Selected quad for the lemma: church_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
church_n	bishop_n	call_v	deacon_n	4,219	5	10.3011	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A43546	A sermon preached before the convocation of the clergy in Ireland at the Cathedral Church of S. Patricks in Dublin, May 9, anno 1661, at the time of their general receiving the H. Communion / by Tho. Hacket.	Hackett, Thomas, d. 1697.	1662 (1662)	Wing H173; ESTC R25047	22,156	33

the People and Priest it was transmitted first from the Jewish Schools and Synagogues whose Doctors had the uppermost rooms as our Saviour notes quipping therein their pride these loved it not dignity Else he would not have taken up his own seat among the Doctors Luke 2.46 nor would it have had a remark set upon it had their seats been promiscuous among the people for the order was that the Rabbins and Doctors sate on a Throne by themselves with their faces towards the people and their Schollers on Forms or lower seats gradually with their faces from the people towards the Hecall or Sanctuary but the People sate or lay on Mats under them within the cognizance of the Doctors and therefore t is St. Paul prescribes modest and decent behaviour in the Church because of the Angells i.e. their animadversion of their carriage The same place befits not the Scholler and the Master and thereforeiour Saviour Christ copied out the same state and respect of his Officers they who reteind the signatures of the first Church in lively Characters do punctually so express it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let the Bishops Throne be set in the midst and the Presbyters sit on both sides the Deacons standing And let the people sit on the other side viz in the body of the Church whence the Scriptures calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Greek Fathers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latine Prasidents from this distinction and eminence of place And some learned men think that position of the Church triumphant signified Rev 4.4 was but a copy of the position and site which was in the Militant in the first ages From which not now seeming in considerable circumstance of place these three Corollaries do seem to me not incongruously deducible 1. That there is no such thing as a Lay-Elder in the Church there 's no place here but for the Minister and Idiot the Plebs and Ordo in Tertullians language another Herald in Scripture must be got to marshall this amphibious Novelty and assign its seat and place in the Church St. Pauls Elders must be teachers and have double honour that is of respect and maintenance which whether these shall have let the Minister consider well that admit the one if they can be as willing to digest the other 2. This exposition teaches us our place as well to as from others When the Clergy broke in upon their superiours no wonder their inferiours invaded them a propulsation of the first air sucks in the next into its place and so did our selves give the invitation to our own thrusting out for the place thus delineated did cleerly distinguish the Clergy among themselves all in but not of one place but a superior place and an inferior and so Persons so the Jewes had Priests and chief Priests a high Priest and h●s Sagan there were Rulers of the Synagogue the Officers of the 23. and Rulers of the People that is Officers of the high Court of 72. yet both sometimes called Rulers indifferently without observing this distinction we see identity of name is hence but a bad argument for a Sameness of dignity and among our Saviours extraordinary Officers there was a scale of First Apostles Secondly Prophets 1 Cor. 12. and much more among his Ordinary when St. Paul sayes the Deacon had obtained a good degree thus the Ancients paraphrase it 1 Tim. 3.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 higher Station in the Presbytery or Episcopal Chairs 3. Here 's a perfect aquator dividing the Minister and People into two hemisphaeres Confusion has laboured to make them differ by joyning them together but the Scripture preserves our liberties by retaining the ancient markes and boundaryes we are there distinguish by names qualities commissions duties maintenance and here by peculiar place but to adorn this Province were to light a Candle to the Sun Onely for conclusion let me make it my request to God for my self first and then for us all that since the people are more affected with and will be sooner concluded by sensible and visible arguments then the most real and speculative demonstrations that we would make it our business to distinguish our selves from them not onely by habit and place but by these three or four other differences with which I shall put a period to your present trouble and desire to make a beginning to our future conversation 1. That we would difference our selves from them by our callings and business as that is not of this world so we should not be but like men abstracted with the hopes and promotions of another neither drowning our selves in the agitations of this life nor devoted to pragmacy or policy Let us give up our main attendance to reading doctrine and exhortation 1 Tim. 4. 13. And not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Apostles Canons phrases it to the revolving the affairs of the world in our minds you know how many of the ancient Canons forbids the implication of regulars in seculars commands them wholly to attend on divine ministrations I shall but point at their instances because I doubt not better known to you than my self Ancient Canons excluded us from Merchandizing Farming Warring from being Guardians Executors studying the Law and Physick that those might not be pretences of avocation to our selves or scandal to others The Apostle to Timothy 2 Tim. 2.4 sayes no man going to War should entangle himself with the affairs of this life the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on which an Ancient thus descants the word saith he is taken from an Adder lying in the way which does first deceive us by her innocent appearance Secondly retard us by fetterring us in our course But thirdly doth sting us with Mortiferous poyson So hard a matter is it for us innocently to mingle our selves with the world 2. Go beyond them in holyness The Scripture calls us Angelis let us labour to be so in purity to heal with the tongue onely is an easie way of Physick and that which a dog can do as well as we T is the Scripture record that before the Priest went in to offer for the people he was to wash himself first in the great sea or lavour and a Jew has this note upon it that it was all made of locking-glass metal that so the Priest might see and wash off every spot in himself who was to offer up prayers for the sins of others If Moses by conversing with God once gained Divine reflections how should our faces shine that visit him daily 3. Let us be industrious vigilant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over our flocks that so the infernal Wolf may not carry away any of Christs Lambs 1 Tim. 3.2 If the Bishop was so amazed when he was to give up his account to St. John for the young man concredited to him who lapsed without his fault with what faces shall we look upon God when we must answer for those