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	head_n	member_n	5,319	5	8.1605	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A64647	The great necessity of unity and peace among all Protestants, and the bloody principles of the papists made manifest by the most eminently pious and learned Bishop Usher ...	Ussher, James, 1581-1656.	1688 (1688)	Wing U178; ESTC R23183	27,278	20

seeing we have faith and the quickening Spirit of Christ before we come thither To this I answer that the Spirit is received in divers measures and faith bestowed upon us in different degrees by reason whereof our conjunction with Christ may every day be made straiter and the hold which we take of him firmer To receive the Spirit not by measure Joh. 3. 34. is the priviledge of our Head we that receive out of his fulness Joh. 1. 16. have not our portion of grace delivered unto us all at once but must daily look for supply of the Spirit of Jesus Christ. Phil. 1. 19. So also while we are in this word the righteousness of God is revealed unto us from faith to faith Rom. 1. 17. that is from one degree and measure of it to another and consequently we must still labour to perfect that which is lacking in our faith 1 Thes. 3. 10. and evermore pray with the Apostles Lord increase our faith Luke 17. 5. As we have therefore received Christ Jesus the Lord so must we walk in him rooted and built up in him and stablished in the faith Colos. 2. 6 7. that we may grow up into him in all things which is the Head. Ephes. 4 4. 1. And to this end God hath ordained publick officers in his Church for the perfecting of the Saints for the work of the ministery for the edifying of the body of Christ till we all come in the unity of the faith and of the knowledge of the Son of God unto a persect man unto the measure of the stature of the fulness of Christ Eph. 4. 12 13. and hath accordingly made them able Ministers of the Spirit that quickeneth 1 Cor. 3. 6. and Ministers by whom we should helieve even as the Lord shall give to every man 1 Cor. 3. 5. When we have therefore received the Spirit and Faith and so spiritual life by their ministery we are not there to rest but as new born babes we must desire the sincere milk of the Word that we may grow thereby 1 Pet. 2. 2. and as grown men too we must desire to be fed at the Lords Table that by the strength of that spiritual repast we may be inabled to do the Lords work and may continually be nourished up thereby in the life of grace unto the life of glory Neither must we here with a fleshly eye look upon the meanness of the outward elements and have this faithless thought in our hearts that there is no likelihood a bit of bread and a draught of wine should be able to produce such heavenly effects as these For so we should prove our selves to be no wiser than Naaman the Syrian was who having received direction from the man of God that he should wash in Jordan seven times to be cleansed of his Leprosie 2 Kings 5. 12. 13. replied with indignation Are not Abana and Pharpar rivers of Damascus better than all the waters of Israel May I not wash in them and be clean But as his servants did soberly advise him then If the Prophet had bid the do some great thing wouldest thou not have done it How much rather then when he saith to thee Wash and be clean So give me leave to say unto you now If the Lord had commanded us to do some great thing for the artaining of so high a good should not we willingly have done it How much rather then when he biddeth us to eat the bread and drink the wine that he hath provided for us at his own Table that by his blessing thereupon we may grow in grace and be preserved both in body and soul unto everlasting life True it is indeed these outward creatures have no natural power in them to effect so great a work as this is no more than the water of Jordan had to recover the Leper but the work wrought by these means is supernatural and God hath been pleased in the dispensation both of the Word and of the Sacraments so to ordain it that these heavenly treasures should be presented unto us in earthen vessels that the excellency of the power might be of God. 2 Cor 4. 7. As therefore in the preaching of the Gospel the Minister doth not dare verba and beat the air with a fruitless sound but the words that he speaketh unto us are Spirit and life God being pleased by the foolishness of preaching to save them that believe so likewise in the administration of the Lords Supper he doth not feed us with bare bread and wine but if we have the life of faith in us for still we must remember that this Table is provided not for the dead but for the living and come worthily the Cup of blessing which he blesseth 1 Cor. 10. 16. will be unto us the communion of the blood of Christ and the bread which he breaketh the communion of the body of Christ of which precious body and blood we being really made partakers that is in truth and indeed and not in imagination only altho' in a spiritual and not a corporal manner the Lord doth grant us according to the riches of his glory to be strengthened with might by his Spirit in the inner man that we may be filled with ad the fulness of God. Eph. 3. 16 19. For the Sacraments as well as the Word be a part of that ministration of the Spirit which is committed to the Ministers of the New Testament 2 Cor. 36 8. forasmuch as by one Spirit as before we have heard from the Apostle we have been all baptized into one body and have been all made to drink into one Spirit 1 Cor. 12 13. And thus have I finished the first part of my task my Congregatio homogeneorum as I call it the knitting together of those that appertain to the same body both with their fellow-fellow-members and with their Head which is the thing laid down in the express words of my Text. It remaineth now that I proceed to the Apostles application hereof unto the argument he hath in hand which is Segregatio heterogeneorum a dissevering of those that be not of the same communion that the faithful may not partake with Idolaters by countenancing or any way joyning with them in their ungodly courses For that this is the main scope at which St. Paul aimeth in his treating here of the Sacrament is evident both by that which goeth before in v. 19. Wherefore my deatly beloved flee from Idolatry and that which followeth in the 21. Ye cannot drink the Cup of the Lord and the cup of Devils ye cannot be partakers of the Lords Table and of the Table of Devils Whereby we may collect thus much that as the Lords Suprer is a seal of our conjunction one with another and with Christ our Head so is it an evidence of our dis-junction from Idolaters binding us to disavow all communion with them in their false worship And indeed the one must necessarily follow upon the other considering

Angel of the Lord curse ye bitterly the inhabitants thereof because they came not to help the Lord to help the Lord against the mighty Judg. 5. 23. Not as if the Lord did stand in need of our help or were not able without our assistance to maintain his own cause but that hereby he would make trial of our readiness to do him service and prove the sincerity of our love If we hold our peace and sit still at this time deliverance shall arise to Gods Church from another place Esther 4. 14. but let us look that the destruction do not light upon us and ours I need not make any application of that which I have spoken the face of Christendom so miserably rent and torn as it is at this day cannot but present it self as a ruful spectacle unto all our eyes and if there be any bowels in us stir up compassion in our hearts Neither need I to be earnest in exciting you to put your helping hands to the making up of these breaches your forwardness herein hath prevented me and instead of petitioning for which I had prepared my self hath ministred unto me matter of thanksgiving A good work is at all times commendable but the doing of it in fit time addeth much to the lustre thereof and maketh it yet more goodly The season of the year is approaching wherein Kings go forth to battel 2 Sam. 11. 1. the present supply and offer of your Subsidy was done in a time most seasonable being so much also the more acceptable as it was granted not grudgingly or of necessity but fr●ely and with 〈…〉 mind God 〈…〉 giver and he is able to make all grace abound towards you that ye always having all sufficiency in all things may abound to every good work 2 Cor. 9. 7 8. And thus being by your goodness so happily abridged of that which I intended further to have urged from the conjunction which we have with the Body I pass now unto the second part of the Communion of Saints which consisteth in the union which we all have with one Head. For Christ our Head is the main foundation of this heavenly union Out of him there is nothing but confusion without him we are nothing but disordered heaps of rubbish but in him all the building fitly framed together groweth unto an holy Temple in the Lord and in him are we builded together an habitation of God through the Spirit Ephes. 2. 21 22. Of our selves we are but lost sheep scattered and wandring upon every Mountain From him it is that there is one fold and one shepheard Joh. 10. 16 God having purposed in himself to gather together in one all things in Christ both which are in heaven and which are on earth even in him Ephes. 1. 10. This is the effect of our Saviours prayer Joh. 17. 21. That they all may be one as thou Father art in me and I in thee that they also may be one in us c. I in them and thou in me that they may be made perfect in one And this is it which we find so oft repeated by St. Paul We being many are one body in Christ Rom. 12. 5 Ye are all one in Christ Jesus Gal. 3. 28. And in the Text we have in hand We being many are one bread and one body Why because We are all partakers of that one bread namely of that bread whereof he had said in the words immediately going before The bread which we break is it not the Communion of the Body of Christ 1 Cor. 10. 16. Under the name of Bread therefore here is comprehended both Panis Domini and Panis Dominus not only the bread of the Lord but also the Lord himself who is that living Bread which came down from heaven Joh. 6. 51. For as St. Peter saying that Baptism doth save us 1 Pet. 3. 21. understandeth thereby both the outward part of that Sacrament for he expressly calleth it a figure and more than that too as appeareth by the explication presently adjoyned not the putting away of the filth of the flesh even the inward purging of our consciences by vertue of the death and resurrection of Jesus Christ So St. Paul here making the reason of our union to be our partaking of all this one bread hath not so much respect unto the external bread in the Sacrament through he exclude not that neither as unto the true and heavenly Bread figured thereby whereof the Lord himself pronounceth in John 6. 32. 51. The bread that I will give is my flesh which I will give for the life of the world and to shew that by partaking of this bread that wonderful union we speak of is effected He that eateth my flesh and drinketh my blood dwelleth in me and I in him Joh. 6. 56. It is a lamentable thing to behold how this holy Sacrament which was ordained by Christ to be a bond whereby we should be knit together in unity is by Satans malice and the corruption of mans disposition so strangely perverted the contrary way that it is made the principal occasion of that woful distraction which we see amongst Christians at this day and the very fuel of endless strifes and implacable contentions And forasmuch as these mischiefs have proceeded from the inconsiderate confounding of those things which in their own nature are as different as may be for the clearer distinguishing of matters we are in the first place to consider that a Sacrament taken it its full extent comprehendeth two things in it that which is outward and visible which the Schools call properly Sacramentum in a more strict acception of the word and that which is inward and invisible which they term rem Sacramenti the principal thing exhibited in the Sacrament Thus in the Lords Supper the outward thing which we see with our eyes is bread and wine the inward thing which we apprehend by faith is the body and blood of Christ in the outward part of this mystical action which reacheth to that which is Sacramentum only we receive this body and blood but sacramentally in the inward which containeth rem the thing it self in it we receive them really and consequently the presence of these in the one is relative and symbolical in the other real and substantial To begin then with that which is symbolical and relative we may observe out of the Scripture which saith that Abraham received the sign of Circumcision a seal of the righteousness of the saith which he had being uncircumcised that Sacraments have a two-fold relation to the things whereof they be Sacraments the one of a sign the other of a seal Signs we know are relatively united unto the things which they do signify and in this respect are so nearly conjoyned together that the name of the one is usually communicated unto the other This cup is the new Testament or the new Covenant saith our Saviour in the institution of the holy Supper Luke 22. 20.