Selected quad for the lemma: hand_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
hand_n	place_n	right_a	sit_v	9,908	5	7.8184	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02119	Meditations and disquisitions, upon the seven consolatorie psalmes of David namely, The 23. The 27. The 30. The 34. The 84. The 103. The 116. By Sir Richard Baker Knight.	Baker, Richard, Sir, 1568-1645.	1640 (1640)	STC 1226.7; ESTC S115817	99,457	216

Fruition but when thou vouchsafest to looke upon my face that looke of thine hath an influence of all true blessednesse and makes me find what a happinesse it is to have the God of Jacob for my shield But it should seeme that this Prayer belongs onely to David or at least to Kings who like David are the Lords anoynted and what is it then to us that are private persons It is true indeed that Kings are the Lords anoynted in a speciall manner but yet every child of God is his anoynted too for why else is it said of Christ that he was anoynted with the oyle of gladnesse above his fellowes if it bee not that his fellowes meaning the children of God be anoynted too Anoynted no doubt with the oyle of Grace but to bee anoynted with the oyle of gladnesse is the very thing I pray for here the very thing that makes mee long so much for the Courts of the Lord For one day Verse 10 in his courts is better then a thousand It is not so much the length of time as the measure of joy that makes the blessednesse Or is it that one day which shall never end as the day is in Gods Courts is better than a thousand which have an end as all the dayes of this world are If he had said one day in his Courts is as good as a thousand though this had beene a mighty odds yet it had bin but a thousand to one there had at least beene some proportion but when he saith One day in his Courts is beter than a thousand this seemes to exceed all possibilitie of comparison and leaves no place for any proportion Indeed one day in his Courts gives seisin of Eternitie where a Thousand that are spent any where else are but steps of Mortalitie If I be but one day in his Courts I shall see that which will bee a joy unto mee all the dayes of my life where if I be a thousand in any other Courts I shall see nothing but vanitie and vexation of spirit that which will grieve me to thinke of as often as I remember it And as it is true in respect of Time so it is no lesse true in respect of Place For I had rather be a doore-keeper in the house of my God then to dwell in the tents of wickednesse But is it such a disparagement to be a Doore-keeper What was the Angell with the flaming Sword but the Doore-keeper of Paradise and is there not a conceit that Saint Peter is the Doore-keeper of Heaven Which though it be a vaine conceit yet it may leade us to this congruous interpretation of Davids speech to conceive as if he said that hee had rather be Saint Peter in the house of God then be Annas or Caiphas in the Court of Herod Indeed in the sence that Christ is a Doore David may well bee content to be a Doore-keeper and though in Gods House there bee many Mansions yet seeing all of them are glorious even the Doore-keepers place is not without its glory But if you thinke the Office to be meane consider then whose Officer hee is for even a Doore-keeper is an officer in Gods house and God never displaceth his Officers unlesse it be to advance them to a higher Where in the Courts of Princes the greatest Officers are often-times displaced turn'd off often with disgrace However it be it shewes not onely the great glory of Gods House but the great humilitie of Davids heart and that he is not of the ambitious humour of the Mother of Zebedees sonnes whom no place would serve for her sonnes but to have one of them sit at his Right hand the other at his left O gracious God grant me but a Doore-keepers place in thy house and I will never aspire after any higher roome Not that I desire to let in and keepe out whom I please but that I may thereby have liberty to walke in thy house and to enjoy thy Presence in whose presence is the fulnesse of Joy for evermore What are the Tents of wickednesse but like Caves that have no light and like Vineyards that have no Fences and is there any comparison to bee made betweene such Tents and the meanest place in the House of God where God not onely affordeth Light but is Himselfe the Light Not onely is a Defendour but the Defence it selfe For the Lord is a Sunne and shield the Lord will give grace and glory I had heard Verse 11 before that In sole posuit Tabernaculum suum God hath placed his Tabernacle in the Sunne But I never knew he was himselfe a Sunne till now but what Sunne Not the Sunne that is but the child of light but the Sunne who is the Father of Lights Not the Sunne that was not till three dayes after it was light but the Sunne that was before ever any light was made Not the Sunne which the Heathen commit Idolatrie in worshipping but the Sunne whom it is Idolatrie not to worship Oh that the Heathen would all worship this Sunne it should not then be said Plures adorant Solem orientem quam occidentem That more worship the Sunne rising then setting for this Sunne once Risen never sets againe once shining is never any more Ecclipsed Oh then vouchsafe O God if thou be a Sunne to lighten my darknesse if a shield to protect my weaknesse if thou bee a Sunne warme my soule with the beames of Devotion if a shield defend my soule from the blowes of Temptation if thou be a Sunne O shine upon me with the light of thy Countenance if a Shield O stand betweene me and the assaults of Sathan for alas O Lord I am darknesse and weaknesse the Anvile of temptations the very Butt of Sathan if thou bee not a Sunne and a Shield unto mee O my soule God will doe more then this Hee will give grace and glory Grace to be a Shield unto us and Glory to be a Sunne unto us Hee will give Grace to prevent us and Glory to follow us Grace to walke uprightly and Glory if walking uprightly Grace for a foundation to Glory and Glory for a Crowne to Grace and if these things bee not enough hee will doe more yet Doe thou but walke uprightly and what good things soever there are in Gods gift they shall all be given thee for No good thing will God with-hold from them that live uprightly But how is this true when God often-times with-holds Riches and Honours and health of body from men though they walke never so uprightly We may therefore know that honours and riches and bodily strength are none of Gods good things they are of the number of things indifferent which God bestowes promiscuously upon the just and unjust as the raine to fall and the Sunne to shine The good things of God are chiefly Peace of conscience and joy in the Holy Ghost in this life Fruition of Gods Presence and Vision of his blessed Face in the next and these

distempered with violence of Passions for alas what good were it to have still waters and turbulent spirits Hee restores it indeed to life that was growne before in a manner quite dead and who could restore my soule to life but he onely that is the good Shepheard and gave his life for his sheepe which no shepheard ever did but Hee Saint Peter layd downe his life but he gave not his life for he would perhaps have kept it if he might and he layd it not downe neither as a shepheard for his sheepe but as a sheepe rather for his shepheard but this Shepheard gave his life for his sheepe Gave it quia oportuit indeed because it was necessary he should give it but yet quia voluit too because hee would giue it for if it had not beene voluntarie it could not have beene acceptable and if not acceptable never certainly have served for a Ransome and if not Ransomming no Restoring But is it not said The Shepheard was smitten and the sheepe were scattered and what was his smyting but the Giving his life and had he not done better to have kept his life then leaving it to leave his sheepe to scattering O my soule though they were scattered for a time yet it was but to be gathered together againe with the greater joy for though he left his life yet he left not his sheepe but had a care of them even in death for hee had power to lay downe his life and power to take it up againe and as he layd it downe for his sheepes Ransome so hee tooke it up for their justification Every shepheard knowes that sheepe are subject to many infirmities and knowes many infirmities to which they are subject and therefore is never without his Boxe of Tarre as the best remedie in cases of danger but if the danger passe his Tarre-boxe and touch upon the life he then gives them over and lets nature worke but the Lord is a Shepheard of another nature above the power of Nature He restoreth the soule when the life is in danger hee hath wayes of curing which no shepheard knows of but himselfe and if other helps fayle he need but to say Velo sis sanus I will Be thou whole and without any Tarre-boxe it is a present remedie And may I not now justly say The Lord is my shepheard I shall not want And yet perhaps there will be want for all this for is it enough that he restore my soule and then leave me What is it to restore my soule but to put it in statu quo prius in the state it was made at first which was after the Image of God in holinesse and righteousnesse and if I could not continue in this state when made in it how shall I continue in it when restored to it Hee will therefore supply this want too for having restored my soule in righteousnesse Hee will leade mee in the paths of righteousnesse that though left to my selfe I tooke a wrong guide and went astray yet when he leades me that is the way it selfe I may be sure I cannot possibly goe out of the way But alas O Lord these paths of righteousnesse have a long time so little beene frequented that all prints of a path are almost cleane worne out that it is a hard matter now but to find where the paths lye and if wee can find them yet they are so narrow and so full of rubbes that without speciall assistance it is an impossible thing not to Fall or goe astray Even some Angels and those no meane ones were not able to goe right in these pathes of righteousnesse but for want of leading went awry and perished O therefore Thou the great Shepheard of my soule as thou art pleased of thy grace to leade me into them so vouchsafe with thy Grace to leade me in them for though in themselves they bee pathes of righteousnesse yet to me they will bee but paths of errour if thou vouchsafe not as well to leade me in them as into them O the comfortable pathes of righteousnesse the very paths in which Enoch walked with God and which walked in as they should be will bring us to a better Paradise then that of our first Parents For if God leade us in these paths these paths will leade us to the place where the Goats shall be put on the left hand and the sheepe be taken on the right that now I am certainly come to the highest cause of my glorying to say The Lord is my shepheard I shall not want for at his right hand is the fulnesse of Joy forevermore But why is it that this great Shepheard will doe these great things for me Is it because he findes me to be a sounder sheepe and to have fewer blemishes upon me then some other Alas no for I am nothing but blemishes and unsoundnesse all over but Hee will doe it for his Names sake For seeing hee hath taken upon him the Name of a good shepheard he will discharge his part what ever his sheepe be It is not their being bad sheepe that can make him leave being a good shepheard but he will be good and maintaine the credit of his Name in spight of all their badnesse and though no benefit come to them of it yet there shall glory accrew to him by it and his Name shall neverthelesse be magnified and extolled But now O my soule though I can say I shall not want yet can I say I shall not feare For is not Feare an inseparable companion of Mortalitie and can I then choose but feare that know my selfe to be mortall and know also what the condition is of being mortall Not onely that I may dye but that I must dye and not onely must one day but may this day Alas this very minute I feare indeed when I consider my owne frailtie but when I consider that the Lord is my Shepheard I then am armed against all feare against this feare of death it selfe Hee that makes me to walke in Greene pastures and in paths of righteousnesse and keepes me from want hee also leades me by the hand as I walke and keepes me from feare Yea thou I walke in the Verse 4 valley of the shadow of death I will feare no evill Though I be brought to never so great extremitie though brought as low as the Valley of death though brought as neere to Death as the shadow to the body though brought to walke as a ghost amongst the dead yet I will feare no evill The shadow of death may perhaps be farre enough from it for all our life is but the shadow of death but the Valley of the shadow must needs be close to death as being the very entrance to it yet if I were brought to this doore of death if brought within the doore and compassed about with Death yet for all this for all that can be said or done I will feare no evill Will you not will you not