Selected quad for the lemma: hand_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
hand_n	david_n	lord_n	saul_n	9,635	5	10.3237	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A11818	The Christians daily walke in holy securitie and peace Being an answer to these questions, 1. How a man may doe each present dayes worke, with Christian chearefulnesse? 2. How to beare each present dayes crosse with Christian patience? Containing familiar directions; shewing 1. How to walke with God in the whole course of a mans life. 2. How to be upright in the said walking. 3. How to liue without taking care or thought any thing. 4. How to get and keepe true peace with God; wherein are manifold helpes to prevent and remove damnable presumption: also to quiet and to ease distressed consciences. First intended for private use; now (through importunity) published for the common good. By Henry Scudder, preacher of the word.	Scudder, Henry, d. 1659?; Davenport, John, 1597-1670.	1631 (1631)	STC 22117; ESTC S106698	278,031	844

proceedeth from base and cursed causes namely from ignorance of God from unbeliefe and distrust of God in whomsoever this sinne raigneth hence it was that the Heathen abounded in this sinne And by how much this Carefulnesse is in any though it raigne not by so much he may be said to be of little sound knowledge and of little faith Sixtly Carefulnesse and hanging in doubtfull suspence about successe in any your lawfull indevours be it whether you or yours shall prosper or whether you shall profit by the meanes of grace or whether you shal be saved in the end doth produce many dangerous and mischievous effects First It will cause you to neglect provident care to use the meanes of this life or of that which is to come according as you doubt of successe in either or if you neglect them not utterly yet you shall have no heart to go about them For those that goe about others workes usually neglect their owne so you will be apt to leave your owne worke undone when you take Gods worke out of his hands And who is hee that can take paines about that which he feareth wil be to no purpose and will be labour lost Secondly you will be ready to use unlawful means for anything when you doubt of succes from lawful Thirdly Taking thought doth divide distract over-loade weare and waste the heart and spirits nothing more Fourthly You can never be thank full to GOD for anything whereof you feare that you shall have no good successe Fiftly This taking thought and plodding about successe with doubtfull feare will deprive you of the comfort of all those good things you have had and which now you doe enioy Sixtly nothing will bring ill successe unto you sooner than to be taking thought and be troubled about what may be For when any man shall not withstanding the experience hee hath had or might have had of Gods power love care and truth of his promises yet distrustfully care so far as not to content himself with his own worke so far as provident care leadeth him but also will take Gods worke and the burthen of his worke upon himselfe caring about successe which onely belongeth to God and which God onely can doe and beare this folly and presumption doth so much provoke God that it causeth him out of his wise Iustice to cease caring for such a one leaving him to his owne care and to his wit friends or any other earthly helpes to make him by wofull experience see feele how little any or all these without GOD can availe him Nay it causeth God not onely to withdraw his owne helpe but the helpe of all things wheron such a man doth relye and which is more causeth them in stead of being for him to be utterly against him Is it not just with God that whosoever will not be beholding to God to beare their burthen but will take it up and beare it themselves should be made to beare it alone to the breaking of their back or at lest to be much bowed and crusht under it Wherefore all these things waighed I returne to the exhortation or conclusion before propounded viz. Roule your selfe and your affaires upon God Cast all your care on God be carefull in nothing Oh! How happy are we Christians if we did but know or knowing would enioy our Happinesse We are cared for in every thing that wee need and that can bee good for us We may live without taking thought or care in any thing Our worke is onely to study and indevor to please God walking before him in sincerity and with a perfect heart then we may cleave to him and rest on him both for our bodies and soules without feare or distraction GOD is Al-sufficient and all in all to such he is known by his name Iehovah to such even to bee the being and the accomplisher of his promises to them If we shall wisely and diligently care to doe our work we serving so good and so able a master need not care for our wages If we would make it our care to obey and please so good and so rich and bountifull a Father We need not be carefull for our maintenance here in our minority and non-age nor yet for our eternall inheritance when we shall come to full age We in this holy security and freedome from Carefulnesse if wee were not wanting to our selves might live in an heaven upon earth and that not onely when wee have meanes for even then our securitie is in God not in the meanes but when to the eye of flesh we have no meanes For God is above and more than all meanes That you may leave carking and be brought to cast all your care on God 1 Deny your selfe and your owne wisedome bee not wise in your owne conceit nor presumptuous of your wit skill or meanes 2 Get soùnd knowledge faith hope and confidence in God live by faith beleeving to the preservation both of body and soule Get not onely faith in his promise but in his providence also When you shall see no way or meanes of having the good you desire or of keeping you from the evill which you feare or of delivering you from the evill you feele then call to minde not onely the promises of God viz. I am with you I will not leave nor forsake you and All things worke together for good and many such like but beleeve also that God will provide meanes to bring to passe what he hath promised though yet you see not how When you can say with faithfull Abraham God will provide you shall be out of feare and doubt But if with Abraham in the case of the promise of issue of his body in whom the Nations of the earth should be blessed you beleeve GODS promises in the maine but not Gods providence in the meanes then you will be so fearefull doubtfull and carefull that of your selfe or by others solicitations you wil readily find out and use unlawfull meanes to obtaine the thing promised as he did when he went in to Hagar or to faint in waiting as many others have done For we see the like in David when he had faith in Gods providence he could say of Saul The Lord shall smite him or his day shall come to dye or he shall descend into the battell and perish The LORD forbid that I should stretch forth mine hand against the Lords annointed But when he doubted of Gods providence then he saith I shall now perish one day by the hand of Saul 3 Give all diligence to make your Calling and Election sure For when you know assuredly that GOD is your heavenly Father and Christ Iesus your Redeemer and that you are of his family having your name written in heaven you then shall easily free your heart from being troubled with feare and carking care being sure that your heavenly Father and Savior

brotherly 1 When you love them out of a pure heart fervently which ●s when you love them because they are brethren partakers of the same Faith and Spirit of Adoption having the same Father and being of the same houshold of faith with you 2 When you love them not onely with a love of humanity as they are men for so you love all men even your enemies nor yet onely with a common love of Christianity wherewith you love all professing true Religion though actually they shew little fruit and power thereof but with a specialty of love for kinde spirituall and for degree more abundant Therefore it is called brotherly kindnesse and a servent love distinct from charitie or a common love 2 Pet. 1. 7. Where this love is it will knit hearts together like ●onathans and Davids making you to be of one heart and soule It will make you enjoy each others societie with spirituall delight It will make you to beare one with another and to beare each others burthens It will make you to communicate in all things communicable with gladnesse and singlenesse of heart as you are able and that by a specialtie beyond that which you shew to them which are not alike excellent Yea it is so entire and so ardent that you will not hold your life to be too deare to lay downe for the common good of the brethren When therefore you meete with those that feare God make improvement of the Communion of Saints not onely by communicating in naturall and temporall good things as you are able and as there is neede but especially in the communion of things spirituall edifying your selves in your most holy faith by holy speech and conference and in due time and place in reading the holy Scriptures good Bookes and by prayer and singing of Psalms together That your singing may please God and edifie your selfe and others observe these Sing as in Gods sight and in matter of prayer praise speake ●o God in singing The matter of your Song must be spiritual either indited by the Spirit or composed of matter agreeing thereunto You must sing with understanding You must sing with judgement being able in private to make choise of Psalmes befitting the present times and occasions And both in private and publike to apply the Psalme sung to your owne particular ●s when how ●o pray and praise in the words of the Psalme taking heede that you do not apply the imprecations made against the enemies of Christ and his Church in generall to your enemies in partilar also know how to confirme your faith and incline your will and affections when you sing the prophesies of Christ promises threats commands mercies judgements c. You must make melody to the Lord in your heart which is done 1 by preparing and setting the heart in tune it must be an honest heart 2 the heart must be lift up 2 the minde intentive 4 the affections fresh and new the heart beleeving and in matter of prayse and thanks joyous Lastly the voyce must be distinct and tuneable Lose not your short and precious time with idle complemēts worldly discourses or talke of other mens matters and faults nor yet Athenian-like in a barren and fruitlesse hearing and telling of newes out of affectation of strangenesse and novelty But ●et the matter of your talke be ●ither of God or of his Word and ●ayes wherein you should walk ●r of his works of Creation Preservation Redemption Sanctifica●ion and Salvation of his Iudgements which he executeth in the world and of his mercies shewed towards his people or matter of Christian advice either of the things of this life or of that which is to come Impart also each to other the experiments and proofes you have had of Gods grace and power in this your Christian warfare And as there shall be cause Exhort admonish and comfort one another To doe all these well it will require a specialty of godly wisdome humility and love If these three be in you and abound your societie will bee profitable The strong will not despise the weak neither will the weake iudge the strong You will be farre from putting a stumbling-blocke or an occasion to fall in your brothers way but you will follow after the things which make for peace and things wherewith you may edifie one another You will then beare with each others infirmities and not seeke to please your selfe but your neighbour for his good to edification You must first be wise to make choise not onely of such matter of speech as is good and lawfull but such as is fit considering the condition and neede of those before whom you speake In propounding questions you must not onely take heed that they be not vaine ●colish and needlesse such as ingender strife and doe minister and multiply questions rather than godly edifying but you must be carefull that they be apt and pertinent both in respect of the person to whom they are propounded in respect of the person or persons before whom they must bee answered Some men have speciall gifts for one purpose some for another Some for interpreting Scripture some for deciding of controversies some for discovering Satans methods and enterprises some are excellent for comforting and curing afflicted and wounded consciences some are better skilled more exercised in one thing than in another And some also of Gods deare children as they are not able to ●eare all exercises of Religion so neither are they capable of hearing and profiting by all kinde of discourses of Religion If this were wisely observed Christian con●rence would bee much more ●uitfull than usually it is Secondly you must be lowly●●ded and of an humble spirit or presuming above your gifts ●nd calling When you speake ●f the things of God be reve●end serious and sober keeping your selfe within your sine both of your calling and the measure of the knowledge and grace which God hath given you speaking positively and confidently only of those things which you clearly understand and whereof you have experience or sure proofe Thinke not your selfe too good to learne of any neither harden your necke against the admonitions and reproofes of any If you have an humble heart you will doe as David did when he was admonished and advised by a woman He saw God in it and blessed him for it he received the good counsell and blessed it he tooke it well at Abigails hands and blessed her Now blessed bee God which hath sent thee to meet me this day saith he and blessed be thy advice and blessed bee thou which hast kept mee this day from comming to shed bloud c. Thirdly there will be need of the exercise of much servent love and charitie even amongst the best For sith that Satan doth

of GOD is twofold or one and the same in different degrees The first is an actuall entring into and mutuall imbracing of Peace betweene GOD and man The second is the Manifestation and Expression of this Peace The first is when God and man are made friends which is when GOD is pacified towards MAN and when man is reconciled unto God so that now God standeth well affected towards man and man hath put off Enmitie against God which mutuall* Attonement and Friendship Christ Iesus the onely Mediator betwixt God and man hath by his satisfaction and intercession wrought for man and by his Spirit applieth unto and worketh in man For untill this Attonement be made and applied God in his just Iudgement and Hatred is an Enemie unto man for sin and man in his evill minde and unjust Hatred is an Enemy unto GOD and unto all goodnesse through sinne This first Peace is Peace of God with man inherent in God working the like disposition of Peace in man towards God and is the fountaine from which the second 〈…〉 The second kinde or rather further degree of Peace of God is the operation and manifestation of the former Peace which is a peace of God in man wrought by the Spirit of God through the apprehension that God is at peace with him This Peace is partly and most sensibly in the Conscience which is called Peace of Conscience and may also be called peace of Iustification according to that Being iustified by faith wee have peace with God c. And it is partly in the whole reasonable man whereby the will and affections of the soule agree within themselves and are subiect to the inlightned minde conspiring all of them against the commonadversary the flesh which yet remaineth in everypart this may be called peace of Sanctification according to that of the Apostle Being made free from sinne and become servants of God you have your fruit in holinesse This is the agreement of all the members to become servants to righteousnesse unto Holinesse Not but there will be warring alwayes in our members but it is not the warring so much of one Member against another as the warring of the Flesh in every member against the Spirit which also warreth against the flesh in every member Which lusting and fighting of flesh against the spirit beginneth in man as soone as the Spirit hath wrought the former peace of Holines in setting each member into dueframe and order Moreover this peace of Sanctification consisteth in this that albeit a Sanctified man must never be nor ever is at peace with sin so that it doth not assault and molest him or that hee should subject himselfe to it or have it absolutely subject to him in this life yet hee hath a peace and quiet after a sort and in comparison from sinne is so much that he is freed from the dominion and power of sinne to hurt him or to reduce him to his former bondage unto sinne Now so farre as a man getteth a conquest over his lusts that they are kept under and forbeare to assault and molest him so farre he may be said to have this peace of Sanctification The Conscience when it is awake and stirring and in the Act of enquirie and of Inditing accusing condemning man for sinne doth withall Pricke Lash Gripe Sting and Wound the heart with unutterable unconceiveable griefes feares and terrours through the apprehension of Gods infinite eternall and iust Wrath for sinne Now when GOD by his Spirit giveth any true hope and assurance unto a man that his lustice is satisfied concerning him through Christ and that now all Enmitie and Wrath is done away on Gods part and that hee loveth him in Christ with a Free Full and Everlasting love hereby he speaketh peace to the Conscience having done away all the guilt of sinne which before molested it through sense of Gods anger and feare of punishment Hence ariseth peace and comfort in the Conscience which therefore is called Peace of Conscience Thus the mind ceaseth to be perplexed and by faith in Christs death through the Spirit becommeth quiet with an Heavenly tranquility resting on the Word of promise and according to the measure of cleare apprehension of Gods love in Christ in the same measure the minde is at sweet agreement within it selfe without feare or trouble and in the same measure hee hath peace of Conscience flowing from the assurance of Iustification As soone also as a man beginneth Actually to be at Peace with God his lusts doe beginne to be at Warre with him rebelling against the law of his minde which yet may by little and little be subdued and conquered though not all lusts at any time nor yet any one fully in this life yet by vertue of the peace now made with God if he wil improve it by seeking helpe of God if withall he take to him the Compleate armour and doe fight manfully under Christs bāner he may so prevaile against them that he shall be assaulted with fewer Temptations from his owne concupiscence than hee was wont in so much that they do not so oft nor so strongly assault him as in former times Now so farre forth as the powers and faculties of man agree in their fight against sinne and doe so subdue it that it doth not assault and molest him hee may be said to have the peace of sanctification The first peace whereby God is pacified and is become propitious and gracious to man is absolutely necessary to the very being of a Christian The second which riseth from the manifestation of this Peace unto a man and the sensible feeling of the operatiō of this Peace in man is not necessary to the being of a Christian at least in a sensible degree of it but to the well-being of a Christian it is necessarie For a man may be in the favour of God and yet be without the sense of this Peace in himselfe Because this peace of Conscience doth not flow necessarily from the being in GODS favour but from knowledge and assurance of being in his favour Now a man in many cases may loose for a time his sense of Gods favor his faith being over-clouded with feares and unbeliefe as it was with David after his adultery with Bathshebath and murther of Vriah who yet was upheld secretly by his right hand as the Prophet was in another case by vertue of that first peace of GOD yet untill GOD did give him the sense and feeling of His loving Countenance hee was without the second Peace the peace of Conscience Yea though God by Nathan in the outward Ministery of his Word had given him assurance of Gods loving kindnesse saying The LORD hath put away thy sinne thou shalt not dye That first peace is absolute and admitteth of no degrees The second which floweth thence both in respect of peace of Conscience and in respect of good