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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	aaron_n	appear_v	fat_a	33	3	9.8736	5	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

to the King and we haue one in the Court to follow it wee hope wee shall not be forgotten especially if wee haue the Prince the Kings eldest sonne to make suite for vs. So seeing Christ Iesus doth deale for vs in heauen wee may bee assured that God will remember all prayers made according to his will in repentance and faith Therefore if wee haue done any thing all this while God will remember vs if wee haue done nothing then God must needes forget to blesse vs for there is nothing done for which he might remember vs. This should make vs forward in prayer and in all good things This should make al men feruent in prayer forward in all duties that so they might leaue thē as it were with God and they might bee before him night and day for a remembrance of them And that as we haue many sinnes for which hee may remember to punish vs so our repentance faith prayer seruice done to his Maiestie obedience to his word of conscience in al his commaundements and that in secret and all the good that we haue done to our brethren might also speak for vs and put him in remembrance of vs for our good That as it is written of Nehemiah that worthie seruant of God who often in the testimonie of a good conscience prayeth Nehem. 13.14 Remember me O my God and wipe not out my kindnes that I haue shewed on the house of God and on the officers thereof Vers 31. And againe Remember me O my God in goodnes So wee may pray for our selues and others in faith for vs that God would remember vs and them according to al the seruice wee haue done to him This I say should make all forward and zealous in Gods seruice both as they be Christians and in their seuerall callings that there might bee something for which they might pray themselues and others for them that God would remember them And whereas they pray for the King that God would remember all his prayers and seruices we see that we may not onely pray to God that hee would remember what wee haue done and that we now doe and what we haue done before the staying of this visitation and hope that he will remember all nay be assured of it Pray for them vnder the Plague that God would remember their former seruices though now they can doe none But pray also for all our brethren in al places that God would remember what they haue prayed and done and the fasts that haue beene in all places and are still and that all our prayers together may still speake for vs. Yea we may pray that God would heare them that are visited with his hand and not only that which they now pray but that that they haue done before when they were in health and though they cannot do as they would nay it may be for paine speake one word as hee requireth yet if they haue done any thing in truth before that he would now in this time of their neede remember that and them for it and so no doubt he will And this is a singular fruite of those that neglect not the time of prayer and of Gods seruice when they may that they shall bee remembred for it hereafter and for that which they haue done before when for the time present they shall be able to doe nothing as Dauid when he was fighting could not alwaies pray as he would and as his need required but hee desireth them to pray that God would remember that which hee had prayed before when he was able to doe it It followeth And turne thy burnt offerings into ashes The second part of this verse This is the second part of the verse where they pray that God would turne his burnt offerings into ashes that is that God would some waies declare that he had heard his prayer and receiued his seruices for where hee speaketh of sacrifices it was according to the manner of Gods seruice in those dayes where they did so offer but these were not without prayer as we see in the fourth verse in this Psalme By which prayer they sought to God that those sins for which they did offer sacrifices might be pardoned in the death of Christ whereof those sacrifices especially whole burnt offerings were a type and figure to shew that Christ should wholy offer vp himselfe to God for vs. Therfore it is said that the Priest when they brought their sacrifices Leuit. 4.20.26.31.35 should make an atonement for them that is pray to God for them to forgiue them So that though he nameth only sacrifices yet he meaneth prayer and other seruices done according to the word And when they pray that God would turne them into burnt ashes that is consume them with fire as it were sent from heauen God turned the sacrifices of Aaron into ashes he hath respect to that that God had done before thereby testifying that he did accept of their sacrifices and prayers For thus did he to Aaron when he was first consecrated to the office of the Priesthood That the glory of the Lord appeared to all the people Leuit. 9.23 and there came a fire out from the Lord and consumed vpon the alter the burnt offering and the fat which when the people saw they gaue thankes and fell on their faces Thus when the sacrifice was laid vpon the altar fire came from the Lord and consumed it and so the people when they saw it gaue thanks for by this signe they did see that God did alow of the sacrifice of Aaron and of his Priesthood So they desire of God that he would some way shew that he had heard the prayer of the King And of Salomon So again when Salomon dedicated the temple had made a long and zealous prayer for all those that should pray in that house 2. Chron. 7.1 and had prepared a sacrifice to be offred Fire came from heauen and consumed the burnt offering and the glory of the Lord filled the temple so that by this signe God did shew to them all that hee had heard the prayer of Salomon for the hallowing of that house to be the house of prayer for al nations And to conclude this poynt And of Elijah when the Prophet Elijah in the dayes of king Ahab in great zeale to call the people from their idolatry caused all the Priests of Baal to be gathered together 1. King 18.20 and they had two bullocks to be offered one for them and another for himselfe and there should be no fire put to the offerings but that God that should send fire from heauen vpō them should bee taken to bee the true God and worshipped of them The Priests of Baal because they were many began first and continued crying to him for fire vntill noone and could not bee heard Elijah at the time of the euening sacrifice prepared his and caused ditches

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

the time of Poperie Besides wee must doe all things after that manner that hee hath prescribed in his word with pure consciences 1. Tim. 2.8 2. Tim. 2.19 and lift pure hands in all places as the Apostle saith and he that calleth vpon the name of the Lord let him depart from iniquitie for God heareth not sinners as the blind man in the Gospell said Iohn 9 31. but if any be a worshipper of him and doth his will him he heareth And for want of this he refused the very sacrifices and oblations of the Iewes yea their solemne fastings as wee may see in the Prophet and namely in the Prophet Esay Jsa 1.11 What haue I to doe with the multitude of your sacrifices saith the Lord I am full of the burnt offrings of rammes and of the fat of fed beasts and I desire not the bloud of bullocks bring no more oblations in vaine Incense is an abomination vnto me I cannot suffer your new Moones nor Sabbaths nor solemne daies they are a burthen vnto me and I am wearie to beare them and so foorth as followeth in that place and after hee sheweth the cause of it that their liues were vngodly and so they offred them with an il conscience and therefore he addeth Wash you make you cleane take away the euill of your workes cease to doe euill and so foorth So then we must be of this minde Therefore therein wee must vse all diligence and preparation that it is a very hard thing to serue God as we should and therefore in all parts of his worship wee must vse great diligence that they may bee done in that manner that he may fauourably accept them As now thus to come to the Church weekly as we doe to serue him in hearing of his word in prayer and fasting are things commanded of God but to doe them so as God may receiue them fauourably and blesse vs for them and to be assured of it this is a great thing and euery one must striue to doe them so as God may gratiously receiue them at their hands Wee must be farre then from that Prophets minde which is in some to thinke so basely of God and of his seruice that euery thing should be good enough for him and that he must needes accept all things at our hands and so care not how wee doe them as how we pray how we heare his word how wee receiue his Sacraments c. Doth not our Sauiour Christ say Take heede how you heare Luk. 8.18 to shew that all kinde of hearing is not sufficient vnlesse wee heare his word as wee should and He that hath eares to heare let him heare that is as hee should namely diligently and carefully and as the Apostle saith Let him be swift to heare Jam. 1.19 So that in nothing wee are to vse so much diligence and preparation as in the seruice of God that it may be accepted This lesson doth Salomon teach vs very well in the booke of the Preacher in these words Take heede to thy foote Eccles 4.17 when thou entrest into the house of God and be more neere to heare than to giue the sacrifice of fooles for they know not that they doe euill Where by the feete he meaneth the affections of the minde for as the one carrie the bodie so doe the other the minde and bodie Therefore saith he It is not sufficient to come to the church but wee must come prepared as wee ought 1. Sam. 15.22 thinke not enough to come to the Temple but consider with what mindes you come that is come religiously soberly deuoutly and as you should come and be readie to heare what God requireth of you and doe that and doe not rest in the outward sacrifices as though they were sufficient as many foolish men doe For obedience is better than all outward seruice of God and all sacrifices as was said to Saul That so wee may offer vp our selues vnto God that is our soules and bodies to bee readie to serue him with both as liuing sacrifices Rom. 12.1 holy and acceptable vnto God as the Apostle saith which is our reasonable seruing of God For without this all is euill euen our cōming to Church and prayer to God though foolish men doe not consider of it as Salomon saith They know not that they do euil Prou. 15.8 For the sacrifice of the wicked is an abomination to the Lord but the prayer of the righteous is acceptable vnto him So then it is not enough to come hither but euery man must consider with what minde he commeth that so God may accept of him of his comming and of his seruice And this wee had neede to bee put in minde of because men for the most part are more carefull about their owne busines Men vse greater diligence about their owne busines than about Gods seruice yea about other mens busines that all may be well done than about Gods In the sixe daies of the weeke how busie are men at home but vpon the seuenth day which is the Lords and so called in the Scripture how slowly doe they come how sleepely do they behaue themselues here as though it made no matter at all how they serued God Yea seruants are commonly more diligent about their masters busines at home more carefull to please and more loath to offend than they are in the Church about the Lords busines and so they shew by their deedes that though it be an hard thing to please their masters yet as they think it is an easie thing to please God Why doth Dauid then desire them so earnestly to pray that God would fauourably accept his seruices and to inforce them vnto it doth adde this word Selah if it were so easie a matter to serue God as they imagine and that hee were bound to take any thing at our hands We see then by this that few men in deed know rightly what it is to serue God when they come to it so hypocritically and so coldly But euery one as they are desirous to serue God in truth as Dauid was here so they finde it to be more hard to doe any thing in such manner But the best seruants of God haue thought so highly of his seruice that when they haue done the best they haue found fault with themselues that they haue done no better Act. 2.37 as may bee acceptable vnto him And this is that that the best seruants of God that haue been tender hearted haue found fault with themselues for and haue beene greatly troubled in their minds about not so much for any great sinnes that they haue committed which by the grace of God they haue been free from as that their prayers that they haue made haue not been in that faith and feeling in that power of the spirit and assurance of being heard that they should and so God might reiect them and that in other part of