Selected quad for the lemma: christian_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
christian_n	body_n	church_n	union_n	1,510	5	9.6741	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A32350	The blessed Jew of Marocco: or, A Blackmoor made white. being a demonstration of the true Messias out of the law and prophets / by Rabbi Samuel, a Iew turned Christian ; written first in the Arabick, after translated into Latin, and now Englished ; to which are annexed a diatriba of the Jews sins and their miserie all over the world, annotations to the book ... with other things for profit in knowledge and undertanding, by Tho. Calvert ...	Samuel, Marochitanus.; Calvert, Thomas, 1606-1679.	1648 (1648)	Wing S545; ESTC R8621	114,898	246

time one Iesus a wise man if it be lawfull to call him a man Mark how this Jew inclined to think there was a Deity in Christ and something super humane He proceeds This same Iesus did bring to passe incredible works and he was a Master to men that did receive the truth with much delight and pleasure in it Many Iews and many Greeks did he draw unto him This is he that was called Christ whom when Pilate had caused to be crucified being accused of the chief of our Iewish Nation yet they that loved him at first would never give over loving him and cleaving to him A rare testimony is this of the constancy of Christian Disciples and Followers of Christ I omit that he saith of him that he appeared alive again after three dayes according as the Divine Prophets had foretold these and many other admirable things concerning him Is not Iosephus here turned Christistian too making this to be him the Prophets spoke on CHAP. XX. IN the twentieth Chapter he commends the purity and cleannesse of the Christian Rites and service by Bread and Wine and prefer●s it before the medling with the flesh and fat of Beasts slaughtered for Sacrifice by Jews He makes Scriptures of the Old Testament plainly before-hand point at the bread and Wine in our Sacrament of the Lords Supper Onely he puts in Water as well as Bread and Wine into that Sacrament and will make good that new practise of mixt Wine by an old proof from Salomons Proverbs where Wisdome propounds mixt Wines and so it was applyed to his hand long before him by S. Cyprian And Cyprian indeed doth speak of mixing Wine with the Water in the Sacrament and in that Epistle Dominica Traditio servetur at which the Papists shout for joy more then Boyes when they have found the black in the Bean as imagining this to be a strong ground for their weak opinion of unwritten Traditions But herein our Romanists run away like Boyes with a wrong errand for though Cyprian commend the mixing of Wine Water as Dominicam Traditionem yet doth he not mean an unwritten Tradition for he goes to prove it from the Scriptures as from that of Water and Blood issuing from our Saviours side on the Crosse And he saith at the Institution our Saviour gave a mixed Cup. You may see Durands and the Papists foolish mysteries in their mixing of water with their Wine In vino sanguis Christi in aqua populus repraesentatur And it is very true the Fathers in former times of old did use Vinum baptizatum or Crama Eucharisticum Wine tempered with Water as some call it because in the places where they lived the Wine was so strong it had need to be well-tempered with water at those times especially when they studyed the most sobriety and temperance in drawing near into fellowship with Christ Now Cyprians intent was not so much to prove that we ought to use Water with our Wine as to disprove the judgement and practise of the Water-Heretiques the Aquarii that did contend onely water was to be used in the Sacrament and so did celebrate These Aquarij were also called Hydroparastatae an ancient Heresie that defended water was onely to be used in the Sacrament The Armonians that said onely Wine without water was to be used were both in ancient times counted Hereticks Moreover beyond all this the Ancients some of them did not onely mixe cold Water but which some not acquainted with antiquity will wonder at they did mixe hot water or boyling water with the Wine And this hot water they thus infused in way of devout significancy to minde the faith of the Receivers that the Blood and water which flowed from Christs Side were not dead and cold Elements but that they were lively and effectuall even hot water and blood issuing from one had yet the heat of life in him CHAP. XXIII HE hath a notable way to follow Allegories and indeed the Genius of those times made many Christians in their writings on Scripture altogether Allegoricall That of Salomon Better is a morsell of Bread with love then a stalled Oxe with hatred is a Pool well fisht when he can catch this Fish in it that it means the Christians bread in the Sacrament is more acceptable to God then the Jews killing a fat Oxe for a Sacrifice This Jew as ou● Saviour said of the young man that came to him and answered prudently may well have it said of him Verily he is not farre from the Kingdome of Heaven for here he commends the New Testament and gives an Epithite as high as he can to the Gospel of S. Matthew calling it The glorious Gospell And in it he praises that Statute of patience our Saviour will have observed by his subjects If any man smite thee on the one Cheek turne to him the other also This is better testimony and fairer language then the rabble of the Rabshakeh Jews both cursing and cursed do commonly give who call the Gospell which is Evangelium in scorn Aven Gillaion the Volume of lies or va●ities His perfidious fellow Rabbins will ●ot thank him for writing so to the credit of the Gospell or praising any of the Pre●epts or Lessons of Christ they can read ●im another Lecture out of a Book among ●hem called Toledoth Iesus wherein they ●each to blaspheme high enough and then they speak as they think well enough of Christ That book is full of blasphemies calling Christ Talui A Gallows Clapper or A hanged Thief Mariam Harriam Mary the blessed mother of Christ they call An ●heap of Dung. In their calling Mary as my Author has it Harriam I know not whether he doe not rather meane Chorim which is obscene and filthy in the sense of it As for Hariah it signifies A woman great with Childe and if they call her so they do it to blot her Virginity as if she were begot with Childe by man and so with mouthes running over with blasphemy and lies they call her Sonah a Whore or unchaste woman the polluted one of the world The Apostles and Martyrs of Christ they call Lenones the Bread in the Sacrament A polluted Body the Church Errour and Preaching Howling They call our Festivall of the Lord Day the day of ruine and destruction the Christians little ones they call Vermine or creeping things They are commanded when they passe by the Churches or Oratories of Christians to say this The Lord destroy these houses of Office Out of the word Jesu they make the number by the Letters of 316. and there they have Curses and blasphemies scarce to be named O● the patience of the just Jesus that endures these wretches Hellish Blasphemies doth not suddenly let the Ocean of his wrath on earth carry them with a strange Wave to the Ocean of everlasting fire in Hell CHAP. XXVI

calls it the Well of salvation spoken of by Esay the Prophet Nay further behold this Jew turned perfect Christian for he confesses the summary of the Gospell the chief sentence of it to be very true which is this This without all doubt saith he is to be held that none are saved but those that beleeve Christs first comming and those that beleeve not there is no ground for them to hope for salvation at his second comming This is the maine matter of faith in the New Testament so that this Jew confesses like Peter Thou art Christ the Son of the living God And I see no reason but it may bee said to him as to Peter Blessed art thou Samuel the Israelite for flesh and blood hath not revealed this unto thee but my Father which is in Heaven He affirms the very same that is affirmed in the Gospell He that beleeveth on the Sonne hath everlasting life and he that beleeveth not the Sonne shall not see life but the wrath of God abideth on him In the tenth Chapter we have some places brought in to prove the second comming of Christ which will not bear it and yet divers of our Christian Expositours have taken leave to be mistaken as well as this Jew or rather worse and so much the worse because they crie out of all which will not sing to their Violl when they themselves are out of tune Cramer undertaking the clearing of Prophecies concerning Christ finding fault with those that do not make Zach. 14. 3 4 5 c. to be meant of Christs Ascension and the cleaving of the Mount of Olives c. to be meant of the Apostles sending out to the Gentiles he names among the rest our Marochian in this place applying Zachary to the second comming of Christ Surely it is not meant of Christs second comming but as Calvin hath it of an illustrious presence and manifestation of God in his power and might evident to all that Jerusalem shall not be in a shady Valley but shall be conspicuous and open to a glorious view for all Nations to see it and admire it It is true Samuel is mistaken and so is Cramer too for because there is mention of the Mount of Olives it doth not follow that therefore Christs Ascension must be pointed at But the Lutherans Cramer Hunnius and others plow deep furrows upon Calvins backe because he will not swear to their Interpretations Our Christian Moore makes use of the third of Malachie too to prove Christs second comming But who may abide the day of his comming Divers of ours are also to be blamed for this that wheresoever in Scripture they meet with a terrible day of the Lord they presently apply it to the day of Judgement yet he sees little that sees not this to be meant of Christs first comming whose preaching and pure doctrine of Gospell was terrible to prophane ones and Hypocrites Scribes and Pharisees Besides it signifies the misery sorrow and captivitie which should befall the Jews in and after the comming of Christ not by Christs fault but by their impietie and infidelitie rejecting Christ so as his comming proves terrible to them In the end of the 11 chapter he hath two excellent things concerning Christ wherein he speaks Christianisme most Christianly and brushes himself clean of the least Jewish moat 1. He concludes it from Scripture that Christ and Christ alone is the True and Righteous One All men best of men were sinners but Christ was sinnlesse And in this he preferrs him before Moses and all other holy Ones which no Jew will do just as Christ is preferred in Hebr. 3. 2. He makes disobedience and infidelitie in Christ the damning sin This he proves as the Authour to the Hebrews proves it compare his words and those of Hebr. 10. 28 29. and you shall see such an agreement as if he had proposed those words and that Text to be followed He that despised Moses Law dyed without mercy under two or three witnesses He has it like to that If they were worthy of death who beleeved not Moses who was two degrees behinde Christ he was but a temporary Saviour and hee was a sinner Of how much sorer punishment suppose ye shall he be thought worthy c. how much more saith our Samuel are they worthy of this Iudicatorie of fire who beleeve not nay who blaspheme this Christ who is a Righteous One and who saves eternally O that this lightsom beam of truth had pierced the hearts and breasts of all the dark-spirited Jews O that all of them saw with Samuels eyes The Lord perswade these Israelites to dwell in the Tents of Samuel and to come and see CHAP. XII THe Ascension of Christ he proves and beleeves which no stone-hearted Jew will by any means admit into thoughts of probability for they are so farre from beleeving his glorious Ascent into Heaven that they make his Descent into Hell their chief and unquestioned Article with the most horrible blasphemy affirming that our Christ is tormented in Hell in boyling and scalding Zoah Dung because he rejected and despised the Traditions and Doctrines of their holy Elders and Chachamims Yea they make him a false Prophet and to be a prophane wretch as Esau And in the most secret Books and Papers kept among the Jews which they will not let every eye see but such as are rightly Jewish that is stiffe enemies of Jesus this they teach and write That the soul of Esau entred into the body of Christ and so he was just such a wretch as Esau or Edom. And this may perhaps be one main reason why they call all Christians Edomites as thinking wee follow and put our trust in Christ who is as Edom with them He applyes the 24 Psalm to the Ascension of Christ which divers Christian Expositours by Prophesie will have pointed at and by allegory allude to This Author makes some ask the question Who is this King of glory And he sets the Angels to answer the question The Lord of Hosts he is the King of glory This way Ierome goes making a Dialogue betwixt Angels and Devils Who is the King of glory say the Devils The good Angels answer The Lord of Hosts mighty in Battell he is the King of glory This Jew it seems had studyed not onely the Christians Gospell but Christian Interpretours and Expositours of the Bible And though this be no strong proof of Christs Ascension but rather Davids Song about the building and setting up the Temple and the glorious gates thereof for the Lord of Hosts to come enter and dwell in it yet the Jew shews us how willing he is to admit the doctrine of Christs Ascension and to follow Christian Doctors This Jew though he sometimes uses the Scriptures with meanings and applications scarce genuine yet in his application of the 63 chapter of Esay vers 1. to the exaltation and

epist 178 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iulian. Imper. in Misopogon Some Christians have said so as well as Heathēs Fateor absque literis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Erasm in epist ad Mesios Fratres 1 Tim 4. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 Eccles 12. 12. Olymp in Eccl. Non pudor est nil seire pudor nil discere velle Proverb apud Pausan Mel●hior Canus saith Habent pro christo Aristotelem pro Petro Averroem pro Paulo Aph●odinensem Mi●te●ant ex Babylonia botri uva rum ad implorandam gratiam pro foliliis quod si enim non essent folia non possent sub●●●ere bot●i Buxtorf in epist dedicit ad Abbreviat Numb 24. 23. Qui talia sentiunt christianos Iudaizantes appellat Hiero. in Esa cap. 54. lib. 15. Rivet in psa 68. Medes Iewish testimo at the end of his clav Apocalyp Iudaei auream atque gemmatam Hierusalem restituendam patāt Hieron in Hier. 19 Comment Longe à Sole recedite dum c●reas hab●tis opiniones Arian in diss l. 3. c. 21. Damascen de Haeresib Postellns de orbis Te●rae concord Zonar Annal Tom. 3 Illud vituperandum est plane intolerandū maximè si qui genere christianus ad Iudaeos desciverit Imman Tremel specular● Apud Ciceron de natur Deor. l. ● Moses Ben. Maim de fund leg cap. 1 〈◊〉 Abravancl de cap Fid. cap. 20. Joan. Crellius de uno Deo Pat. in lib. 2. Gerha●d in loc com loc de offic Chist Abrah Calov in Deca Dissert de Pseudo-Theolog Socin sect 214. Grotius de Merit satis Christ Vide Abra Calov in li. supra citat Dantisc edito 1639. Euseb Hist Eccles lib. 4. cap. 21 Alsted Thesau Chronolog in chronol Kabalist Hieron de sanct fid Gesner in Bibliothec Joan. Gerhar in Theolog loc Comm. Tit. de extremo Jud. sect 115. Gesner Bibl. Porchet victor contra Hebr. P●ris●is 1520. The noble Mo●●us in his Book de verit 〈◊〉 relig Grotius of the same argument Posiellus abundantly hath writ this way in his Orbis terrae Concordia Buxtorf in Rabbin Biblioth Thesaur Chrono * This Booke is also to be found put out by Margarinus B. in 5. Tome of Bibliot patrum The two Basil copies are with me Joā Leo African in descr Afric Philip. Cluver introduct Geogr. lib. 6. Cluver Biddul In an age or two places are destroyed or the Names changed Clenard in his African travels writes there are some 4000 Jews at Fez and some 9 Synagogues in epist Latomo Leo African descript Afric lib. 1 As many they write came thē out of Spaine as once under Moses came out of Egypt Cael. Sec. Curio de Amp. R. D. in lib. 1. omnibus umbra locis odero dabis improbe poenas David Ganz in Tsemac David Baron Annal. Eccl. ad An. 315. Euagr. hist eccl lib. 4. ca. 35. Caspar Brusc in Laureaco vet de Patav. epist l. 2. Rob. Gaguin Hist Fra. lib. 7. Judaeus baptizatus sine peccato à ju●●ao occidi potest R. Bacchai Heins in Arist Sa. cap. 26. Bzovius ad Ann. 1198. Socrat. hist eccl lib 7. cap. 16. Foxii Oliva Evangel ●narrat cap. 11. ad Roma An. 1189. in England and An. 1●41 at Norwi●h in Engl. When he said Christiano sanguine he meant Christi sanguine H. Komman in Mirac vivor tit de Judaeis laborantibus menstruo vide etiam Buxtorf Synagog Jud. Serarius in cap. 8. Tobit quaest 5. Vorstii animadvers in Pirke Eliezer Coch. in Sanhedr Pet. Cu●aeus de Heb. Repub lib. 1. cap. 12. Vide T. Aquin. ad Duciss Brabant do reg Jud. opusc 21 Gerhar in Cent. quaest polit Decad. 9. Quaest 1. Licet permittere mala minora ad evitanda majora ut apparet in meretricio Emman Sa-Jes in Aphoris Confes Vivo hic inter Iudaeos qui Ioagè magis mirantur esse christianos quā nos mira●ur esse aliquos adhuc Iudaeos Quid mi●um nihil s●●unt de nobis nisi quod strenue Iudaeos comburimus Clenard in epist 4. Fez. Vivi quidā sunt apices nobis representa●●es Dominicam passionem Bern. ep 322. Sohnius super Psa 59. Rom. 11. 1 4 5. Zonar in 1. Tom. Annal. Lip in 2. lib. de Const cap. 21. Euseb l. 4. c. 6. Et qui triginta denariis Jesum comparaverant ad perdendum juste postea 30 capita suorum viderunt vendi uno denar●o ad illudendum Hegesip de excid Hier in Anaceph Zonaras Xiphilin Ruffin hist lib. 1. cap 38. 39 Socrar hist Eccl. lib. 3. c 17. Theodor. hist lib. 3. cap. 20. Vt qui quondam emerant sanguin●m Christi emant lachrymas suas ne fletus quidem eis gratuitus sit Hier. in comment ad Sophon cap. 1. Philo. Iud. in Legat. ad Caium Dav. Ganz A matre doctus nec rogare Iudaeus Martial Epigr. 57. lib. 12. Nil praeter nubes et coeli numen adorant Iuvenal sat 14. Iudaeus licet porcinum numen adoret Et Cilli summas advocet aur iculas Petron. Arbit Some read Coeli but the judicious and acute Pithaeus puts it in his Edition Cilli Cillus apud Hesychi●m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Asinus Vossius de Orig. Idololat lib. 3. cap. 75. Drusius Cunaeus Pezel Mellific histor pag. 2. Ammian Marcel histor lib. 22. Surius Tacit. lib. 5 hist Flor. lib. 3. cap 5. Horace See Ossileg ling. Hell cont H●ins In other things it is in vestis and imberbis not investa● or imberba August de Civit. Dei Lib. ● c. 11 Voss de Orig Idol lib. 2. c. 14. Mr. Biddulph a Protest Pr●acht in his travels Spectaculum Su●v pet Col●astum Nic. Harps field in hist Eccl. Angl ●●odw ●ish Liv. N. Harps Hist Eccl. Angl. N Harps in Eccles Hist Angl. Math. Par. in Rich. 1. Mr. Foxes Acts Monum in Rich. 1. He was baptized by William the Priot of St. Maries in York and after his name called Williā Roger de Hoveden in Annal. Rich. 1. Harpsfield Mat. Paris in Rich. 1. ad an 1189. ●a●isienf Harpsfiel Mat. Paris Mr. Foxes Acts Monum Munster in Annot. ad ●vangel Math. He●r ad cap. 12. Deut. 28. ●orchet in Vict. contr Hebr. lib. 2 cap. 6. Compertius est quā ut negari possi● non esse insolentiorem ferociorem arrogantiorem populum sub omni coelo quā Iudei fuerint Luther in ●narrat ad Evang. in die oblat Christi in Tem. Lam. 5. 19 20 21. The cursed divisions and Sects of Christians are a great hindrance of the Iews comming into union with Christ and Christians Librum legis quantū libet rem creatam adorare non ver●cundantur Lud. Carret Iudaeus Convers Campanel in epist dedicat ad Atheis T●ium Iulian. Imperat ad Arsacium Pontif. Gal. Epist 49 Edit Petavian Ex Anton. Pagan utio edit per Coel. secun Curionem The learned womā Olympia Fulvia Morata hath translated also the story