Selected quad for the lemma: hand_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
hand_n	good_a	king_n	lord_n	7,040	5	3.9036	3	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A48445	Some genuine remains of the late pious and learned John Lightfoot, D.D. consisting of three tracts ... : together with a large preface concerning the author, his learned debates in the assembly of divines, his peculiar opinions, his Christian piety, and the faithful discharge of his ministry.	Lightfoot, John, 1602-1675.	1700 (1700)	Wing L2070; ESTC R12231	207,677	406

several Words much in Tendency to the same thing or at least not much different In Amos Ch. v. 9 it is used and rendred as here That strengthned the Spoiled against the Strong In other Places it is rendred To comfort one's self as Job ix 27.x.20 c. The Greek hath rendred it here Spare me a little that I may be refreshed The Syriac That I may have Rest. We will take our English and applying to the S●nse of other Transl●tions we cannot better und●rstand it than of STRENGTH of Soul or Mind Streng●h of Grace or Comfort For we can hardly think that sick or dying David as he seems very near it in this 39th Psalm should beg only Recovery of Body to have his Health again and then to die but that if he aimed at that the Concernment of his Soul was especially in his Eye viz. That God would spare him that he might g●t a lively and fit Composure to die without fainting or drooping in Soul This may justly call us to consider what Spiritual Strength a Christian had need to have against he die Men little consider how much Christian Strength is requisite to encounter with Death and few indeed have clear Apprehensions what Dying is And where are such Persons then when they come to die Rev. iii. 10 Mention is there made of the Hour of Temptation which should come upon all the World to try them that dwell upon the Earth It means a sad Persecution of the Church raised by the Jews not long before the Fall of Jerusalem Of which our Saviour Mat. xxiv 9 Then shall they deliver you up to be afflicted and shall kill you and ye shall be hated of all Men for my Names sake And of this you read 1 Pet. iv 17 For the Time is come that Judgment must begin at the House of God But that HOUR of Temptation may well be applied to the Hour of Death which is an Hour of Temptation or Trial indeed and an Hour of Trial that goes all the Earth over and none escapes it tho' there be but few that consider it And what Christian Spiritual Soul-Strength is required to bear the Brunt of this Hour of Trial II. The Necessity of Government explained from this Text Judg. xvii 6 In those Days there was no King in Israel but every Man did that which was right in his own Eyes THIS is the Under-song again in the last Verse of this Book and in Preface to Chap. xviii and xix and still where mention is of some horrid thing a doing here of the Idolatry of Micah Chap. xviii of the Idolatry of the Danites Chap. xix of the horrid Wickedness of Gibeah as if it gave a reason of those Wickednesses Why Micah set up Idolatry because there was no King in Israel Why the Danites set up Idolatry because there was no King in Israel Why the Men of Gibeah were so abominable because no King in Israel These Stories were all before the time of any Judge tho' set in the latter end of the Book Among many Proofs for which take these Four First The Idolatry in Dan was the first public Idolatry And therefore the Tribe of Dan is left out in Rev. vii Secondly Phineas was at the War at Gibeah Ch. xx 28 but he could not be alive then unless it were before the Judges Thirdly The Sin at Gibeah is spoken of as a beginning of Sin Hos. x. 9 O Israel thou hast sinned from the Days of Gibeah Fourthly Deborah speaks of the Idolatry of Dan and the Loss at Gibeah as things done and past Chap. v. 8 They chose new Gods then was War in the Gates Was there a Shield or Spear sound among Forty Thousand in Israel And why no King in Israel God had appointed them another Government the Sanhedrin And that sat in those Days but was corrupt And thereupon God raised Judges And when those were corrupt he raised Kings So that the Question is whether the Words mean before there was any Judge or any King And it is indifferent for it means before such a one stood up to rule and reform which was God's Disposition of Israel after they were seated in the Land of Canaan Under the Sanhedrin the Land was conquered They should have had no Enemy had they been as they should so God promised They had only the Sanhedrin which was to see to Laws and Religion But that was careless now And so Wars arising Judges stood up And when Judges were evil then Kings Now this partly shews these Stories were before the Judges and partly shews the reason of the Evil because there was no Overseer or Reformer In the Words are two things severally expressed First There was no King Secondly All did what was right in their own Eyes And a Third thing we may observe upon the Connexion They did so because there was no King in Israel God bids them create a King of their Brethren Deut. xvii and yet was angry when they asked a King and he saith He gave them a King in his Anger and Zech. xi 6 I will deliver every one into the Hand of his King How do all these hang together He appoints how to appoint a King and yet would not have one He gives one but saith it is in Anger He says he will give every one into the Hand of his King and yet saith Evil was for want of a King I answer It was God's Determination to set up a Glorious Kingdom yet he liked not the People's asking a King in Imitation of the Heathen and distrusting God's Providence for them as he had shewed by the Judges And he raised them Kings and put great Charge in their Hands and by those that were good did great things as under David Solomon Ezekiah Josiah It was good that the People were in the Hand of those Kings And it is said by way of threatning Zech. xi I will deliver the Men every one into the Hand of his King and they shall smite the Land But that means Caesar that they had chosen in Opposition to Christ. For that Chapter is a meer Prophesie of God's Judgment upon the Leaders among the Jews for their Rejection of Christ. It had been good for Israel now had they been in the Hand of good Kings But there was no King at all and therefore every one did what was right in his own Eyes And hence I raise this Doctrine That it is happy with a People where there is Government to restrain that every one do not that which is right in his own Eyes Even they that are for Liberty of Conscience will not deny this Now to prove this I. The first proof of this is by the rule of Contraries Unhappy the Sheep that are without a Shepherd like a Man without Conscience to govern and restrain him Unhappy Family where there is no Restraint Such was Eli's Unhappy City where is no Restraint Such was Sodom This Man came in to sojourn and he will needs

Comfort of some good Men under any Scruples or Fears of Conscience occasioned hence consider two Things I. When God requires Holiness as he justly requires it he requires not of you what Holiness is possible for Man but what Holiness is possible for you There are Degrees of Holiness and God requires not that every one should come up to every Degree but every one to what Degree he can Not every one to be a Bezaleel to contribute so incomparable skilful Work towards the Tabernacle but every one to contribute the best he can God measures Holiness that he requires from us not by any Men's Measure but by the thing it self He saith not to us Be holy as Enoch as Abraham as David as Paul but he saith Be ye holy for I am holy It is true the Apostle speaks of perfecting Holiness in the Fear of God 2 Cor. vii 1 but his Meaning is not to bring it to as great Perfection as ever any did but to bring it to as great Perfection as you are able There hath been many a good Soul that hath sitten down in much Sadness because they could not find they were so holy so zealous so fervent so very pious as others they have had their Eyes upon That as it was the Pharisee's Pride God I thank thee that I am not as other Men So it is their Sadness on the other Hand Lord it grieves me that I am not so good as such other Men. Such Emulation and Imitation is a good Perswader but it is not a good Rule It is a good Imitation to Holiness but it is not a good Judgment concerning a Man's Estate The Rule of so judging must be another Way I may compare Holiness to the Manna gathered and measured in the Wilderness He that had gathered less than another when it came to be measured had as much as the other The poor Christian that hath not so much Holiness as another yet if he have true Holiness it bears as full Measure in God's measuring as he that hath more For God judgeth by the Truth and Reality of Holiness not barely by the Degree And II. For Truth and Reality he looks at the Heart rather than the Action As our Saviour look'd at the Heart with which the Widow in the Gospel offered her Mites rather than at the Value of the Gift it self which indeed was as good as nothing And in that Passage of our Saviour to his Disciples when they were asleep while they should have been watching with him in his great Exigent had he judged them by the Action their Sleeping it had been Wo with them but he judgeth by their Heart and Spirit The Spirit is willing but the Flesh is weak And in his Words you see that the Willingness of the Heart is that that he looks after And the Holiness of a Man brought into that Circle is reckoned according as his Will stands to Holiness so is he Holy or not Holy And if his Failing be not in his Will God passeth by the Failing of his Action II. An Explanation of those Words of Christ That Servant that knew his Lord's Will and prepared not himself neither did according to his Will shall be beaten with many Stripes but he that knew not and did commit Things worthy of Stripes shall be beaten with few Stripes Luke xii 47 48. PREPARED not himself In the Greek it is only Prepared not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Word Himself not there So that some construe it Prepared not for his Lord those Things that his Lord would have him to prepare for him But the Sense that our English gives it may very well justifie it self viz. That prepared not nor set himself to do his Lord's Will Nor did it As intimating to this Purpose that tho' he was not able to do his Lord's VVill completely as he should have done yet did he prepare and set himself to do it the best he could No he did not And the Syriac Translator leaving out the next Clause Neither did it shews that he understood this in this Sense and that his doing his Master's VVill had been fair if he had but set and prepared himself the best he could to do it VVe might hence observe that Men that will do the VVill of God must prepare bend and set themselves to do it They must take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Jews oft speak Full Bentness and Purpose of Heart to do the VVill of God if they ever hope to do it acceptably Many and few Stripes The mention of these may cause us to think of that Law that seems to stint Stripes to a set and certain Number Deut. xxv 2 If the wicked Man shall be worthy to be beaten the Judge shall cause him to lye down and to be beaten before his Face according to his Fault by a certain Number Forty Stripes he may give him and not exceed Upon which Passage let us observe one or two things I. That whereas it is said The Judge shall cause him to lye down and to be beaten the Psalmist alludes to it when he saith The Wicked or Ungodly shall not RISE UP in Judgment Psal. i. 5 For so the VVords are in the Original they shall not rise up Upon which some have concluded that there shall be no Resurrection for wicked Men and it were the better for them if there were not But the VVords are to be taken as speaking in Allusion to that Practice The Malefactor that was to be beaten was to be laid or bowed down and so beaten And in Allusion to the same is that Rom. xi 10 Bow down their Backs always as the Malefactors is when he is to be beaten II. VVhereas there is Speech of Forty Stripes it means not that whosoever was beaten had so many Stripes laid upon him but for no Offence they were to exceed that number And they when they went to the highest yet ever abated one of that Number lest they should exceed 2 Cor. xi 24 Of the Jews five times received I Forty Stripes save one For they had three Cords of the same length tied to a Handle and with that threefold Lash they gave Thirteen Strokes which made Nine and Thirty Lashings But there was Abatement of Stripes according to the Abatement of the Offence and the greater Offence had more Strokes and the less fewer As it was a greater Offence for a Servant not to do his Master's VVill when he knew it therefore to be beaten with many Stripes than to transgress against it when he knew it not Therefore that Servant was to be beaten with less Stripes III. He saith He that knew his Lord's Will and did it not But he saith not He that knew not his Lord's Will and did it not For it was not likely he should do it when he knew it not But he saith He that knew not his Lord's Will and committed things worthy of Stripes For he can do no otherwise that knows not his

Communion III. This Communion is twofold Doctrinal and Spiritual 1. Doctrinal As they do communicate in one and the same Faith or Profession of one and the same Religion So all Protestant Churches hold Communion in one and the same Doctrine of Faith and in regard of that Disunion with the Church of Rome Holland and We tho' so disunited in regard of civil Converse yet we are at Communion as Christians in the Profession of the same Religion But this is not the Communion the Article means It speaks of Communion of Saints Now every prophane carnal Protestant may hold such Communion in outward Profession of the same Religion Thousands of prophane Persons in England hold Communion thus even with the preciousest Saints viz. That they acknowledge the same Articles of Religion and yet are far from the Communion of Saints here spoken of Therefore the Communion of Saints is II. Spiritual A hidden Manna a Communion that the World knows not a Spiritual Interest and Communicating which they only partake of and which they only are sensible of Which we may discern the better by observing these things 1. That there is one and the same Spirit in every true Saint of God in the World 1 Cor. xii 4 There are Diversities of Gifts but the same Spirit True there are Diversities of Degrees of Grace and of Operations but one and the same Spirit that worketh all in all As Kinsmen have Communion in Kindred because the same Blood runs in all their Veins so Saints have Spiritual Communion because the same Spirit dwells in them all As in that Comparison that they are Members of the same Body because the same Spirit of Life is in every one of the Members It was the Custom with the Jews to enter into Communion by eating of the same Bread To which the Apostle alludes 1 Cor. x. 17 For we being many are one Bread and one Body for we are all Partakers of that one Bread And hereupon they might not eat with those with whom they might not have Communion So Christ feasts all his with the same Spirit 1 Cor. xii 13 For by one Spirit are we all baptized into one Body whether we be Jews or Gentiles whether we be bond or free and have been all made to drink into one Spirit That it is that that gives their Souls Life and Growth because they are all fed with the same Spirit This is the Hunger and Thirst of a Child of God to be filled and refresh'd with his Spirit And this is the feeding and refreshing God affords them John vi 55 63. For my Flesh is Meat indeed and my Blood is Drink indeed It is the Spirit that quickeneth the Flesh profiteth nothing The Words that I speak unto you they are Spirit and they are Life And John vii 37 39. If any Man thirst let him come unto me and drink But this spake he of the SPIRIT which they that believe on him should receive This was David's Hunger and Thirst when his Soul was almost starved by his great Fall Psal. li. 11 12. Cast me not away from thy Presence and take not thine Holy Spirit from me Restore unto me the Joy of thy Salvation and uphold me with thy free Spirit And this is a Trial whether a Soul be alive and healthy and whether a Person be a Saint or no by his longing and hungring for the Spirit of God Examine your Stomach what craves it Lord give me Corn and Cattel After these things the Gentiles seek not the Saints of God But Lord give me thy Spirit fill me with thy Grace support my fainting Soul with the Spirit of Grace This is a blessed hungring and thirsting which shall be blessedly satisfied Matth. v. 6 Blessed are they which do hunger and thirst after Righteousness for they shall be filled Thus in the first place Saints have all Communion in the same Spirit of Christ drink of the same Fountain eat and feed upon the same Manna 2. Thus all communicating of the same Spirit of God they have by that Spirit Communion with God himself 1 John i. 3 And truly our Fellowship is with the Father and with his Son Jesus Christ. A high Saying blessed Apostle Fellowship with God and Christ Let Haman brag of his great Friendship with Ahashuerosh Let Men b●●st of their accompanying with this and that great Man their Friendship and Acquaintance with this or that noble Person it is enough if I can say I am acquainted with God I have Friendship and Fellowship with God and his Son Jesus Christ. Acquainted with God Communion with Christ Brave Company That Man can never be alone never want excellent Company Ah! poor Paul how dost thou do for Company in a dark lonely Prison Daniel how solitary art thou in a Den of Lions when thou hast no Company but those cruel Creatures Oh! nunquam minus solus quam cum solus I have God and Christ with me they keep me Company and I can have no better And so God himself hath promised When thou goest thro' the Waters I will be with thee Observe that Promise Matth. xxviii ult I will be with you always even unto the end of the World Alas we shall be in Prisons in Stocks Ay but then ye shall not be alone for I will be with you to the end of the World What mean such Expressions but that God is present near to his own People in an extraordinary manner different from common Providence That Expression Walking with God doth hint special Intercourse and Converse 'twixt God and the Saint as 'twixt two Friends walking together Observe a feeling Exposition of it Psal. lxxiii 23 24 c. Nevertheless I am continually with thee thou hast holden me by thy Right Hand Thou shalt guide me with thy Counsel and afterward receive me to Glory Whom have I in Heaven but thee and there is none upon Earth I desire besides thee Here let us stay and we may stand amazed that poor sinful Men may have the Honour and Happiness of Communion with God Will God dwell upon Earth It was Solomon's Wonder So may we wonder at this that God should Converse be in Fellowship and in Familiarity with Men. If God should take Advantage of that Be not unequally yoked how far may this speak contrary to such Communion For what infinite Inequality is th●●e 'twixt God and Man Creator and Creature Dust and Glory An Expression of this Communion you have Rev. iii. 20 If any Man hear my Voice and open the Door I will come in to him and will sup with him and he with me And another Es. lxvi 1 2. Thus saith the Lord The Heaven is my Throne and the Earth is my Footstool Where is the House that ye build unto me And where is the Place of my Rest For all those things hath mine Hand made and all those things have been saith the Lord. But to this Man will I look even to him that is poor and of a contrite