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	sanctuary_n	32	3	8.7609	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A57597	Shlohavot, or, The burning of London in the year 1666 commemorated and improved in a CX discourses, meditations, and contemplations, divided into four parts treating of I. The sins, or spiritual causes procuring that judgment, II. The natural causes of fire, morally applied, III. The most remarkable passages and circumstances of that dreadful fire, IV. Councels and comfort unto such as are sufferers by the said judgment / by Samuel Rolle ...	Rolle, Samuel, fl. 1657-1678.; Rolle, Samuel, fl. 1657-1678. Preliminary discourses.; Rolle, Samuel, fl. 1657-1678. Physical contemplations.; Rolle, Samuel, fl. 1657-1678. Sixty one meditations.; Rolle, Samuel, fl. 1657-1678. Twenty seven meditations.	1667 (1667)	Wing R1877; Wing R1882_PARTIAL; Wing R1884_PARTIAL; ESTC R21820	301,379	534

lavished them upon their pride exhausted them by their luxury spent them upon their uncleanness which as so many Cormorants devoured that which might and ought to have been given to the poor I see then there are moral causes of evil as well as natural and these are some of them He is bruitish that thinks otherwise Do not the ends and interests of men sway the World next to God himself and what are they but moral causes and if such be to be taken notice of why not sin which is more considerable than all the rest Then O yee late Inhabitants of that famous City which is now in ashes as ever you desire it should flourish again repent of your pride fulness of bread abundance of idleness neglect of the poor and abominable uncleanness so many of you as were guilty of all or any of these for all were not and let others mourne over them that have sinned and have not repented that God may repent of the evil which he hath brought upon you and may build up your waste places in his good time Continue not in the sins of Sodom and Gomorrah lest their punishment be either not removed from you or if so again revived upon you MEDITATION II. Of destroying Fire procured by offering strange fire WE read concerning Nadab and Abihu that there went out fire from the Lord and devoured them and they died before the Lord Lev. 10.2 Why that heavy judgment befell those two Sons of Aaron the Saints of the Lord the preceding verse will tell us viz. because they took their censers put incense therein and offered strange fire before the Lord which he commanded them not Their fault was this God had sent down fire from heaven upon his Altar Levit. 9.24 It should seem it was the pleasure of God and doubtless they knew it that his sacrifice which one calls his meat as the Altar his Table should be kindled and prepared with that fire only which by continual adding of suel as need required was to be kept from ever going out as is supposed Levit. 16.10 There 't is said Aaron shall take a censer full of Coales of fire from off the Altar and his hands full of incense and bring it within the vaile Now they presumed to offer incense to God with common fire which came not from the Altar before the Lord and for this they were burnt to death Upon this passage Bishop Hall worthily called our English Seneca reflects thus It is a dangerous thing saith he in the service of God to decline from his own institutions we have to do with a power which is wise to prescribe his own worship just to require what he hath prescribed powerful to revenge that which he hath not required MEDITATION III. Of fire enkindled by murmuring IN Numb 11. the first and third verses I read these words When the people complained it displeased the Lord and the Lord heard it and his anger was kindled and the fire of the Lord burnt amongst them and consumed them that were in the utmost parts of the Camp And he called the name of the place Taberah because the fire of the Lord burnt among them It doth not much concern our present purpose to enquire what the cause of this their murr●uring was which yet is thought to have been want of meat in the Wilderness and thence the place where they were punished to have been called the graves of lust as our Margents do English kiberoth hattaavah neither need we be infallibly resolved what kind of fire it was that God sent amongst them for their murmuring it is all we need observe at the present that they were punished by fire and that murmuring was the sin they were punished for Our punishment I am sure hath been by fire as well as theirs ought we not then to examine whether cur provocation was not much-what by murmuring even as theirs was were we contented when the City was standing yea did we not grumble and repine at one thing or other every day and yet we think we should be more than contented that is to say very thankfull and joyfull if we had but London again if that great City Phenix-like might but rise out of the ashes and our places know us once more It should seem then we had enough then to be contented with and thankfull for but we knew it not as it is said of husbandmen Faelices nimium sua si bona norant If some were in worse condition than formerly would that justify their murmuring were not the Israelites in the Wilderness when they were punished for murmuring and had they not enjoyed a better condition than that in former times Do we murmurers think that men are to blame and was not Shimei to blame when he cursed Daivd and yet David looking higher viz. unto God submissively replied it may be the Lord hath bid him curse me The Robbers and spoilers of Israel were in fault Yet seeing it was God that gave Jacob to the spoile and Israel to the robbers that was reason enough why they should be dumb as a sheep before the Shearer and not open their mouths in any way of murmuring If we so remember our miseries as to forget our mercies if we aggravate our evil things and extenuate our good if we be so vexed and displeased with men as if they were sole authors of all our troubles and as if God who owes and payes us such chastisements had no hand in them If in our hearts we quarrel with God as if he were a hard master and had done us wrong if when we had food and raiment we were not content if when we had something and that considerable and how could our loss have been considerable if our enjoyment had not been so we were as unsatisfied as if we had just nothing If so do not these things plainly prove that we were murmurets many of us and whose experience doth not tell him that these things were so how many things have we repined at that men could not help as namely the pestilence now in such cases it is evident that we have not murmured against men but against the Lord Exod. 16.8 Nay if men be punished far less than their sin● deserve and yet will not accept of that their punishment but fret at him that inflicted it what must we call that but murmuring And was not that our case I had almost said that England even before this fire was so full of discontent whatsoever the cause were as if all the plagues of Egypt had been upon it and how after this i● can swell more without bursting is hard to conceive So little had we learn'd good Eli's note It is the Lord let him do what seemeth good to him Now if the Law of retaliation be burning for ●urning as we read it was Exod. 21.25 How just was it with the great God to send a Fire upon us for our grievous discontents and murmurings Murmurers are full of

sort can wash their hands in innocency as from finding their own pleasure and speaking their own words on Gods holy day which is forbidden Isa 58.13 or have called the Sabbath their delight holy and honourable of the Lord as became us Or with John have been in the Spirit so as we ought on the Lords day Few of us have kept any one Sabbath as a Sabbath should be kept Under pretence that we fear to act like Jews it is well if we forget not to act like Christians as to the Lords day We took Gods day from him and now he hath taken our City from us we robd him of the best day in the week for all daies are his but this more especially he hath deprived us of the best City in the three Kingdoms We committed Sacriledge in robbing God of his daies which he had set apart for himself and it prospered with us no better than that Coale did which the Eagle stole from the Altar and therewith fired her own Nest And now poor London if I may still call thee London thou enjoyest thy Sabbaths in that doleful sense as was threatned Levit. 26.34 Then shall the Land enjoy its Sabbaths as long as it lieth desolate And the same reason may be given now as then v. 35. As long as it lieth desolate it shall rest because it did not rest in your Sabbaths when ye dwelt upon it MEDITATION VI. Of Gods contending by Fire for the sins of Idolatry and Superstition I Dolatry is plainly and properly enough defined to be the worshipping of a false God one or more or else of the true God in a false manner The former is expresly forbidden in the first Commandment which is in these words Thou shalt have no other Gods before me but the latter in the second which saith Thou shalt not make to thy self any graven Image c. that is Thou shalt not worship or pretend to worship me in the use of Images or of any thing else which I my self have not instituted and appointed Now whereas some may think that the worshipping of graven Images for Gods or as if they were Gods themselves and not the worshipping of the true God in the use of them is the sin forbidden in the second Commandment because it is said Thou shalt not bow down to them nor worship them The contrary is evident enough For the worshipping of any other besides the true God is that which the first Commandment doth directly forbid and is the sum and substance of it now we must not make the first and second Commandments one and the same Therefore the sin forbidden in the second Commandment is the worshipping of God in or by the use of Images and other things which he never appointed as means methods and parts of his worship Now this latter branch of Idolatry is the same thing with that which is called Superstition which is as much as supra statutum or a being devout and religious or rather seeming to be so above what is written or was ever commanded by God Of the first sort of Idolatry which consists in professedly worshipping any other besides the true God I shall need to say nothing because that is the Idolatry of Heathen only all Christians profess to abhor it But alas how many calling themselves Christians are not ashamed to own and defend their worshipping of Images relatively as they term it though not absolutely mediately though not ultimately But if we can prove that this was all that many did whom God was pleased to charge with Idolatry and to punish grievously even with Fire for so doing that will be to the point in hand See for this Levit. 26.31 I will make your Cities waste a●d bring your Sanctuaries to desolation which was afterwards done by Fire when themselves were carried into captivity their City and Temple burnt Now in what case doth God threaten so to do viz. in case they should offer to set up any Images to bow down to them v. 1. and should not repent of their so doing after they had been warned by lesser judgments If so saith God I will make your Cities waste and so he did by Fire for that very sin Now the people thus threatned were the Israelites who had so much knowledge of the true God that it was impossible for them to think that those stocks and stones which they did bow to were God himself but only they made them as representations and memorials of God or little Temples for God to repair to if he pleased or as sures to draw God to them as one calleth them and yet for this they are charged with Idolatry for those very Images are called their Idols v. 1. Ye shall make ye no Idols or graven Images and by the greatness of that punishment which God inflicted for the same we may gather he reckoned it as Idolatrie for it was that ●in if any Moreover that they intended no more by their Images than only pictures and resemblances of God is intimated to us by those words Deut. 4.15 Take heed unto your selves for ye saw no manner of Similitude on the day that the Lord spake unto you in Horeb out of the midst of the Fire v. 16. Lest you make you an Image the similitude of any figure As if he had said that God did therefore forbear at that time to assume any visible shape because he would not have any representations made of him which to doe were Idolatrie at leastwise if done in order to religious worship Were not Aaron and the Israeli●es charged with Idolatrie for making and causing to be made a Golden call Exod. 32.4 and sacrificing to it v. 5. c. yet that people were far from thinking the Calf they had made to be the true God that brought them out of Egypt● No they had made it for a representation and a memorial of him For so they are to be understood v. 4. Could any of them so far renounce reason and common sense least of all could Aaron do so as to think that Image brought them out of Egypt which was no Image till after their comming out of Egypt which had not been what it was but that they made a Calf of it which they knew of its self was neither able to do good nor evil No surely their intent was to set up that only as a memorial of God and to worship God in and by it For this Moses was so angry with them and with the puppet which they had made that as we read v. 20. He took the Calf burnt it in the fire ground it to powder and strewed it upon the water and made them drink of it The Apostle calls them Idolaters 1 Cor. 10.6 Neither be ye Idolaters as were some of them which is quoted out of Exod. 32.6 If there were no Idolatry in the Golden-calf so intended why was Moses so angry with it yea why was God so angry with them as by Moses to give