Selected quad for the lemma: hand_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
hand_n	call_v	lord_n	name_n	6,206	5	5.3292	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17574	An epistle of a Christian brother exhorting an other to keepe himselfe vndefiled from the present corruptions brought in to the ministration of the Lords Supper.	Calderwood, David, 1575-1650.	1624 (1624)	STC 4357; ESTC S116316	12,873	30

sacrament by the name of the Table of the Lord which Table by some Fathers is called the Holy Table and by others the Lords Table a fit meane to represent our vnion and communion with Christ and among our selues in this life Thou doest prepare a Table before me in the sight of my adversaries and in the life to come I haue appointed to you a kingdome that ye may eate and drink at my table in my kingdome which mysterie of spirituall fellowship can no wise be so well adumbrate nor so sensibly perceiued of any beleeving Christian by a common Table in any mans house whosoever The second controversie betwixt you them ariseth from the sixth Article yee holding that Christ and his disciples sate at Table and they obscuring that assertion by alledging of a forme of sitting used by Christ different from your forme and by their law of indifferent things rejecting all forme of sitting and bringing in kneeling as a more humble and convenient gesture for the sacrament then Christ vsed By vertue of the first Article binding you to Christs patterne as you are bound by the Prophet to bee taught of God and consequently not to teach God so by the Apostles precept you should be a follower of Christ and not a reformer either of his practise or institution conforme thereto And as for the diversity of formes of sitting neither kneeling nor standing being opposite gestures to sitting can haue the name of sitting and consequently Christs sitting was no sort of kneeling As for the alledged indifferencie it is taken away by Christs free choyce of sitting expressed in his owne practise when he was neither straited by any occasion compulsion or other inclining cause but at his libertie might haue kneeled it pleased him in his owne wisedome to choose sitting as the meetest gesture for his communicants As for the humilitie of kneeling aboue your humility of sitting we haue no great warrant in the word for there sitting is vsed in preaching in praying in the sacrament but kneeling onely in prayer And yet Christ in his agonie vsed for a more humble forme falling on the ground upon his face Of the three gestures used by the Christian world in religious worship sitting standing and kneeling Christ did choose sitting And if a choyce were to be made of any of the three kneeling for us is most dangerous being the outward badge of their confession who contrary to our faith beleeue Christ to be bodily present either by transubstantiation consubstantiation or some vnknowne maner as also it being the formall adoration of a person and not a signe of reverence to be giuen to the sacramentall elements or any other thing which moved the Schoolemen to affirme that if there remained the substance of bread after the consecration the people would therefore take occasion of Idolatry and in stead of Christs body would giue godly worship to the bread and for avoiding of that idolatry they thought best to remoue away the bread and bring in transubstantiation Thirdly ye differ from them about the distribution of the bread you holding that Christ gaue it to them that were next him and the disciples divided it among themselues and they holding that it should be given by the minister his hand delivering it immediatly into the hand of every single person there present to receiue the communion Your practise as it is conforme to the order of the sacrament observed in this kirk since reformation began so it is most conform to the necessary order of Christs actions and forme of words as they are set down in the eight article But their assertion practise anent distribution can neither agree with the order of Christs actions the forme of his words nor the practise of this reformed kirk As for the order of Christs actions for preparation of the bread he doth three things he took it he blessed it he brake it which of necessity must be understood to be a mystical fraction And being thus prepared as he took the bread for them he exhibiteth and giveth it to them wherby they may be assured to haue good right to that bread and being thus prepared and made theirs he giveth a generall commandement to them all to take it and for the particular form of their taking that they should divide it amōng themselues according to the direction set downe in Luke for the right vse of the cup Divide it among your selues which forme of distribution for exercise of brotherly loue is as necessarie to be vsed upon the bread as upon the cup. And if by the act of giving the distribuoion of the cup were perfected by Christ giving sigillatim to every single person and their sole receiving of it immediatly out of his hand what could be the use of the generall commandement Divide it among you And to ascribe one sence to the act of giving the Cuppe and another of the bread and to thinke that the Apostles could boldly take the one or the other not knowing what right they had to it or what it was it were amisse to think And if the practise of kirkes were a sufficicient rule in sundry kirkes in sundry ages the Deacon delivered the sacrament to the people Since yee professe and faine would bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and submitting yourselfe to bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a follower of God by your profession wish and submission rather to follow Christ and his Apostles followers of him then any other man or societie of men and rather the forme of our owne kirke observed since reformation wherin yee haue gotten the comfort that ever yee had or haue by that sacrament and for thir particulars and other causes of contention betwixt you and them that would draw you to a mixture with them in their forme you must deprecate favour while you be better informed and advised and they both to the effect that before you come to communication at the Table yee may be one in faith and articles of religion and of one consent of heart in Ierome his sence calling Augustine of his communion and of Augustines meaning calling a certaine woman of his communion As these differences betwixt you and them are evill in themselues so are they evill in the alledged ground whereby they are occasioned The peoples rudensse and lack of devotion which should be rather removed by diligent instruction then established by a practise founded vpon a necessitie that the sacrament must be alwayes celebrated to a sort of rude people void of reverence to receiue the same in a comely forme By that sort of rusticitie and want of devotion the communion table that in primitiue times stood in the middest of the kirke was separate from the congregation by a Chancellarie since from the middest of the kirke to the east end which was called the Quier then the minister and table both was separate from the people the table turned into an altar the sacrament

hands and afterward by oversight negligence to possesse the minds of them that were about him with careful remembrance of the truth he was by the continuall neernesse pains of them that were cōtrarie minded changed to an other course yet our most high wise gracious Emperour when his majestie shall see that wee are tied by such affection to our harmles profession that wee choose rather patientlie to suffer then rashlie to change as his highnes royal clemencie hath refreshed manie and rid others out of thrall will bee pleased to be our Physitian with his own hand cure the distempered body of this poore kirke restoring to Christs spouse in the land of his highnes happie birth her priviledges and servants for her Lords emploiments that everie one of them receiving that favour may enjoy one another for edification of the kirke his maiesties better service and their mutuall comfort For your owne confirmation and the credite of your cause in whole and everie part of it you haue a sufficient store of strong reasons in your own hand yet because you haue adoe with humbled Christians who as they are taguht of God so they would be faine followers of him and for their vse loue better the pure fountaines of the scripture then the dark compositions and subtile distinctions of Philosophicall Schoole-men you shall not doe amisse to set before your owne eyes for your present use the following Articles of the Lords Supper as straight rules to rectifie the uncomely eye-lasts required to be introduced upon the sound work of this Sacrament 1 Christs practise in the first Supper qualified with his commandement Doe this in remembrance of me and with Pauls precept Bee yee followers of me even as I am of Christ together with the common maxime rightly understood Every action of Christ is our instruction should be the perfect patterne of our practise 2 The command Doe this being grounded upon Christs practise and hauing respect therto cannot be understood but by the understanding of the particulars practised by him For as practise and custome obserued in any matter before a law be made are the best exponers of the law and not the customes and practises that creepe in afterward so in this Sacrament the things done by Christ and his Disciples expone the institution better then the practises customes in the dayes of Dionysius Areopagita of Iustinus Martyr of Tertullian and of the practises of kirkes in these or other ages 3 The example and institution of Christ are fully set downe by Matthew Marke and Luke Euangelists and by Paul the Apostle conioyntly 4 In the night that the Lord was betrayed for the eating of the Lords Supper Christ and his Disciples came together in one place prepared for the eating of the Paschall Lambe and that holy banket 5 In that place where Christ and his Disciples met there was a Table prepared both for the service of the Lambe and for this Sacrament 6 For the reverent eating of this Supper Christ by choyce and no otherwise sate at that Table with his Disciples in the most comely and convenient forme of sitting 7 For visible Elements he vsed both bread and wine such as were at hand for the time and onely these two without any mixture 8 To the bread by way of preparation Christ did foure things he did take it he blessed it he brake it he gaue it and for the right vsing of it he spake three things to the Disciples a commandement Take ye eate yee a declaration This is my body which is given or broken for you a second commandement Doe this in remembrance of me 9 When he had supped for preparation of the cup he did three things he did take it hee blessed it he gaue it them and for right vsing of it hee spake three things a commandement Drinke ye all of it a declaration This is my blood in the new Testament which is shed for many for the remission of sins a second commandement Doe this as oft as yee drink it in remembrance of me 10 This service is recōmended to be continued in the kirke and frequently used For as often as yee shall eate this bread and drinke this cuppe yee shew the Lords death till hee come 11 A warning of a fearful danger Whosoever shal eate this bread and drink this cup of the Lord unworthily shall bee guiltie of the body and blood of the Lord. 12 A soueraigne remedy against this danger Let every man therefore examine himselfe and so let him eate of this bread and drink of this cup. 13 This is the truth of this holy sacrament and in the most fauourable times this kirke sought this truth and by the testimonie and commendation of other reformed kirkes found it and not onely the mind of Iesus Christ anent this sacrament but in all the particular heads of religion aboue rehearsed 14 If either the sacrament it selfe the ministers and receiuers thereof were priviledged from mens corruptions there were no feare of craft negligence or compulsion to receiue this sacrament neither necessity to examine what were agreeable or dissonant to the measure of their faith that receiued 15 It is an infallible observation that whosoever after the truth once found seeketh farther then truth shall finde errors and lies 16 Of these Fathers who in Christ Iesus begot you and brought you up through the Gospell delivered to you as they receiued it from the scriptures and from this kirke being reformed yee receiued the sound doctrine and right use of this sacrament and other heads of religion not as a meere doctrine and meere rites but as the annointing of the holy spirit which dwelleth in you If yee shal receiue divers teachers divers doctrines and sacraments you must quite the spirit that dwelleth in you and seek another As the Cotinthians by the distemper of their members and corruptions marked among them by the Apostle transgressed against the first article aboue written so if yee come together in a mixture of nick-named Puritans and conforme people standing under contention expressed there by the Apostle and vnremoved from among you your comming together cannot bee with profite but with great hurt The first maine difference and cause of dissention betwixt you and them ariseth from the fifth article anent a Table and the necessarie vse of it For the sacrament yee holding that it is necessarie for the eating and drinking the sacramentall elements both for the exercise of your faith toward God charitie among your selues is necessarily required in that sacramentall and heavenly banquet and they thinking it onely commodious for the people to kneele at in reverence of the sacrament and others neither necesry nor commodious but a meere Metaphore But you doe well that beleeue that there was a Table at Christs supper as certainly as the hand of him that betrayed him was with him at the Table and as truly for vse as the Apostle Paul tearmeth the