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
A02148	Meditations and disquisitions upon the first Psalme of Dauid Blessed is the man. By Sr. Richard Baker, Knight.	Baker, Richard, Sir, 1568-1645.	1638 (1638)	STC 1229; ESTC S100559	70,342	136

but the Iust shall have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bee raysed up and be exalted And indeed in this kinde of rising how can any of the ungodly rise who have so many standing ready to pull them downe Cain cannot rise here and with him no murtherer nor malicious person for if he but offer to come in place the wounds of Abel fall a bleeding afresh and cry out for vengeance Saul cannot rise here and with him none that trust in the world and distrust in God for though the witch of Endor could raise up Samuel to Saul yet shee cannot here raise up Saul to Samuel Dives cannot rise here and with him no glutton nor covetous person for the blisters of Lazarus are rising upon them and keepe them from rising Simon Magus cannot rise here and with him none guilty of simony or bribery for Simon Peter hath stopped all their rising with this Thou and thy money perish together The like may be said of all other ungodly ones as many as the chaffe can challenge to be like it that it is no hard matter to prove the Prophets saying true it is impossible it should bee false The ungodly shall not rise in the Iudgement But may wee not draw the similitude and will not the similitude draw the wicked into a further degree of not rising in Iudgement than this now spoken of For cast both wheate and chaffe into the ground and after a few daies you shall see the wheate rise flourishing up and rise up daily more and more till it come to a fit ripenesse to be brought into the Barne but you shall never see more of the chaffe then to lie dead in the place sweltring and mouldring in its owne corruption And this is even intimated in the similitudes themselves For in the similitude of the godly the Prophet first expresseth passion and then action First the Tree is planted and then it brings forth fruite but in the similitude of the wicked he expresseth nothing but passion They are like to chaffe which the winde scatters and seeing the wicked are like to chaffe in which there is nothing but passivenesse how should they rise in the Iudgement which is a worke of activenesse But will not this bring us againe into a relaps of denying the generall Resurrection Not at all For though the chaffe cannot rise by any principle of motion it hath in it selfe as the Tree doth yet it may bee raised up by the working of the winde so though the wicked cannot rise by any seed of life remaining in themselves as the godly shall yet they may bee raysed up by the helpe of some outward operation The godly have Semen spiritus sowne in their hearts by faith They are Members of Christs body They have this promise made them by Christ that hee will raise them up at the last day and therefore their rising shall be a rising to Iudgement and a rising in judgement but the wicked have no such semen in them They are no partakers of Christs body They have no such promise made them by Christ and therefore their rising shall be to Iudgement but not in Iudgement Their rising shall be by a violent dragging by some other it shall not be a voluntary motion of their owne it shall bee by infirmity of passivenesse it shall not be by any strength of activenesse it shall bee by the power of Christs Resurrection It shall not bee by participation of Christs Ascension And so the Prophets denying the rising of the ungodly in judgement is no Negation of their rising to Iudgement and therefore neither joynes hands with the Sadduces nor shakes hands with our beliefe nor yet opposeth St. Pauls protestation And as there shall be a generall Iudgement in which the ungodly shall not rise so after the Iudgement there shall bee a particular congregation of the righteous in which sinners shall not stand And indeed what society can there bee betweene a tree and chaffe or who can thinke it fit that trees and chaffe should bee made companions and as there is no reason that the ungodly having made others by their counsell to fall here should rise themselves in judgement hereafter so there is no reason seeing the righteous could not bee suffered to stand here in the way of sinners that sinners should bee suffered to stand hereafter in the congregation of the Righteous And here now a multitude of reasons seeme assembled as it were to make it good that sinners neither can nor ought to stand in this assembly It is a congregation which none can make but the righteous for sinners are all rebels and would make it a rout It is a Court where all must be neate and cleane and so are none but the righteous for sinners are all lepers and would make it a spittle It is an assembly of such onely as are chosen and come when they are called and such are onely the righteous for sinners are all intruders and scorne to come at any ones call It is a company that makes a communion and that can none doe but Saints for sinners seeke every one their owne and are all for themselves They must be some hands some feere some head yet all members of one body and so are only the righteous for sinners are dismembred members they would be all head yet cannot all make a body They must be all Gods friends at least such as he knowes and such are onely the righteous for sinners are all meere strangers and aliens from God Indeed before the Iudgement the wheate and the chaffe made both but one heape but after the Iudgement the wheate is received into the barne and the chaffe is cast upon the dunghill and scattered about Before the Iudgement the ungodly and the righteous made both but one assembly but after the Iudgement the righteous make a City by themselves which is the new Ierusalem into which no sinners shall bee suffered to enter The righteous shall be taken with the Bridegroome into glory and the ungodly with shame shall be shut out of dores For the Iudge hath a Fan in his hand to winnow the chaffe from the wheate and to separate the ungodly from the righteous and this is his fanning when to the comfort of all comforts he shall say to the godly Venite benedicti patris Come ye blessed of my Father and to the terrour of all terrours shall say to the wicked Ite maledicti in ignem aeternum Goe yee cursed into everlasting fire And when Christ the Iudge hath once said the word there can bee no tarrying they shall presently be parted they must presently part and so be parted and so part as never to stand together never to come together any more for ever But seeing the future misery of the wicked shall consist in two maine points in poena Damni poena sensus in paine of losse and paine of sense why would the Prophet speake here of onely their poena damni as their not