Selected quad for the lemma: christian_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
christian_n	day_n	jewish_a	sabbath_n	2,758	5	9.9661	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A86484	A rejoynder to Master Samuel Eaton and Master Timothy Taylor's reply. Or, an answer to their late book called A defence of sundry positions and scriptures, &c. With some occasionall animadversions on the book called the Congregational way justified. For the satisfaction of all that seek the truth in love, especially for his dearly beloved and longed for, the inhabitants in and neer to Manchester in Lancashire. / Made and published by Richard Hollinworth. Mancuniens.	Hollingworth, Richard, 1607-1656.	1647 (1647)	Wing H2496; Thomason E391_1; ESTC R201545	213,867	259

abhominable sinne and grant that the dream may be to our common enemies and the interptetation to them that hate us CHAP. XXVIII Whether the Church appear to be a particular Congregation MAT. 18. Sect. 1. IN Cong way justified you professe your selves to hold that the exercise of Church-power by the Congregational church is founded upon this text as the observation of the Christian sabbath is upon the 4. Commandement I joyn issue with you and observe that you grant 1. As the 4. Commandement did at the first promulgation of it and afterward command the keeping of the seventh-day Sabbath so this Text did first send the offended party of the Jewish church to the Jewish church while that Church remained in power as you acknowledge 2. As the 4. Commandement doth equally command any day in the week which God by other Texts doth require to be kept after the expiration of the Jewish sabbath so this Text sends the people of God to any Church which after the dissolution of the Jewish church should be in strength by vertue of a charter from heaven 3. That he that shall affirm that the first day of the week is to be kept holy rather then the 7. or 6. is enjoyned by the fourth Commandement other Texts set aside doth abuse and wrest the 4. Commandement so he that asserts that this Text doth so prove that the Church must be only Congregationall not Nationall and Oecumenicall doth wrong this Text. 4. Hence also may be inferred That if a day or time of the same extent was there commanded to the Jewes and after the expiration of the Jewish sabbath to Christians then a Church of the same extent as was amongst the Jews which was a Church consisting of subordinate Judicatories and was Nationall assoon as it was capable of being such and in a sense Occumenicall is here prescribed to the Christians after the expiration of the Jewish church And this is as much or more then I intended for it my professed work was only to vindicate the Text from the Congregationall way not to urge it for the Presbyterian as you would make the Reader to believe If I at this time do solidly vindicate the said text I do as much as I desired the chief of your other texts on which your opinions are pretended to be built have been and shall be examined Though I might spare my labour in this point your selves confessing that Mat. 18. doth not prove that the Church must be congregationall which I would have persons concerned to take notice of yet I will give the Reader a taste of your Reply Sect. 2. Reply p. 86. The sinew and strength of your reason is this It is necessary that the judging Church in the times of the Gospel should answer in the manner of its judicature to the judging church in the time of the Law therefore the Gospel-Church ought to have gradual judicatories and appeals as the Jewish church had The main hypothesis whereof is unsound for it is necessary that the Judging church in the time of the Gospel should be conformed to spirituall precepts and patterns left us by Christ and his Apostles and Christ hath not appointed the Jewish church to be a pattern to Gospel churches so then Churches of Presbyterian complexion are not here understood for there is a vast difference between them and the Jewish church Rejoynd 1. The sinew and strength of my reasoning is not that which you pretend it is plain in the words to be this If Kahal and Ecclesia with the 70 signifie the company of Elders as well as the body of the People and a Church with graduate Judicatories and Appeals then this Text doth not prove whatsoever others do or do not that the Church must be a particular Congregation as opposed to Classical Provincial National c. But the first is true therefore the second And this argument is good and strong your selves being judges 2. It is enough for me to shew that it doth not conclude for the Congregationall way though I should not shew that it makes against it or for the Presbyterians The argument you propound is your own not mine nor would I put the matter of it into fuch forme did I use the argument 2. You shew a vast difference between our Churches and the Jewish but doth this prove that the subordination of Ecclesiastical judicatories amongst the Jews was ceremoniall or that we may not reason for it from the analogie of the Jewish church Anabaptists may and do render many differences between Judaisme and Christianity Baptisme and Circumcision and yet notwithstanding from them all we may conclude from analogie the lawfulnesse of Paedobaptisme and Christian Magistracie There is a vast difference between the Priests of the Law and Ministers of the Gospel yet the Apostle by analogie reasons from the one to the other in point of maintenance In things most like it is easie to find some difference none of your differences do cleer that subordination of Ecclesiastical judicatories was ceremoniall amongst the Jewes or unlawfull amongst Christians and therefore they are not pertinent But what are those differences Sect. 3. Reply p. 87. 1. The Sanhedrim did not consist of chosen men sent out by the Synagogues but of Priests and Levites R. If it did not consist of chosen men which you say but do not prove yet God hath appointed us to chuse men for the Synod Act. 15.2 The Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 determined or ordered to send Paul and Barnabas and certain others with them This is as truly an ordinance of God as that was then 2. That the Sanhedrim did consist of none but Priests and Levites you too barely and boldly affirm It is said that Jehosaphat did set of the Levites and Priests and of the chief of the fathers of Israel 2 Chron. 19.8 for the judgement of the Lord and for controversies You reply further p. 87. that there was one chief by office 2 Chron. 19.11 but in the Classicall way all are equall in point of office R. The High-Priesthood was ceremoniall and therefore it must be abrogated but that the Sanhedrim quà a superior Judicatory was ceremonial is the thing you should prove 2. If in the Classicall way all be equall in point of office how comes it to passe that you charge that way to be Prelatical 3. So far as the high Priest Amariah or any other was but a President of the Sanhedrim so far reason and light of nature if not of Scripture shewes us that we may follow the pattern Reply p. 87. Thirdly you reply The Sanhedrim dealt with civil matters Deut. 21.5 Synods with ecclesiasticall Rejoynd 1. Their civil lawes were divine not drawn up by Princes or Parliaments but by God himself and so as being Gods lawes the Priests were the Lawyers and did interpret them and tell de jure what of right ought to be done yet de facto the Ecclesiastical Sanhedrim did put no man to death

seperation from the then Jewish Church at least not a totall one they had yet Church Communion with her if you mean not Church Communion which is properly and peculiarly such then it did not shew that they counted her a true Church Though the Apostles being Jews and formerly members of that Church might become Iews to the Iews 1 Cor. 9.20 That they might ga●n the Iews and give no offence Acts 21. which is unlawful to do to those that are within or without the Church 1 Cor. 10.32 Might give great respect to the Jewish Church and worships even after they were then dead as in some places by way of funeral pomp the honour done to great personages by their attendants while they lived is in measure continued to them after their death till they be buried as uncovering the head carrying maces and scepters before them c. Lastly Vnless you can solidly prove 1. That the Jewish Church was then a true Church by a morall trueness 2 That there is or ought to be such a change of our Ministry Sacraments and service of God in the Churches gathered from amongst us as was then of the Jewish Priesthood Sacraments and service of God in those Churches which were gathered from amongst them 3 That the Reformed Churches and Ministers may as lawfully be forsaken as the then Jewish Church and the Priests thereof 4 That you have authority to gather Churches amongst us as wel as the Apostles had for gathering Churches from amongst the Jews 5 That men are bound to become Independents when they hear you preach as the Jews were to become Christians when they heard the voyce of the great Prophet Deut. 18.18 19. Vnless also you can invalidate my other fore-mentioned exceptions against this instance I would advise you to lay it aside and to pass to another argument Sect. 2. Reply P. 2. Secondly if the Apostles never taught nor practised such a thing what warrant then have our brethren for their Presbyterian Church which is gathered out of many Churches For they interpret Mat. 18.17 Tell the Church of a Presbyterian Church which consists of the Elders of many Churches Rejoynder What do you hence conclude that the Apostles taught and practised to gather some Christians from others one part of this true Church c This is it which P. 18. of your last Book you profess to shew at large in this and the subsequent particulars then belike you acknowledg that the gathering of Presbyterian Churches is according to the doctrin and practise of the Apostles 2 Between a Presbyterian Church and your gathered and seperated Church there is most difference For 1 A Presbyterian Church is not a particular congregation nor are al her members accounted to be members of a particular congregation much less covenanted members such as yours are 2 She doth not refuse the communió of those congregations out of which you say it is gathered and therefore cannot be called a seperated Church 3. She is gathered with the consent of her societies 4 She doth not cast off the care of government of those societies but her gathering makes much for the better government of them and for setling of truth and peace in them as the convening in Parliament of the principall patriots out of severall Counties doth make for the good government of the State Lastly their gathering is warranted as hereafter Pos 3. 4. may appear by the Doctrin● and practice of the Apostles which you cannot shew of yours Interim you may take notice that Mr. Cotton himself as he doth assert that Synods rightly ordered and classes and conventions of Presbyters of particular Churches are all one keyes P. 42. So he doth call a Synod a Congregation of Churches or a Church of Churches which is as much as to say there is a Presbyterian Classical Church but of this and of Mat. 17. I shal speak more hereafter Sect. 3. Reply p. 2. Thirdly why may not one Church be gathered of the members of many Churches as wel as many Churches consist of the members of one Church For we read that the Church at Jerusalem was scattered upon Stevens persecution and we read not that they returned again but fell into membership with other Churches as is probable which were planted in severall parts of the world Rejoynder Yes they may in these troublous times one family hath oft bin divided into more families part of them at Manchester another at home and one family hath consisted of the members of many families possibly the heads of several Country families have taken one house and dyeted together yea it may be in times of persecution wives may live apart from their husbands and their husbands live together apart from their wives yet it were strang boldness to say that the Apostles taught and practised the seperation of several husbands and gathering them into a distinct family from their wives and it is no less unreasonable from the necessitous condition of a scattered persecuted Church to infer that the Apostles taught and practised to seperate some Christians c. Your selves do intimate P. 14. That one Church may meet in many places in some time of hot persecution may we thence conclude that the Apostles taught and practised the meeting of one Church in many places 2. You read as much of the return of the scattered disciples to Jerusalem as you read of their falling into membership with other Churches if therefore it be probable as you say it is that they fell into membership with other Churches I am sure it is as probable that they ere long did return to Jerusalem seing there was the first Church the chief Church in which the Apostles continued as officers whose doctrin and government all that were members of that Church could not but much desire and the persecution was but short though sharp Acts 9.31.3 Your selves do in effect acknowledg that this argument doth not necessarily if it do probably conclude the undertaken conclusion 4. They that fell into membership with other Churches did not nor do you think they did separate from the Church of Jerusalem or refuse communion with her or with the godly of her aiming at a purer Church and unless you had shewn this you have not performed what you say you have performed When the scattered Disciples left the Church of Jerusalem it was their affliction not their choice much less was it their duty as you pretend your separation to be Sect. 4 Reply p. 2. Fourthly such a Church which consists of the members of many other true Churches hath formerly bin without exception in the days of the Prelates how comes it now to be questioned For at least fourteen years since such a Church was extant in Wirrall in Cheshire the vocal covenant being only wanting which consisted of the choicest Christians of many parishes And we think it cannot be denied but Mr. Iohn Angiers Church at Denton in Lancashire hath of long time been such and many other