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	numb_a	19	3	9.5810	5	false

Text snippets containing the quad

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

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

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