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	ram_n	291	4	11.8486	5	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

whereas all he stands upon is to make them contented so to be if such be his will concerning them and when they have quietly laid themselves down at Gods feet bound their Isaac to the altar with a true intent to sacrifice him to the good pleasure of God and stretch forth their hand to do it then comes as it were a voice from heaven saying let it alone it is enough that thou hast done already Behold I will accept a Ram for a burnt offering instead of thy son as God dealt with Abraham Gen. 22.13 God doth many things but to try us and make us believe he will take all from us when he means onely to wean us from all that he may say of us as of Abraham Gen. 22.12 Now I know thou fearest God for thou hast not withheld thy Son thy onely Son from me To be content always to be in trouble if God will have it so is the way to come out is one good way to escape Fourthly Affliction teacheth us to live under an awful sense of God It is a Schoole of fear as to God Psal 119.120 My flesh trembleth for fear of thee and I am afraid of thy judgements saith David to God If God appear as a consuming fire one maine use we are to make of it is to serve him with Godly fear Heb. 12. Now it is evident that a due fear of God doth make way for Deliverance out of trouble When God saw that Abraham was so fearful to offend him that he durst not withhold his son Isaac whom God had commanded him to sacrifice with his own hands he gave him Isaac again and accepted a Ram in his stead Gen. 22.12 When God had brought Manasseh to know that the Lord was God that is to fear and reverence God as became him and to humble himself before him then saith the text the Lord heard his supplication and brought him again to Jerusalem into his Kingdome 2 Chron. 33.13 Fifthly Affliction is a Schoole of obedience and circumspect walking Eph. 5.15 16. See then that yee walk circumspectly because the dayes are evil Those that walke in the dark take more than ordinary care lest they stumble and fall new dayes of evill or affliction are called dayes of darknesse Prosperity hath hardly more Temptations on one hand than great affliction hath on the other hand hence Agur deprecates poverty Prov. 30.9 Lest I be poor and Steale and take the name of the Lord in vaine The Apostle was afraid lest the incestuous Corinthian if not timely comforted might be swallowed up of two much sorrow 2. Cor. 2.7 and lest Sathan should get an advantage against him verse 11. affliction is a tempest and therefore we must do like Pilots who steer with greatest circumspection in a storm the hard frost of adversity though it be apt to kill certain weeds as pride security and such like yet if care be not taken it may also nip many hopefull blossomes as unseasonable frosts use to do If such eminent worthyes as Elijah Job Jonas Jeremy were between whiles worse for those afflictions which should have made them better as we know they were we had need look to our selves and walk circumspectly at such a time Now that our so doing will make way for our deliverance David tels us Psal 50.23 To him that ordereth his conversation aright will I shew the Salvation of God And the Prophet Isa 59.20 The Redeemer shall come to Zion and unto them that turne from transgressions in Jacob. Sixthly Another Lesson which affliction teacheth men is to redeem time Eph. 5.16 Redeeming the time because the dayes are evill Young Scholars are not more ordinarily whipt for any thing than for losing their time and in order to making them spend their time better We have never lesse time to lose than when the rod of the Almighty is upon our backs Affliction makes work wheresoever it comes as Sicknesse in a Family useth to do and time is then most precious when we have most work upon our hands when we have most to do yea it also indisposeth for work and when the iron is blunt we had need put to the more streng Travellers make the best of their time in the depth of winter and will hardly draw bit till night because the shortnesse of the dayes and badnesse both of the wayes and weather are great hindrances When we look for the greatest impediments we had need take the most time before us neither is the Redeeming of time more a duty in Affliction than a direct means to get out of it Take one instance for all in Paul and Silas who being in prison were redeeming their midnight time from rest and sleepe for singing and praising of God Acts 16. And the next news we have of them is they were both miraculously set at liberty Lastly Affliction is a Schoole of Faith and Affiance in God David saith Psal 63.3 At what time he was afraid he would put his trust in God and when he was overwhelmed he would fly to the rock that was higher than he meaning to God and upon the wing of faith And it is said that she who is a widdow indeed trusteth in God and why she that is a widdow rather than she who is a wife but because the condition of a widdow is ordinarily more afflicted and disconsolate Moreover Afflictions are called the tryal of our Faith All which passages prove that affliction is a Schoole of Faith as well as of patience Now withall it is famously known that the exercise of Faith and dependance upon God is a notable expedient for the removal of Affliction What miracles of Deliverance are attributed to Faith Heb. 11.33 By Faith they stopped the mouths of lions quenched the violence of fire escaped the edge of the sword turned to flight the armies of the aliens and passed the●ed Sea as upon dry land which the Egyptians essaying to doe were drown'd ver 29. And if you will have it from the mouths of two witnesses let that of the Psalmist be added Psal 22.4 Our father 's trusted in thee and thou didst deliver them they trusted in thee and were not confounded Thus have I mentioned seven doors belonging to the valley of Acor which signifies trouble or so many wayes of escape out of Affliction which are also dutyes in and under it I see then in this case there are two gaps may be stopt with one hedge a man may una fideliâ duos dealbare parietes there are two intentions may be answered with one and the same medicine two questions may be equally satisfied with one and the same answer namely these two how ought I to carry my selfe under Affliction and what course should I take to get out of Affliction He that studieth the latter onely shall be able to do neither he that minds the former well shall doe both under one He that considers onely how to get out of Affliction troubles himselfe with Gods work and