Selected quad for the lemma: hand_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
hand_n	body_n	eye_n	foot_n	6,516	5	6.8863	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A51427	The presentment of a schismaticke by Thomas, Lord Bishop of Dvrham ; in his sermon preached at the cathedrall church of Saint Pauls the 19 of Iune, 1642.	Morton, Thomas, 1564-1659.	1642 (1642)	Wing M2846; ESTC R22069	15,026	30

all who above all things delighteth in the unanimity of his Children for take away Unitie and all Sympathy is dissolved which is a compassionate assertion one to each other which the Apostles sheweth in his comparison betwixt the Church of God and Mans body wherein the Members doe mutually rejoyce and greene at the joy or griefe of each other in so much as if the Hee le bee prickt the tongue cryes I am hurt and every part of the body if it were a tongue would cry the same I am hurt this is called the sympathy of the members of the body but when Members are dislocated and disjoyned then mutuall affection is deaded and where Sympathy ceaseth fare well all Charity which necessarily seperateth it selfe together with the separation now I beseech you losses of Unitie Sympathy and Charity are not these injuries And commonly all these spring from one roote envie For Ecclesiasticall records tell us that the Originall of Schismes hath been that he who according to the first Character of the contentious person did make ostentation of his owne worthinesse and found not respect from Governours in the Church did thereupon picke quarrels with her in one pretence or other even as Aerius the Head of a faction because he could not obtaine to bee made Bishop was the first that spake against the degree of Episcopacy it selfe But yet there was peradventure some title of worthinesse of learning in such kinde of men in ancient times But what now Our Apostle according to the former comparison of members of the Church and parts of mans naturall body wishing the contentation of every part and to avoyd envie The hand saith he will not say because I am not the eye I am not of the body meaning every part of the body contenteth it selfe with the naturall Order it hath in the body else their would be a dissolution of the whole body But in these times the hand and foot both mutine cause they are not eyes and except our Coblers and Weavers bee allowed for Ministers they will acknowledge no head nor member how these should receive so much tolleration anywhere within this Church I know not except men thought themselves worthy to bee led with blinde guides when as there might be as true Doctrin some time expected from Bedlam whereof some examples might be given if such Doctrines were not fitter for a Stage then a Pulpit But to speak one word of them who arrogat the spirit themselves by their extemporall faculty wch they bragge of and enveighing against Popery notwithstanding make themselves Popish yea very Popes for this is the excellency which the Pope of Room boasteth of that he is the supreame and sole infallible Iudge in matters of Doctrine a priviledge thus expressed by the Iesuite Valentianus Papa sive diligentium adhibuerit sive non adhibuerit tamen infalibiter judicat that is whensoever the Pope determineth any doctrine his judgement is infallible whether he use diligence to try the Truth or not which is flatly the heresie of Enthusiasticks As for the impiety against God it is evident in this that the Churches wherein Schisme is made are called the Churches of God And the God of these Churches is called the God of Peace and so stiled by Saint Paul almost in every Epistle a●Romans 15.13 in his blessing to them The God of Peace be with you all 2 Cor. 13.11 He joyneth blessing and admonition together Live in Peace and the God of Love and Peace be with you Phil. 4.7 Hee prayeth That their hearts and mindes may bee possessed with Gods peace 2 Thess. 3.16 His Prayer to the Thessalonians is That God would give them peace {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} alwayes and by all meanes Peace is a Iewell But to what end is this even to know that he that is enemy to the Peace of God is also enemy to the God of peace For 1 Cor. 14.33 For God is not the God {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} that is of Tumultuousnesse confusednesse but of peace as in all the Churches of the Saints Sacriledge was the last Character wherewith Augustine decyphred this contentious man And Sacriledge being a depriving the Ministers of God of their due God by the Prophet accounteth it a Robery to Himselfe But is it possible that devout men who are so great enemies to Idolatry and assume to bee above all others spirituall should become Sacrilegious The Apostle sheweth this was no newes in his dayes Rom 2.22 Thou that abhorrest Idolls Committest thou Sacriledge Match we now an Idolatrous and a Sacrilegious Man together as the Apostle doth here and the Sacrilegious will thinke that the Idolatrous is farre more execrable then he himselfe can be This Text which I have alleadged will say no for doubtlesse Saint Paul the most excellent disputant that hath bin knowne knew his Logicke in reasoning for when hee condemne the Sacrilegious Iew in comparison of the Idolatrous Gentill it must bee held either as the Schoole speaketh an argument ab aequali that is thou Sacrileger art as ill as the Idolater is or else a minori thou art worst wherefore how ever these contentious men may maske themselves under the visard of Religion and Austerity in abhorring popery superstition or Idolatry yet are they in one respect farre worse than the other in as much as experience of all times hath proved that the Idolater was alwayes a Reverencer of some Diety nor ever was a Superstitious Atheist heard of although contrarily when hath been of any Atheist who was not Sacrilegious that is a rober of Gods right Seeing now that contentiousnesse for separation is every way so pernicious how shall the Seperatist satisfie himselfe shall he think to make a Church of his own which shall be a Church of God let us try this 1 Cor. 12.27 speaking of this Church of God at Corinth he saith You are the body of Christ and Members of your part Wherein we are two have to considerations of the Church of Corinth one as it was a particular Church and compared with that which is called the Catholike and universall Church of Christ And so it is but a Member thereof Secondly as it is compared with its owne Members so is it The body of Christ in it selfe whence it followeth that Members broken from this Church of God in Corinth did therby devide themselves from God Himselfe Cyprian and Augustine had to deale with such contentious persons in their times and either of them proclaimed this saying None can have God for his Father who hath not the Church for his Mother meaning them who were separated from their own Churches The Papists you know arrogate this saying to the Church and Pope of Rome but vainely because Cyprian at this time was at difference with Stephen the then POPE and contemned his excommunication and Augustine was one of them who withstood the Popes usurpation of appeales to Rome It is time to conclude the contentious men being Authors of too many miseries the greatest mischiefe will bee against their own soules because whosoever by contention maketh himselfe an adversary to the Church of the God of Peace doth therein make the God of Peace of the Church an Adversary to himselfe and what must his reward then bee but here sorrow and anguish of soule and in the end endlesse woe As for you Beloved in Christ Iesus bee you exhorted in the words of our Apostle 1 Cor. 1.10 I exhort you Brethren by the Name of our Lord Jesus Christ that you speake one thing and that there bee no divisions among you bee perfect in one minde and in one judgement All Glory bee to God c. FINIS Verse 18. * Calvin Institut lib. 4. c. 1. §. 16. ex August lib. 3. contra Parm. Illi filii mali qui non odio iniquitatem alienarum sed stud●o contentionum suarum infirmas plebes jactantia sui nominis ir●etitas vel totas trabere vel ce●te devidere affectant superbia tumidi pervicatia vefani calumniis insidiosi sed●tionibus tumulenti quine luce veritatis carere osiendantur umbram rigidae severitatis ostend●ntes ad sacrilegiem Schismatis occasionem praecisionis Prov. 24.12 1 Cor. 15. Gal. 5.20 Vse Beza Epist. 8. 44. Math. 6.9 Luke 11 2● Matth. 11. 1 Cor. 14. Col. 2 Ephes. 4.4 1 Cor. 12.27