goodnesse of God So much is here And that Lam. 3.22 Gen. 19.19 2 Sam. 24.14 2 Chron. 30.9 Therefore is that Isaiah 30.19 and 54.7 8. and Matth. 15.22 and 20.30 God hath two feet whereby he walketh towards men so hath he two hands whereby he handleth or dealeth with men mercy and justice and these are both infinite What City upheld when an infinite hand will cast downe nothing but an infinite hand and power Because sinne deserving Gods anger Reason 1 which anger is as God himselfe infinite cannot be satisfied nor appeased by any that is no more then a finite creature or a finite thing for this cannot ballance with that but onely his infinite mercy with his infinite wrath And this Lam. 3.22 his great mercies are infinite for measure and continuance i. Such are our sinnes that if he should deale righteously with us we miserable wretches had beene ten thousand times utterly undone but we are preserved in the middest of our distresses Ergo Not from us but his infinite mercy Isaiah 1.9 Except the Lord of hoastes had restored unto us a small remnant we should have beene as Sodom and should have beene like unto Gomorrah Because without the pardon of those sinnes the wrath cannot be avoided nor destruction escaped Reason 2 seeing God will not justifie the wicked Now pardon of sinne is onely from the mercy of God Luk. 1.77.78 Ps 32.1 Al sin is against God Ps 51.4 Tibi soli cu● soli reddenda est ratie de peccate qui solus es sine peccate Ruff. He onely can pardon sinne against whom onely it is Now he pardoneth sinnes in mercy and so David prayeth there for mercy Gratiae tuae deputo misericordiae quod peccata mea tanquaem glaciem solvisti gratiae tuae deputo quaecunque non feci mals August confess 7.2 cap 7. This will confute the doctrine of Popery Vse 1 who hold by their workes and satisfactions to have if not remission of great sinnes yet of veniall or if not of sinne yet deliverance from the punishment wherein they are the flat enemies of the mercy of God and rob him of his honour to give it to themselves as if finite workes and satisfactions could deliver from infinite wrath But when they see this will not hold water then they flye to this that it is onely from temporall punishments and the fire of purgatory but first for this that it is but a new coyned shift I manifest from their prayers for the dead whereby they thought to bring them remission of sinne Breviar secund usum Sarum in vigil mortuorum O God of the faithfull the maker and redeemer of all men give to the soules of all the faithfull deceased remission of all their sins that by godly prayers they may obtaine the pardon which they alwaies desired through Christ our Lord. And againe Lord we beseech thee let the prayers of thy humble servants be helpfull to the soules of al the faithful deceased that thou mayest both relieve them from all their sinnes and make them partakers of thy redemption who livest c. Now hence I reason that if by their prayers they would helpe the faithfull whom they presumed to be free from purgatory to bring them remission of sinne can they make us believe that they intend onely deliverance from the paines of purgatory for such as are there and not from the guilt of sinne by their sacrifices and masses Againe it is manifestly false that the sinne pardoned yet the punishment should remaine yea it is against the