Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	abide_v	prayer_n	zion_n	22	3	8.5922	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

hath bin the cause that many euen for feare haue been ouercome much more when the thing hath bin vpon them haue they fallen into great impatiency and many lamentable outcries Euery one of vs is well acquainted with our owne weaknes this way and do find by experience how smal things we can beare and how the least thing doth ouercome vs yea the very feare of it many times therefore we had need to labour for strength And by that weakenes that is in our selues we may easily iudge what is in others and so see how requisit it is for them also that God should strengthen them Further it is to be considered God onely strengtheneth and weakneth the heart of man that as we haue seene how requisite it is for vs to haue strength according to the measure of our crosses temptations so of whom we shal haue it namely of God for they pray to him for it and say The Lord strengthen thee out of Sion he hath the hearts of all in his hands to order at his pleasure and if he giue strength then shall we be strong and if he withdraw his hand from vs and cast feare vpon vs if we were as stout as Lions before we shall be as weake as water And this truly as it is a great punishment to bee too feareful so God hath threatned to cast it vpō them that breake his law and contrary to be of a good courage as it is a singular fruit of a good conscience so God hath promised to giue it to those that keepe his law Leuit. 26.7 For it is thus written If yee walke in mine ordinances and keepe my commandements to doe them fiue of you shall chase an hundreth Vers 36. and an hundreth of you shall put ten thousand to flight But if they will not obey me nor do all these commandements I will send a faintnes into their hearts in the land of their enemies and the sound of a leafe shaken shall chase them and they shall flee as fleeing from a sword and they shall fall no man pursuing them they shall also fall one vpon another as before a sword though none pursue them and ye shal not be able to stand before your enemies Deut. 28.66 And thy life shal hang before thee thou shalt feare both night and day and shalt haue none assurance of thy life in the morning thou shalt say would God it were euening and in the euening thou shalt say would God it were morning for the feare of thine hart which thou shalt feare for the sight of thine eyes which thou shalt see Thus strength courage in all troubles is the gift of God as fearefulnes is a punishment sent of God I●sh 2.11 for it is said that the Lord cast a feare vpon the Cananites so that they durst not stirre Thus we see who is the giuer of al strength in al trials and temptations and that we haue it not of our selues Therefore no man must thus presumptuously think of himself that if trouble come he hopes he shal beare it out wel enough for he hath sufficient strength and courage for if he were of as great courage and valour as Dauid who slew a Lyon and a Beare yea Goliah himselfe yet when he commeth to a new trial he shal find himselfe altogether insufficient but as the Lord shall make a new supply of strength The Apostle S. Peter thought himself to be a stouter man a great deale then he was and that he would not shrinke for a little when he said if all men forsake thee yet will not I Matth. 26.33 but at the length God leauing him to himself for his triall he had no strength to stand but did both deny forsweare his Maister three times Thus wee must ascribe all our former strength vnto God he only it is that must strengthen vs still In troubles we must pray to God to strengthen vs. Iam. 1.5 Seeing it is so we must pray to him for it as Dauid doth here prayer is the meanes to obtaine all things from God therefore not only if we lack wisedome as the Apostle saith let vs aske it of God but if we lack any thing els as if we be faint-harted if we be weake in faith if wee lack patience if wee feare that wee shall not be able to beare things Therefore as in trouble wee must pray for other things according to our estate as for deliuerance or mitigation so especially for strength to beare whatsoeuer shall be laid vpon vs and wee may doe it in the greater faith because God hath promised it 1. Cor. 10.13 euen that hee will lay no more vpon vs than we shall be able to beare So then in all affliction let this be one part of our prayer for if God strengthen vs we shall be able to beare any thing And whereas they pray thus for Dauid it is our bound duty so to pray one for another as if we heare of any to be vnder any crosse pray vnto God for them that God would strengthen them And so strengthen those that are vnder the plague So did the Martyrs in persecution one for another and so must we do now for those that are or shal be visited with this pestilence that God would strengthen them with faith in his good prouidence with patience to beare all things with perseuerance vnto the end And as he looked for good by their prayers so God that hath commanded vs to pray one for another will not suffer vs to pray for them in vaine And thus though we cannot come one to an other by reason of the infection to minister any other comfort yet wee may pray vnto God to strengthen them and though wee cannot ease them of their paine yet God may strengthen them by our prayers to beare it patiently Out of Sion As before he had taught them to aske strength for him so here he doth shew from whence he did looke for it Out of Sion the place of Gods worship and from whence hee would haue them pray that it might come namely from Sion which was the place of Gods worship vnto which hee had respect in naming the place which there and there onely was to bee had without which that place did not differ from any other Whereas then these are the things that doe strengthen vs in trouble that we haue saith in the forgiuenes of our sinnes and in Gods prouidence hope that God will be with vs and defend vs and lay no more vpon vs than we shall be able to beare and patience that we may be quiet All these are wrought and increased in vs by the word Sacraments and prayer which 〈…〉 Sion● that is in the place appointed for Gods worship 〈…〉 willeth them to pray for him that God would so blesse these meanes that he had vsed there before and which now were and should be vsed for him that by them hee

there was great sorrow among the Iewes and fasting and weeping and mourning and many lay in sackcloth and ashes but they all prayed vnto God and he deliuered them and saued them from their enemies Chap. 9.17 and turned the dayes of famine into the daies of feasting and ioy So let vs giue our selues vnto continuall prayer that the Lord may be entreated of vs at the last and so in his appointed time it may come to passe that whereas many of the chiefe cities and townes amongst vs haue beene a long time in great perplexitie by reason of this grieuous pestilence and contagious mortalititie and in all places of this realme besides whither tidings of their estate hath and doth weekely come they haue been in sorrow and great heauinesse and in weeping and mourning and fasting now there may be cause of reioysing and praysing God and these dayes of sorrow and fasting may bee turned into the dayes of great ioy and feasting That so we may as this people wish for themselues here reioyce when he shall fulfill all our petitions VVhich the Lord of his infinit mercie graunt for Iesus Christs sake Amen The sixteenth Sermon vpon the fifth verse That we may reioyce in thy saluation c. AS they bring this for a reason in their prayer to mooue the Lord to bestow vpon them this benefit so here they professe that if hee will vouchsafe so to doe they would reioyce indeed and bee glad and as they should haue cause From whence wee may learne how we ought to be affected with the common benefits of our time We ought to reioyce in the common benefits of our time as here they speake of publicke blessing namely victorie ouer their enemies and so of common peace and tranquilitie that should follow namely that we should take them from God as matter of great ioy And as when there is any common affliction and plague in the land of what kind soeuer wee should be affected with it and be sorrowfull for it and not haue that stoninesse and hardnesse of heart that is in too many whereby it should come to passe that wee should make light of such things and not be mooued with them as we ought So we should be touched with the consideration of the common benefits to reioice in them because we haue our part in them and the greater that those benefits be the more should we reioyce in them and the more should be our ioy for them or else we cannot be so thankefull vnto God for them as we ought VVee should not then be so carelesse that we should not marke the common benefits of our time nor so blockish and hard hearted that in marking of them we should not reioyce in them For we see that the seruants of God in their seuerall ages and times haue not onely greatly reioyced in the common benefits of the Church and Commonwealth wherein they haue had their part with the rest of their brethren but they haue openly professed it to the glorie of God and the good example of others As when they returned from the captiuitie of Babylon where they had beene long not onely in a strange countrey but vnder idolaters now when they come home and haue the freedome of their conscience in Gods seruice and that in their own countrey they were not onely filled with ioy but they speak of it among themselues to their mutuall comfort and as when they went out they wept and were touched with the common miserie of that time and put away all tokens of ioy from them Psal 137.2 For by the waters of Babylon they hanged their harpes vpon the willowes and said that they would not sing the Lords song in a strange land so in their returne they speake otherwise of themselues for as the benefit was so great and so vnlooked for of many Psal 126.1 That when the Lord brought againe the captiuitie of Sion they were like them that dreame so their ioy was so great that they say Then was our mouth filled with laughter and our tongue with ioy and they say The Lord hath done great things for vs whereof we reioyce The Lord hath vouchsafed vs and our forefathers the like mercie in deliuering vs long ago from the tyrannie of the Pope As that we are deliuered frō poperie and of his idolatrie and giuen vs this freedome of the gospell in our owne countrey we must so consider of it That as those holy men that wanted it so prayed for it that they might reioyce as this people doth here for another benefit so now we that haue it might reioyce in it indeed and not to be so sencelesse and void of feeling as many are not at all or very little to be mooued with so great cause of ioy The like may be said of all other common benefits whatsoeuer as when Salomon was appointed to be king in his father Dauids roome and this was done with the common consent of all the nobles and chiefe men of the realme it is said they gaue thankes vnto God and were exceedingly glad 1. Chron. 29.20 For Dauid said vnto them Now blesse the Lord your God and all the congregation blessed the Lord God of their fathers and bowed down their heads and worshipped the Lord and the king And they did eat and drinke before the Lord the same day with great ioy and they made Salomon the sonne of Dauid king the second time So this great benefit to haue one good prince to succeed another peaceably And then wee haue one good prince to succeed another was vnto them matters of great ioy In which respect we haue no lesse cause to reioyce than they that after the death of our late Soueraigne Queene Elizabeth of blessed memorie by whom we did enioy many great benefits who did restore religion and tooke order for the seruice seruants of the Lord as Dauid did we haue one in Gods great mercie to succeed that maintaineth the Gospell and that he is peaceably come to the Crowne as Salomon was then so that neither we are fallen into the hands of our enemies nor giuen vp vnto Popish idolatrie as both of them were greatly feared But as this benefit was greatly desired of many before and they thought that then they would reioice and otherwise they could not so we that enioy it must reioyce in it and so consider of the greatnesse of it that our hearts may be made glad with it and that wee may eat and drinke before the Lord and vse other of his benefits as in his presence with great ioy So is it said afterwards in the dayes of this Salomon when he had builded and made an end of the temple of the Lord and had with solemne prayers and sacrifices dedicated it vnto his seruice all the people of the land that came vp to Ierusalem to the dedication of that house when all things were finished The king sent away into their tents

by vertue of their office so farre as may make for his glorie and the good of his Church And in that respect all people that haue such set ouer them to raigne may with great freedome and comfort pray for them That the Lord would defend them in all dangers euen as hee hath set them ouer them at the first Therfore seeing the Lord hath vouchsafed vs this mercie to giue vs such a worthie king to raigne ouer vs who is his annointed that is one that commeth to the crowne not by vsurpation by murthering the right heires as some haue done not by tyrannicall inuasion and conquest but by inheritance lineally descending from his auntient progenitors the noble kings of this realme therefore I say we may with great assurance pray to God for him In this respect we may with great hope pray for the life of our king Prouerb 28.2 that as hee hath hetherto ouerthrowne the plots of traytors in his owne countrey of Scotland and in this kingdom also of England both of them his iust inheritance so it would please him to doe still and so he will doe if our sinnes doe not deserue the contrarie For many times because of the sinnes of the people a land often changeth her princes as the VViseman saith and as we see in the kingdome of Israel falling vnto idolatrie 1. King 16.8 that in the space of one yeare they had three or foure kings successiuely to raigne ouer them Therefore seeing it is our bounden dutie to pray for him 1. Tim. 2.1 according to the doctrine of the Apostle who willeth That supplications and prayers intercessions and giuing of thankes be made for all men and namely for kings and all that are in authoritie let vs be willing to doe it the rather because he is the Lords annointed that is come to the crowne by all lawfull and peaceable meanes approoued in the law of God that so wee may say from thence I know that the Lord will helpe his annointed So that though we could haue no comfort from our selues that we should be found worthie of such a prince yet seeing it hath pleased the Lord in the riches of his mercie to set him ouer vs for the good of this land wee may hope that he will haue respect vnto his annointed and not to suffer men to put downe him whom he himselfe hath set vp Euen as we had great experience of this in the dayes of our late Soueraigne the Queene how the Lord did miraculously preserue her out of the hands of the Papists her enemies when she was cast into prison and as she then said of her selfe Tanquam eius as a sheepe euery houre readie to be carried to the slaughter and at the last brought her to the kingdome so in the same he did as wonderfully preserue her in many dangers and conspiracies because shee was his annointed Dauid in many troubles prayeth in hope of Gods defence because he was his annointed And thus Dauid doth often comfort himselfe in his prayers when hee was in great trouble and in feare of the losse sometimes both of his kingdome and life and that both before he came to the crowne and after he comforteth himselfe with this That he was the Lords annointed that is that Samuel did annoint him to bee king by the commaundement of God and that that was not done vnto him in vaine but that the Lord who had called him vnto it would both bring him to it in time and defend him in it to the end As when hee was kept from the publicke assemblies by Saule and his great crueltie who neuer left seeking after his life but hunted after him continually 1. Sam. 26.20 as a man would after a Partridge as he sayth of himselfe whereupon he was driuen sometimes to hide himselfe and sometimes to flie out of the land and very seldome durst be seene openly he prayeth thus O Lord God of hostes heare my prayer Psal 84.8 hearken O God of Iaakob behold O God our shield and looke vpon the face of thine annointed that is not onely and principally vpon thy sonne Iesus Christ the Messiah who is appointed to be king and sauiour of the Church and for his sake doe it but looke vpon me whom thou hast appointed to be king and as thou knowest I haue not thrust in my selfe for then I might well thinke that all this were iustly come vpon mee And thus may all lawfull kings comfort themselues in all their lawfull proceedings against all the malitious attempts of their desperat enemies That God will defend them because of their calling and place that they be in and people that he hath set them ouer and say Looke vpon the face of thine annointed that is consider good Lord the place that I am in And so doth Dauid againe in the second Psalme where he doth with great admiration complaine of the multitude and maliciousnesse of his enemies saying Psal 2.1 Why doe the Heathen rage and the people murmure in vaine the kings of the earth band themselues and the princes are assembled together against the Lord against his Christ or annointed saying Let vs breake their bands and cast their cords from vs. VVhere because he was a figure of Christ therefore he speaketh of himselfe vnder that name calling himselfe the Lords Christ or the Lords annointed as wee see how afterwards it was verified in the person of Christ himselfe Act. 4.27 as the Apostles expound it in their prayer and say Doubtlesse against thine holy sonne Iesus whom thou haddest annointed both Herod and Pontius Pilate with the Gentiles and the people of Israel gathered themselues together But afterwards Dauid comforteth himselfe in the same Psalme with hope of Gods defence Psal 2.5 because of his calling and bringeth in the Lord speaking thus of him Then he shall speake vnto them in his wrath and vex them in his sore displeasure saying Euen I haue set my king vpon Sion mine holy mountaine as if hee had said he is my king and I haue set him vp therefore I will defend him VVhereas if he had set vp himselfe he could not haue had this comfort But I see that I cannot finish this doctrine at this present but must leaue it vnperfect vntill the next day The one and twentieth Sermon vpon the sixt verse The Lord will helpe his annointed and will heare him from his Sanctuarie by the mightie helpe of his right hand Euery man may comfort himselfe in the lawfulnesse of his calling COncerning the doctrine of faith in Gods prouidence and defence that we ought to haue from the lawfulnesse of our callings which out of these words we began to entreat of the last day it is further to be obserued that it is true not onely of kings and princes of whom it is here directly spoken but of all inferiour callings in the Church and commonwealth That whosoeuer is in any such place which is