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	abide_v	moses_n	44	3	8.1741	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A16526	Medicines for the plague that is, godly and fruitfull sermons vpon part of the twentieth Psalme, full of instructions and comfort: very fit generally for all times of affliction, but more particularly applied to this late visitation of the plague. Preached at the same time at Norton in Suffolke, by Nicholas Bownd, Doctor of Diuinitie. And now published for the further good of all those that loue and feare the Lord. Perused, and allowed.	Bownd, Nicholas, d. 1613.	1604 (1604)	STC 3439; ESTC S106817	259,956	314

are aliants and strangers from it haue been of opinion that if any of the faithfull seruants of God in his Church would pray for them that God would be mercifull vnto them for their sakes then how much more they that are the true members of the Church of God may verely beleeue that God will heare their fellow brethren for them For as in a familie if strangers can hope that if some seruant of speciall account doe speake to the master for them hee will doe some thing at their request then they that are of the same house may bee assured much more that the intreatie of their fellow seruants shall doe them much good So in the house of God Ephe. 2.12 if they that are strangers from the couenant of promise and haue no hope and are without God in the world yet thinke that his seruants shall be heard for them then how much more may they that are of the household of faith themselues beleeue that God will heare their fellow seruants for them seeing that he hath not onely giuen them leaue but commanded them to speake and intreate one for another and themselues are such alreadie as hee meaneth to doe good vnto And this is that that we reade of in the person of Pharaoh King of Egypt Pharaoh often desired Moses and Aaron to pray for him who though he could not abide Moses and Aaron yet when the hand of God was heauie vpon him hee was many times compelled to seeke to them for their prayers and his owne conscience did tell him that the Lord might happely heare them for him though himselfe was vnworthie once to bee regarded of him As when himselfe and his land was punished with frogs hee called for them and said Pray yee vnto the Lord Exod. 8.8 that hee may take away the frogges from me and from my people and afterwards when they were punished with great swarmes of flyes so that the earth was corrupt with them he said I will let you goe Vers 28. that yee may sacrifice vnto the Lord your God in the wildernesse but goe not farre away pray for me and thirdly when the Lord sent thunder and haile and lightning so that the fire was mingled with the haile he sent and called for them and said vnto them Chap. 9.27 I haue now sinned the Lord is righteous but I and my people are wicked Pray ye vnto the Lord for it is enough that there be no more mightie thunders and haile and I will let you goe and ye shall tarie no longer Where at the last hee confesseth himselfe and all his people to bee wicked and to haue deserued these plagues but he prayeth these his seruants to pray to God for them and they doe so and at their prayers the Lord remoueth these seuerall plagues Thus this wicked man when he was in the middest of his deserued punishments and had no heart in them to goe to God himselfe yet sought to others that he was well perswaded of and receiued great good often by their prayers Ieroboam desired the Prophet to pray for him when his hand was withered So did that wicked man Ieroboam King of Israel of whom it is often said to his shame that hee caused Israel to sinne when the man of God came out of Iudah at the commandement of the Lord vnto Beth●el where hee stood by his idolatrous altar to offer incense and reproued for his idolatrie and cried out against the altar he hearing it stretched out his hand and said Lay hold on him but his hand which he put out against him dried vp and he could not pull it in againe to him Then the King said vnto the man of God 1. King 13.6 I beseech thee pray vnto the Lord thy God and make intercession for me that mine hand may be restored vnto me And the man of God besought the Lord and the Kings hand was restored and became as it was afore So though he could not pray himself and say I beseech thee my God with hope that God would heare him yet hee desireth the Prophet to pray to his God and thought that another might be heard for him and so he was Thus did Zedekiah King of Iudah though neither himselfe nor the Princes could abide Ieremy the Prophet Zedekiah desired the prayers of Ieremy neither did they reuerence him or the doctrine that he deliuered vnto them for they would not obey the words of the Lord which he spake vnto them yet when they were in great distresse Jerem. 37.3 because the Chaldeans did besiege the citie hee sent certaine men vnto him saying Pray now vnto the Lord our God for vs. Behold how the most vngodly are driuen to iustifie this holie ordinance of prayer in such wise that they are compelled to seeke to those sometimes for their prayers whom otherwise they doe not loue neither haue any good opinion of but rather hate them and account them their enemies Euen as those in our time who though they neuer cared for the ministerie of the word nor for the assemblies of Gods people nor for his seruants yet when they are in any great miserie or feare and lie at the point of death are inforced to send to them whom they neuer cared for in their life and to intreate them to pray for them whom they would neuer intreate for any thing before Lastly Simon Magus the Sorcerer heard Peter the Apostle iustlie denounce the fearefull iudgement of God against him for his sinne he fearing it Act. 8.24 desired Peter to pray for him saying Pray ye to the Lord for me that none of these things which ye haue spoken may come vpon me This wicked man who of a long time had bewitched the Samaritanes with his sorceries And Simon Magus of Peter saying that himselfe was some great man hoped that al that euill which his sinnes had deserued and which God had threatned against him might by the prayers of his seruants be turned from him and so hee escape them Shall not wee then much more who haue a desire to please God and to walke in his waies hope that the prayers of others shall be auaileable to turne from vs al those euils which our own consciences tell vs we haue iust cause to feare if wee seeke vnto them for them Let vs then in the feare of God and as we loue our owne wealth determine to practise this Christian dutie much more than we haue done and let vs be heartely sorie that for want of it we haue neglected our own good too much What good we might haue gotten if we had sought to others for their prayers For many great things might wee haue obtained many fearefull troubles might wee soone haue been deliuered out of yea some grieuous things that haue befallen vs might haue bin by the grace of God wisely preuented if we had sought vnto others who might haue intreated the Lord for vs. In which

oppresse the poore both in lending to them vpon vsurie and when a man is vnder foot to exact the forfeiture vpon them what is this but to grinde the faces of the poore Jsai 3.15 and otherwise in bargaining with them besides that vnmercifulnes that there is little giuing to the poore no not at this time which is a time to receiue mercie from God yet they that should receiue it will shew little or none vnto men when the verie day of fasting doth require at their hands that they should giue something yet they are hard hearted and shut vp their compassion And what should I say of them that vnder the colour of the law haue taken away from the poore euen from the fatherlesse and the widowes all that they haue had whereby it hath come to passe that not onely they haue cried vnto the Lord against thē out of the abundance of their griefe but euen the very stones in the walles and the beames in the houses of these oppressors haue made an eccho Hab. 2.11 and answered vnto the same If the Prophet Amos prophecying against many nations did say That for three transgressions and for foure Amos 1.3 God would not spare them then when among vs not seuen but many though by seuen hee there meaneth many haue raigned long among vs and doe still no marueile if God doe not spare vs. Which sins are so much the greater among vs because God hath borne with vs so long in thē and giuen vs his word which they had not and many meanes besides to call vs from them as benefits vpon benefits fauours vpon fauours without number Therefore let vs iustifie the Lord in his righteous proceeding against vs and confesse as Daniel doth We haue sinned haue committed iniquitie and haue done wickedly yea wee haue rebelled Dan. 9.5 and haue departed from thy precepts and from thy iudgements for we would not obey thy seruāts thy Prophets which spake in thy name to our Kings and to our Princes and to our fathers and to all the people of the land O Lord righteousnes belongeth vnto thee and to vs open shame as appeareth this day to euery man of Iudah and to the inhabitants of Ierusalem yea vnto all Israel both neere and far off because of their offences that they haue committed against thee Which if we can come vnto thē we see in this storie of Exodus from which vpon occasion we haue somthing digressed what did preserue the Iewes in that plague what must preserue vs and all men Or the Israelites whom God spared of his mercie euen that the bloud of the Lambe bee sprinkled vpon the posts of our doores to keepe out the destroyer that is the bloud of Iesus Christ that immaculate Lambe of God that taketh away the sins of the world be sprinkled vpon our consciences by faith and that we earnestly repent vs of all our sinnes Iona. 3.8 and turne from all our euill waies as the Niniuites did and from the wickednesse of our hands and crie mightily vnto God that for Christ Iesus his sake whose most precious bloud was shed for our sinnes vpon the crosse he would spare vs and say Thou Lord who of thy great mercie for Christs sake didst commaund the destroyer to passe ouer the houses of the Israelites in Egypt when there was an vniuersall plague ouer the whole land set a marke now at the last vpon all places of this our land and countrey that thy destroying Angell might passe ouer them Thus also in this case might wee set before our eyes the example of Aaron the high Priest And when the plague was among the Iewes in the wildernes who when there was a plague begun in the hoste of Israel for their sinnes euen for their murmuring at the death of Core and his companie who iustly perished by the hand of God tooke a Censer and fire therein of the altar and put therein incense whereby the sweetnes of prayer was represented and offered vp his prayers with this incense vnto God for them Numb 16.47 and so made an attonement and when he was come among them for the plague began in one end of the campe and so spread it selfe further and further in the hoste after the manner of a plague and stood between the dead and the liuing the plague was staied A great mercie of God for it was a great plague for of it in a short time died fourteene thousand and seuen hundred The cause of it as of al others was their sinne but by the prayer of Aaron it ceased if God did heare one for so many then much more may we hope that God will heare many in his good time for the rest Let vs then looke vpon this example also and say Thou Lord who at the prayer of Aaron wast intreated to stay the pestilēce among thy people when there had died of it before foureteene thousand and more heare many and all of vs or some one among all the rest that this plague now at the last of which haue died already twenty thousand and more may be staied and so some may stand betweene the quick and the dead that is cause that the dead infect not the quicke and so it proceede no further Thus if we search the Scripture we shall both in this and all other calamities by patience and comfort of them haue hope as was said before The God of Iacob If by Iacob they meane him and his posteritie with whom God made a couenant The God of Iacob as with Abraham and Isaac that he would be their God and the God of their seede then they looke vnto this that they are of the posteritie of Iacob and so of that couenant that God made with him and his And thus the whole posteritie of the Iewes is sometimes called by his name both of Israel and Iacob as in the Psalme Often times from my youth vp may Israel now say they haue afflicted me from my youth but they could not preuaile against me Psal 129.1 And in another place Let Israel waite on the Lord Psal 130.7 and he will redeeme Israel from all his iniquities And when Balaam the false prophet was sent for to curse the Israelites in the wildernes vpon the borders of Moab he often speaketh of them by the name of Iacob as The King of Moab hath brought me from Aram saying Come Numb 23.7 curse Iacob for my sake and a little after Who can tell the dust of Iacob and lastly There is no sorcerie in Iacob Vers 10. 23. According to this sense they haue respect vnto the couenant that God made with Iacob and his posteritie for the blessing came from Isaac to him his which couenant included not only the promises of the life to come but much more of this life also as Dauid expoundeth it in the Psalm where he hauing spoken before of many great outward blessings concludeth

lawful and is lawfully called thereunto as hauing gifts sit for it and comming vnto it by all ordinarie good meanes that God will maintaine them in the same and they should be assured of it in themselues because they are the Lords annointed that is placed in those roomes by him And thus did all the Apostles and the Prophets also before them comfort themselues in those callings of the Church which were full of labor and trouble that they were persuaded that the Lord had set them aworke and they did not come before they were sent otherwise they might haue fainted many times vnder their great burdens And namely thus did the Prophet Ieremie comfort himselfe before the Lord And so did the Prophet Jeremie against the mocks and taunts of his enemies who said that destruction should not come to Ierusalem as he had prophecied because it was still deferred Ierem. 17.15 and so derided the threatnings of God in his mouth saying Where is the word of the Lord let it come now But hee answereth them thus first That the Lord had called him vnto that office of being a Prophet and that he had not thrust in himselfe and then That he had faithfully executed the same therfore prayed God to defend him in the next words Vers 16. But I haue not thrust in my selfe a Pastour after thee neither haue I desired the day of miserie thou knowest that which came out of my lips was right before thee Be not terrible vnto me c. And God heard his prayer for when the citie was destroyed hee was saued and had libertie to goe whether hee would and during the siege God kept him out of the hands of the princes who sought to kill him and though he was once cast into a dungeon yet he was taken out of it againe And thus also when God appeared vnto Moses in the wildernesse in a bush when he was keeping sheep and sent him to deliuer the children of Israel out of their grieuous bondage he doing his message vnto Pharoah the king doth not onely not let them goe but oppresseth them a great deale more whereupon the officers of the children of Israel meeting with Moses and Aaron Exod. 4.20 as they came from the king like men in a great passion brake out into bitter and vnseemely words against them and prayed God to looke vpon them and iudge them for they had made their sauour stinke before Pharoah and before his seruants And Moses the man of God VVhereupon Moses prayeth vnto God and somewhat comforteth himselfe in this trouble with hope of some good successe from his calling that he was the Lords annointed and that hee had sent him to doe that that he did For it is said That hee returned vnto the Lord Verse 22. and said Lord why hast thou afflicted this people Wherefore hast thou sent me for since I came to Pharoah to speake in thy name he hath vexed this people and yet thou hast not deliuered thy people VVhere the ground of his prayer both for himselfe and for the people is this That the Lord had sent him to doe that that he did and therefore he desireth to see some better successe And so may all faithfull ministers of the word of God who are assured that they are called vnto that office place where they are So may all faithfull ministers of Gods word called I say by God and not by men only and so doe deliuer the message of God faithfully vnto them out of his word if all things fall not out with them at the first and they see not that successe of their labours that they desire yea if things seeme to be a great deale worse than they were before they came and themselues are vniustly blamed for it as Moses was here they may with a good conscience goe vnto God in their prayers and seeke redresse saying That he hath sent them to do that they doe and therefore desire the Lord that hee would assist them and blesse them with better successe and then they shall see that the Lord will not forsake them but stand by them and defend them in their calling as it is said here in this Psalme I know that the Lord will helpe his annointed And as he then gaue this answere vnto Moses That it should appeare that he had not called him to that office in vaine but would defend him in it Exod. 6.1 and giue good successe vnto his labours For in the next chapter it is thus written The Lord said vnto Moses Now thou shalt see what I will doe vnto Pharoah for by a strong hand hee shall let them goe and euen bee constrained to driue them out of his land that is he shall feele the Lords hand so heauie vpon him that he should not onely be willing to let them goe though he obstinatly refused it but should by force driue them out as indeed afterwardes hee did as appeareth in the rest of that story Exod. 12.33 And this assurance of our calling must not onely a little comfort vs at the first but in the whole course and ministerie of the same and in all things that shall befall vs in the execution of it that we may with a good conscience pray vnto God that as wee haue not intruded our selues neither haue had our calling onely from men but from him so he would heare vs and helpe vs in all things that we doe according to the same And as no doubt there is great comfort in this that a man is thus assured of his calling and without this he may often be dismaid so in that respect it is requisit It is requisit therefore that euery one should be fully persuaded of the lawfulnesse of his calling that not onely they but all others in their seuerall places should be assured that they haue their callings of God that so they may in faith pray for his defence For this cause we see how immediatly from God the Prophets had their callings to whom God spake and appeared in visions as to Moses to Ezekiel and to Ieremie and the rest how the Iudges were raysed vp extraordinarily that in their great attempts they might be assured that God had called them to that place Iudg. 6.37 and especially how carefull Gedeon was of it by making triall twise in a fleece of woll And how Paule and all the rest of the Apostles were called immediatly by Christ that when they should meet with so many incomberances as they did they might not doubt of their calling and so of Gods protection And so againe what order was set downe by God both for the succession of the Priests and Leuits and for their seuerall offices and places and what for the succession of the kings and what in the new Testament is for the choise of ministers and what in the scripture for magistrates that so all might thereby be assured that they haue their callings from

are found in Shushan and fast yee for me and eate not nor drinke in three dayes day nor night I also and my maids will fast likewise And so they did and God heard their prayer and did not forsake her in this thing whereunto he had called her Thus in a matter of great moment which was full also of great difficultie and wherein she did hazard her life being persuaded that God had called her vnto it she prayeth for her selfe and others also for her that God would helpe her and heare her in heauen and he did so Thus did Iaakob cōfort himselfe in a dangerous voyage whereunto God had called him VVhich is written for our instruction and comfort to shew vs what wee should doe and in doing what we may looke for from God in the like case And from hence also did Iaakob comfort himselfe in the like danger and this was the ground of his prayer who in his retunrne from Laban did heare that his brother Esau came against him with foure hundred men then he remembring his former threats was greatly afraid and sore troubled and after other things that he did for the defence and safegard of his companie he prayeth vnto God after this manner O God of my father Abraham Gen 32.9 and God of my father Izaack Lord which saydest vnto me returne vnto thy countrey and to thy kindred and I will doe thee good I pray thee deliuer me from the hand of my brother c. VVhere we see that as it appeareth in the former part of this story as he did not vndertake this iourney to Laban at the first of his owne head neither did voluntarily forsake his fathers house without cause like some roiotous children who cannot tell when they are well and as the prodigall sonne did but went away with his fathers liking and leaue and with his blessing for Izaack blessed Iaakob and sayd Get thee to Padan Aram to the house of Bethuel Gen. 28.1 thy mothers father and thence take thee a wife of the daughters of Laban thy mothers brother c. So hee returned from thence Chap. 31.3 not of his owne priuat motion but by the commaundement of God who said vnto him Turne againe into the land of thy fathers and to thy kindred and I will bee with thee And therefore when this great danger did befall him in the way hee remembreth that hee had a calling from God to this voyage and so prayeth to God that hee that had called him would defend him and as he had commaunded him to goe and hee did it at his commaundement so he would not forsake him in it or suffer him to perish in the mid way by the crueltie of his brother Esau saying Lord which saidest vnto me Returne into thy countrey and to thy kindred and I will doe thee good I pray thee deliuer me from the hand of my brother c. And so the Lord did not onely heare his prayer and defend him but assure him of it beforehand by a vision of an Angell that wrestled with him all night Chap. 32.24 and could not preuaile against him and by the change of his name from Iaakob to Israel to teach him that which was then said vnto him For God hath promised to defend vs in all our lawfull wayes Psal 91.10 Because thou hast had power with God thou shalt also preuaile with men And this is that which is generally promised to all those that in their callings follow the wayes of God namely that he will defend them in all dangers that may befall them in the same when as it is said There shall none euill come vnto thee neither shall any plague come neere thy tabernacle for he shall giue his Angels charge ouer thee to keepe thee in all thy wayes they shall beare thee in their hands that thou hurt not thy foot against a stone thou shalt walke vpon the Lion and Aspe the yong lyon and the dragon shalt thou tread vnder feet that is Gods Angels shall keepe vs in all those wayes that are most dangerous when we keepe our selues within the compasse of our callings And thus much for these words It followeth in the text By the mightie helpe of his right hand As in the former words hee did strengthen his owne faith and the faith of the people by the consideration of his calling that he was the annointed of the Lord The mightie helpe of Gods right hand so in these words he doth the same by the meditation of the omnipotent power of God who was able to giue great helpe aboue all power of man For in a figuratiue speech by the right hand of God is meant the strength and power of God because that as man commonly hath most strength in his right hand so to our capacitie and vnderstanding though the Lord be a spirit and hath no bodie and so consequently no hand yet the Scripture attributeth vnto him an arme an hand and a right hand as when it is said in the Psalme Psal 44.3 They inherited not the land by their owne sword neither did their owne arme saue them but thy right hand and thine arme and the light of thy countenance because thou fauouredst them And thus Moses with the rest of the people in their song of thankesgiuing for the destruction of Pharoah and his hoast in the red sea doe speake of the power of God Exod. 15.6 Thy right hand O Lord is glorious in power thy right hand O Lord hath brused the enemie that is as men by the strength of their right hand doe bruse a thing in pieces so the Lord by his great power had vtterly destroyed and brought to nought Pharoah and his great hoast which like enemies pursued them euen into the sea They confirm their faith by the consideration of Gods omnipotent power Now this great power of his they set before their eyes to this end that though their enemies were manie and mightie yet the Lord was greater than all and stronger than they and had power aboue them and so as they had prayed to him for his defence so they beleeue that he would heare them and helpe them according to the same power of his As Elisha said vnto his seruant who when he saw the chariots and horses and great hoast which the king of Aram had sent to Dotham to take them cried out for feare 2. King 6.15 Alas master how shall we doe Feare not sayd he they that be with vs are moe than they that be with them hee meaneth that God was with them whose power to defend them was greater than all the power of their aduersaries to hurt them And that the power of God in all things is so infinit that he is alwayes able to defend his seruants against all the power of their enemies be it neuer so great is most euident both in the Scripture and by daily experence so that there need not any great