Selected quad for the lemma: christian_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
christian_n	church_n	day_n	sabbath_n	2,930	5	9.5290	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A62252	Toleration with its principal objections fully confuted, or, An answer to a book intituled, Sions groans for her distressed, &c. offered to the Kings Majesty, Parliament, and people wherein is pretended to be proved by Scripture, reason, and authority of fifteen ancients, that equal protection under different perswasions is the undoubted right of Christian liberty, but, hereby confuted : wherein the power and proceedings of the Kings Majesty and the Church are vindicated / by H.S.	H. S. (Henry Savage), 1604?-1672.	1663 (1663)	Wing S765; ESTC R24513	70,771	96

sacra c. 11. And I more wonder that these men should say that there is not one word for them in the New Testament or that they should be set up by us as Antitypes of the high Priests under the Law No Christ is onely that Neverthelesse in regard of the distinction which was an Ecclesiastical thing among the Jewes I say that the Bishops do resemble the High Priests and the inferiour Clergy the other Priests For there were in this respect many High Priests at once of whom we read many to have been assembled together Mark 14. 1. every one of which was summus sacerdos istius Classis the High or chief Priest of that Rank These ranks had their several courses Zachary was of one of these courses viz. of that of Abia Luc. 1. 5. not all these but one only was typical shadowing forth Jesus Christ unto them And even in this High Priest there was something besides the representation as is plain by St. Paul who yielded his obedience to the High Priest as governour of the people Acts 23. 5. and that after the Type was expired which had been unlawfull had there not been somewhat remaining in him besides the figure Eleazar in Aaron's life-time was Princeps Princip●m or Pralatus Pralatorum Num. 3. 32. and yet not reputed a Type of Christ and 2 Chron. 35. 8. we read of three at once one onely whereof was the High Priest which was the Type of Christ the rest were not so yet by reason of their dignity paramount to others might resemble Archbishops themselves And the other forementioned High Priests in regard of the place they held above the rest of their Classe are in a sort resembled by our Bishops And that this may not seem strange to any 't is a matter obvious to our observation that scarcely any Ordinance or Order under the New Testament can be named which is not derived from others under the Old by some kind of resemblance intended between them Imposition of hands by the Apostles was taken up in imitation of that practised under the Old Testament for the designation of successors as Moses used it towards Josuah Num. 27. 18 20. That the whole frame of Church Government answers to the like order and distinction of persons and offices in the Old Testament is evidenced by the learned Bishop of Winton in a scheme to that purpose thus drawn viz. Aaron should be resembled by Christ Eleazar Archbishops Princes of Priests Bishops Priests Presbyters Princes of Levites Archdeacons Levites Deacons Nethinims Clerks and Sextons And hereunto he is led by the opinion of the ancient fathers who seem to be of the same mind viz. that the same form should serve both so is St. Cyprian so St. Hierome St. Lee and Rabanus de vita clericor The Government of the Church of the Old Testament saies the Archbishop of Armagh was committed to Priests and Levites unto whom the ministers of the New Testament do now succeed in like sort as our Lords day hath done unto their Sabbath So he in his Original of Episcopacy and if it were reasonable for Christians to take the Jewes for their pattern in drawing their scheme of Church government much more is it for modern Christians to follow the ancient a thing which our Church has done in her reformation which has retained all things of ancient usage in the Church of Rome lest men should be scandalized at us whilest we seemed to set up a new Religion instead of reforming the Old The very Lords Prayer hath much of conformity not only to the forms used by the Jewes as others have observed but also as it seems to me to the very design of the sacrifices of the Law which are all reducible to three kinds The first was the whole burnt-offering to God as absolute Lord of Heaven Earth and as one to whom belongeth honour from us should he never bestow any special favour upon us The second was the peace-offering whereby to obtain at his gracious hands all those blessings and the degrees thereof whereof men stand in need whether publick or private as also to expresse a thankfulnesse for all blessings and for all those gracious returns he makes to the prayers of his people from time to time or at any time The third was the sin offering for the expiation of all or any transgressions of his holy and divine commandments and for health of soul In conformity whereunto our Saviour hath in that perfect and absolute form taught us to offer by him a spiritual holocaust to the honour of his name who inhabits eternity in these words Our Father which art in heaven hallowed be thy name Secondly a spiritual peace-offering for the advancement of his Kingdom in us and the adimpletion of his will by us as also for a supply of all outward necessaries in these words Thy Kingdom come thy will be done in earth as it is in heaven Give us this day our dayly bread Thirdly a spiritual sin offering for the forgivenesse of sins past and for prevention of sin for the time to come in these words And forgive us our trespasses as we forgive them that trespasse against us and lead us not into temptation but deliver us from evil And these not without a doxology as a spiritual Libamen or meat-offering without which no burnt-offering was to be made under the Law in these words For thine is the Kingdom the power and the glory for ever and ever Amen And so having not only proved the order and distinctions of Ecclesi●sticks under the New Testament but also the first Liturgy so the Lords Prayer is proved to be by Cassander in Liturgic●s ex Dionysio and stands undeniably true to be instituted in resemblance of the like under the Old Testament I come now to prove the jurisdiction that they have one over another and over the rest of the Church wherein two things are to be considered in relation to o●r Bishops viz. 1. Their power 2. The distribution of this power As for the first Their power is so connatural that the chief Judge in Areopagus was a Priest hence Cohen in Hebrew was a common name to Magistrates and to Priests Gen. 41. 45. Potipherah was Priest h. e. Prince of On. The Druides among the Galls were of the noblest stock of kindred they were so in Epirus and Cappadocio it was usual as well among the Grecians as Romans for Kings to be Priests and as Schedus de Dis Germ notes out of Fenestella the Priest was never made a distinct person from the civil Magistrate till the expulsion of Kings out of Rome and that this power so challenged by the voice of Nature in the Heathen themselves is warranted by the Scriptures of the New Testament I shall have occasion to shew anon in answer to their objections against it Mean while I shall prove the second thing considerable viz. The distribution of their power And this is distributed according to the

TOLERATION WITH ITS Principal Objections Fully confuted OR AN ANSWER To a Book entituled Sions groans for her distressed c. offered to the Kings Majesty Parliament and people Wherein is pretended to be proved by Scripture Reason and Authority of fifteen Ancients That equal protection under different perswasions is the undoubted right of Christian Liberty BUT Hereby confuted wherein the power and proceedings of the Kings Majesty and the Church are vindicated By H. S. D. D. Chapl. to his Majesty in Ordinary 2 Pet. 1. 1 2 3. But there were false Prophets among the people as there shall be false Teachers among you by reason of whom the way of truth shall be evil spoken of Jude 8. These filthy dreamers defile the flesh despise dominion and speak evil of dignities Jude 16. These are murmurers complainers Jude 19. These be they who separate themselves sensual having not the Spirit LONDON Printed for H. R. and are to be sold at the Sign of the Three Pigeons in St. Paul's Church-yard 1663. Imprimatur Geo. Stradling S. T. P. Rev. in Christo Pat. D. Gilb. Episc Lond. a Sac. domest Ex Aed Sab. 12 Feb. 1662. FOR Colonel R. ATKINS One of the Deputy Lieutenants of the County of GLOUCESTER SIR I Have perused the Pamphlet you left at my Lodging and according to your desire grounded upon the consideration of the advantages which seditious persons suck in things of this nature from the silence of the Orthodox given you my sense of it Which task if it prove satisfactory to any and particularly to render that Friend of yours and of your most accomplisht Lady's steddy who is yet balancing in her resolutions I shall put upon the account of favours done to SIR Your humble Servant H. S. THE CONTENTS Sect. 1. THe events of these times the same with those after the passion of Christ only those were meerly eventual these consequential Three Churches in three persons of one house The Golden Rule of our Saviour wrested by our Adversaries Fears and jealousies like those that caused the war couseless Sect. 2. Their Epistle dated the eighth day of the third moneth The vanity of such date evidenced in answer to three queries 1. What the moneths in Scripture were 2. By what names they were called 3. When they began And herein 1. What was the first moneth 2. When was the first day of that moneth What the Rabbies amongst these men understand by the first month Their affectation of singularity Sect. 3. How cheap the shedding of mens bloud was to them which now they would have prevented towards themselves They would have none but arbitrary government Of all they dislike Kingly most What is meant by the Harlot in the Apocalypse which they would have understood of the Pope only Simon Magus the Deceiver Those that work in his vertue and power Antichrists The Harlot like a Bird of prey The men of this generation compared to the Cast of Sacres that made the Eagle their quarry The Pope and they meet in the Antipodes The History of Stork Stubner and Muntzer Ring-leaders of the Fanaticks Their practises to deceive That they are Antichristian Their sacriledge and their pretext for it Sect. 4. The use of Musick in Churches Commanded in Scriture in every thing that tends to edification Musical Instruments whether wind or stringed and Chromatick Musick allowable not typical Those that are against the use of it under the New Testament would have it to be they know not what themselves And if any thing it is what we hold it to be Sect. 5. Vestments distinctions of persons serving and of services under the Gospel allowed by the Law of Moses and of Nature No Vestments but Vices reprehended in the Heathen in the New Testament The Druides sacrificed not only in white but under Oaks which by them were had in veneration and which the men of this generation seem to allow of in as much as upon all their Crowns and Scepters which they wore and bore they placed the Acorn instead of the Crosse a figure which the Devil cannot abide Of happy presage to us They confute themselves by condemning of us And in justifying themselves they justifie us a fortiori Nothing but order and decency in our Ceremonies Sect. 6. Bishops Timothy and Titus were Bishops so were the Angels of the seven Churches in the Apocalypse in the judgement of old Doctor Reynolds Doctor Usher and Grotius How the Bishops resemble the high Priests And the whole frame of Church-Government answers to the like order and distinction under the Old Testament A Scheme thereof drawn by Bishop Andrews The Ministers of the New Testament do succeed to Priests and Levites as the Lords day does to the Sahbath The Lords Prayer contains not only ancient forms in use among the Jews but also the very design of the Sacrifices under the Law The comparison made The Lords Prayer the first Liturgy The Jurisdiction of the Bishops proved 1. as to their power 2. as to the distribution of their power and both out of the New Testament Their right of sitting in Parliament asserted Sect. 7. Of Churches The lawfulnesse of them proved from the example of primitive christians in the New Testament 2. Their conveniency proved 1. In respect of their capacity for the Diocesse and Parishes 2. In respect of their scituation in relation to the Diocesse and Parishes 3. In respect of their scituation of East and West Christians anciently adored towards the East Of the Church at Richlieu in France whose Altar stands at the West-end Of Covent-garden Church in London 4. Convenient for the scituation of parts within themselves They are Naves inversae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in them what some built with a single Crosse some with a double and why The mark in Ezekiel 9. 4. was the Crosse and that proved not only from the figure of the Letter Tau which was anciently a Crosse but also that in all probability it must be so though it be set a mark or mark a mark and no more in our Translation The necessity of Churches proved No stumbling-block to the Jews or Gentiles Sect. 8. How they slander the good Laws of the Kindome The same thing they impute to us is applicable to themselves The Harlot in the Apocalypse why so called The integral parts of Antichrist Their fury and hypocrisy parallel d by those in France English Scottizing c. Rebellion under pretence of Religion unwarrantable Sect. 9. Of Magistrates Their power is of God and how Religion the foundation of all Government proved by several arguments Answer to their arguments of receiving the Alcoran and becoming Papists in some cases A threefold book put into Magistrates Hands An errour in Government which is accidental makes not void his power Their second argument answered their third argument answered their fourth answered their fifth answered What power the Church hath to decree Rites and Ceremonies Their argument taken from the ceasing of the Cross of Christ

distribution of the civil power the Bishop residing in the City or chief place all the Clergy of inferiour places within his Diocess are subjest to him as he is to the Archbishop which is answerable to what the Apostles at first did practise in the very beginning of Christianity and was followed by after times as is observed by Dr. Hammond out of Acts 14. and 15. c. and made good against the Animadversions on the Dissertations touching Ignatius's Epistles c. 7. sect 6. His words are these According to the image of the civil government among the Jews and the like again in their Temple forementioned the Apostles appeared to have disposed of Churches every where and in a●● their plantations to have constituted a subordination and dependance of the Churches in the inferiour cities to those in the chief or metropoles An example of this we have in the story of the Acts concerning Syria and Cilicia and the several Cities thereof in relation to Antioch the Metropolis For when the Question Acts 15. 2. was referred and brought to Jerusalem from the Church peculiarly of Antioch c. 14. 26. and 15. 3. and the Decree of the Council return'd to them by whom the Question was proposed h. e. to the Church at Antioch ver 22. yet in the Epistle wherein the Decree was contained we find the Brethren through Syria and Cilicia i. e. all the Christians of that Province to be expressed and joyned with those of Antioch ver 23. And after when that Decretal Epistle was delivered to the Church of Antioch ver 30. Paul and Silas went over Syria and Cilicia ver 41. and 42. and as they went they delivered to every City the Decrees of the Council c. 16. v. 4. which is an evidence that the churches of those cities related either immediately to Antioch or as Antioch it self did to Jerusalem and were in subordination to it as to the principal Metropolis of so wide a Province according to that of Philo that Jerusalem was in his time the Metropolis not of Jud●a alone but of many other regions in respect of the Colonies which it sent out of the Jews that dwelt in them naming Syria and Cilicia and divers others thus for the learned Doctor The same is proved out of Rev. 1. 14. John to the seven Churches in Asia where St. John directing his letters unto them thus indefinitely without any mention of their particular names he cannot by common intendment be conceived to have understood any other thereby but such as by some degree of eminency were distinguish●ble from all the rest of the churches that were in Asia and in some sort did comprehend all the rest under them for taking Asia here in the most strict sense for the Lydian or as the Imperial constitutions call it the Proconsular Asia it is not to be imagined that after so long pains taken by the Apostles and their disciples therein there should be found no more then seven churches especially since St. Luke Acts 19. 10 20. testifies that all they which dwelt in Asia heard the word of the Lord Jesus both Jews and Greeks so mightily grew the word of the Lord and prevailed And in particular among the Epistles of Ignatius there is one directed to the church in Trallis another to the church in Magnesia and both these were subject to the Metropolitane of Ephesus See the Archbishop of Armagh as above quoted And for these reasons as also for their eminence in learning and wisdom have all Christian Kings of this Realm ever consulted with them in the establishment of Laws We read in Lambert's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Mr. Selden's Titles of honour That the Laws of Ina King of the West-Saxons were made by the perswasion and appointment of his father Cenredus and of Hedda and Erkenwald Bishops with Senatours Elders and wise men of the people in a frequent assembly of the servants of God which was between the years 712. and 727. The Laws of Alured the first founder of this Monarchy were made by his authority as those of Ina had been by his but ex consulto sapientum by the advice of the wise which must include the Bishops 1. Because his Laws were grounded on Moses his Laws 2. Because nor these nor those of Ina did reach to life except in case of Treason against King or Master 3. Because he hereby allotted much of the Kingdom to Guthurn on condition of Guthuru's becoming Christian All which are things well beseeming the judgement of Bishops and are especially the first arguments sufficient to convince some of Errour that contend our Laws to have had their Original out of the twelve Tables This was anno 871. about 820. years since The Laws of Ethelstan anno 924. were made by the prudent counsel of Vlfhelme Archbishop and the rest of the Bishops c. wherein an estimate was made of all orders of men that then were or rather a declaration of the Common Law in that point As first The King was esteemed at 30000. Thrymsa's i. e. so many times three shillings an Archbishop at 15000. Thrymsa's a Bishop or Senatour at 8000. Thrymfa's a General of an army at 4000. one initiated in holy orders or a Thame i. e. a Noble man at 2000. whereby it appears that an Archbishop was double to any subject of the Kingdom besides and a Bishop equil to the greatest Lord in the Land and every Priest as good as the best Noble man under the degree of a Senatour so far are any of these orders from arrogating that they have lost much of that ancient honour which belonged unto them by the Common Law of this Nation King Edmund called together a frequent assembly of Ecclesiasticks and Laicks where Oda and Woolstan Archbishop were present with very many other Bishops for the sanction of Laws So did King Eldred anno 948. as Ingulphus testifies So Edgar and Canutus establisht Laws by the advice of the wise So did William the Conquerour with the concurrence of his Princes whereof the Archbishops must be a part since which time no Acts of Parliament are made without the Lords Spiritual And that these things were allowed to the Priests under the Old Testament no man will deny the proofs therein being so frequent pregnant But our adversaries here call for proofs out of the New whereunto I have shall answer hereafter in its due time place contenting my self at present with the Exposition of that one text of Mat. 19. 28. Ye which have followed me in the regeneration when the Son of man shall sit upon the Throne of his Glory ye also shall sit upon twelve Thrones judging the twelve Tribes of Israel This was spoken to the twelve Apostles which were Clergy men and the Predecessors of all Bishops where note that the comma should be put immediately after Me and in the regeneration referred to the Son of man sitting on the Throne of his glory which was immediately after the descent of the

holy Ghost a time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by way of eminence call'd the Regeneration because then were the gifts of ministration and sanctification more abundantly poured forth then ever they had been before the immediate end whereof was Regeneration or Renovation Then did every Apostle besides his general commission take upon him his particular Episcopacy where he sate and judged that is governed the Church signified here by the twelve Tribes of Israel under which notion the Jewish Church had been comprehended And if it were understood of their being assessors to Christ in the last judgement surely then I might use the argument of St. Paul which concludes a fortiori 1 Cor. 6. 3. Know ye not that we shall judge the Angels how much more things that pertain to this life where under the pronoun We he includes himself and all the Apostles In whose absence he would have them rather end all differences which at any time might happen by compromise then appeal to Heathenish tribunals from whence they were like to reap nothing but scandal to Religion and injustice to themselves by reason of the corruption of the Courts according to that of the Epigrammatist ad Sextum Et Judex petit petit Patronus Solvas censeo Sexte Creditori The Judge does ask a bribe thy Advocate a fee Pay then thy Creditour better pay one then three And so having done with Bishops come we now to Churches Sect. 7. IT is very true that where two or three are gathered together in the name of Christ there is he in the midst of them which was a singular consolation to the Disciples of Christ that though they were driven to corners and deserts and were fain to wander in desolate places being hated by all men for Christs sake yet how does this forbid publick meetings and at publick places when time and opportunity presents it self The people of God may pray in Cryptis caves in time of persecution therefore they must do so in time of freedom when all the world is become Christians is there any Logick in this no no more then would be in this kind of argument For the present necessity it is not good for a man to touch a woman Therefore when the necessity is over no man may marry This follows not but the clear contrary rather And to make further proof hereof by Scripture of the New Testament it is obvious to our observation that the people of God had not only their Synedria's and National Conventions but other houses of prayer erected and called Synagogues who being converted to the falth by the preaching of the Apostles the Synagogues were made particular Churches for Gal. 1. 13. Saint Paul testifies of himself that he persecuted the Church of God Now where was this Church of God it was in Synagogues Act. 22. 19. I imprisoned saies he and beat in every Synagogue them that believed on thee from whence I observe two things 1. That the example of Christians here does teach us that its lawfull to serve God in Temples made with hands though he be not nor ever was confined to them 2. That it is as lawfull that this be done though in places abused to false doctrine and superstition as these Synagogues yea their places of National convention were and that by Pharisees Sadduces and other Sects yea generally by all the Jews before their conversion to the faith And what is testified here of Jewish Synedria's and Synagogues is true of Heathen temples namely that it is lawfull to dedicate them to Gods worship Act. 17. when St. Paul sound at Athens an altar dedicated to the unknown God he went not about to preach down their altar but to preach up Jesus and the resurrection upon it least he should seem to be a setter forth of strange Gods as indeed he did to some nevertheless Nay a third thing may be hence observed namely that as these Synagogues were subordinate to the Synedria's or National Assemblies it follows that divers parochials may be subordinate to the Synedrium of the Cathedral and the Cathedral to a Provincial or National Convention And thus much for the lawfulness of Churches Now for the convenience of them They are convenient 1. for their capacity the Cathedrals being large enough to contain the Bishop with the Dean and Chapter the standing Synede of the Diocess besides the confluence of the whole City and Diocess upon all occasions The parochial Churches are lesser yet of capacity enough to contain a parish 2. they are convenient for their situation 1. in respect of the Diocess if Cathedrals they being in some eminent place thereof 2. in respect of the parish if parochials they being as near as may be to the middle thereof 3. in respect of the whole world in as much as they look towards the East which the ancient Christians turned to in their adoration as is testified by Tertullian in Apologet. c. 16. and by Dionysius the Areop in coelest Hi●rarchia c. 11. quite contrary to the Temple of Hierusalem whose Holy of Holies or upper end was Westward Indeed the Church built by Cardinal Richelieu at Richelieu a town of his own building too hath its Choir Westward and its entrance in at the East end thereof which was so appointed by him I suppose least otherwise it might spoil the fashion of his town a respect being had unto the model according to which it was to be built and not out of an opinion of the indifferency of situation for albeit he were contented to turn his face sometimes Westward in his adoration when living yet being dead he looks Eastward in the Chappel of his own building in the Colledge of Sorbon where he lyes buried What was done by the said Church at Richelieu was intended by that in Covent-Garden but it was not permitted to be consecrated till the said design was altered which was done Bonis avibus too for Covent-garden continnes a flourishing part of London suburbs whereas Richelieu hath nothing in it of the aim of the said Founder which was to make it a University for the study and teaching of Philosophy in the French tongue but is like a proud woman that hangs all upon her back at once for so is this empty of Students and riches having nothing left to commend it besides the superb● name set out with gay and uniform buildings as if every house there were as a Rejection of the Cardin●ls magnifick Palace that stands by and would in time grow emulous of their mother tree out of whose root they sprang But to return 4 Our Churches are convenient for situation in respect of their parts within themselves having an upper end and a lower this for the font to initiate and give first entrance into the Church by Baptism that for the holy Table which is for a spiritual repast to adulte persons of years the middle for the Catechumeni to stand between 5. in respect of the fabrick of the whole they being like naves