Selected quad for the lemma: religion_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
religion_n	aaron_n	head_n	ointment_n	16	3	9.6696	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A86946	Christ and his Church: or, Christianity explained, under seven evangelical and ecclesiastical heads; viz. Christ I. Welcomed in his nativity. II. Admired in his Passion. III. Adored in his Resurrection. IV. Glorified in his Ascension. V. Communicated in the coming of the Holy Ghost. VI. Received in the state of true Christianity. VII. Reteined in the true Christian communion. With a justification of the Church of England according to the true principles of Christian religion, and of Christian communion. By Ed. Hyde, Dr. of Divinity, sometimes fellow of Trinity Colledge in Cambridge, and late rector resident at Brightwell in Berks.	Hyde, Edward, 1607-1659.	1658 (1658)	Wing H3862; Thomason E933_1; ESTC R202501	607,353	766

God but by love we must dwell in love or he will not dwel in us And therefore it was most Christian Doctrine which was delivered by Saint Augustine lib. 1. de Doctrina Christiana when he said Quatuor sunt diligenda unum quod est supra nos Sc. Deus Alterum quod nos sumus Tertium quod juxta nos i. e. proximus Quartum quod infra nos i. e. corpus There are four things which every man is bound to love that he may be a good Christian or in the state of true Christianity his God that is above him His neighbour that is about him His soul that is within him and His body that is without him for as the body is capable of eternal bliss by redundancy from the soul so is it also capable of true Christian charity which is not a momentary or temporal but an eternal and everlasting love grounded upon the communication and the communion of a blessed eternity So that in truth the love of God doth not only produce but also comprize and contain all those three other loves man loving his body and his soul and his neighbour with Christian charity only in relation to Christ and as they belong to his communion For undeniable if not indisputable is that position of the Angelical Doctor Amicitia charitatis super communicatione beatitudinis fundatur The friendship of Christian charity is founded upon the communication of eternal blessedness Aquin. 22● qu. 25. art 5. and by consequent is to be extended according to the extent of that communication Therefore it beginneth with our Saviour Christ and goeth on to every one of his members this spiritual unction of the Holy Ghost being like to that holy ointment poured upon Aaron which ran from his head down to the skirts of his cloathing Psal 133. 2. And yet even from this excellent ground of charity do many men find a pretence for gross uncharitableness whilst those that are of divers perswasions in matters of Religion will needs deny to one another the hopes of salvation every one being resolved to maintain that his own Religion is the only true Christian though it be no more then a profession of it and all agreeing that t is only the true Christian Religion wherein and whereby we can attain eternal blessedness Hence it is that we commonly receive those very faintly whom we suspect God hath not received and those not at all whom we are perswaded he will not receive So that we do little less then invade Christs Judgement seat that we may discard true Christian charity and if we now invade his seat we shall hereafter tremble at his bar Why should we so grosly abuse the very ground of Christian charity to a most unchristian uncharitableness Why should we be so hasty to exclude out of the communion of eternal blessedness those whom our Saviour Christ hath called to it Surely if it be not in our power to give heaven by our charity t is not in power to deny heaven by our uncharitableness unless it be only to our selves True Christian charity is of as large an extent as heaven it self and embraceth all those who have any probability of getting thither For it is grounded upon the communion of eternal bliss and therefore as it loves Christ the head so it cannot but love all Christians as members of that communion It first loves Christ for his own sake by whom we have the communication it afterwards loves our Christian brethren for Christs sake with whom we have inchoately and hope to have consum●… of eternal blessedness O Christ let me love as a Christian that I may live as a Christian for I cannot live as a Christian unless I live in thee and I cannot live in thee unless I live in love Let me rather mistake my charity in believing their salvation who have gross errors mixed with their profession then not maintain my charity by denying them salvation who are not of mine own profession For thou wilt sooner pardon their errors which may proceed from ignorance or infirmity then my uncharitableness which can proceed from nothing else but pride and presumption SECT III. That the state of true Christianity is best taught by our Saviour Christ and best learned of him how far the Jews may be said to have known Christ and Christianity That Christ teacheth us by his voice in the holy Scriptures more certainly then by his voice in holy Church the Scripture is to teach the Church as the Church is to teach the people THere is not in all the world any thing taught by a Preacher from heaven but only the Christian Religion And the Son of God came from heaven to teach that and his Fathers voice came from heaven to bid us observe and follow his teaching Behold a voice out of the cloud which said This is my beloved Son in whom I am well pleased hear ye him Mat. 17. 5. And we may very well be not only contented but also desirous to hear him for the state of true Christianity is without all doubt best taught by Christ himself and is therefore best learned of him Moses was faithful in Gods house as a servant and the best teachers amongst men can but sit in Moses chair Mat. 23. 2. but Christ was faithful as a Son Heb. 3. 5 6. The servant was appointed and ordained for the Son and so was Moses for Christ but the Son came only for himself The servant was faithful in his Masters house but the Son in his own house Christ as a Son over his own house ver 6. Moses his faithfulness was by way of introduction for a testimony of those things which were to be spoken after ver 5. sc by Christ But Christs faithfulness was by way of perfection to speak those things plainly of which Moses had testified obscurely and to accomplish or perform whatsoever Moses his testimony had either prophesied or promised concerning him For Moses in his writings spake of Christ and directed these Jews unto him in so much that our Saviour telleth the Jews that they needed no other then Moses to accuse them of unbelief for not turning Christians Do not think that I will accuse you to the Father there is one that accuseth you even Moses in whom ye trust For had ye believed Moses ye would have believed me for he wrote of me But if ye believe not his writings How shall ye believe my words John 5. 45 46 47. We may put the whole sense of those three verses into these two propositions 1. That Moses writ so much of Christ as to leave the Jews inexcusable if they did not from his writings look after Christ and believe in him which more particularly appears from Deut. 18. 15. where Moses saith The Lord thy God will raise up unto thee a Prophet from the midst of thee of thy brethren like unto me unto him ye shall hearken which words we find Saint Peter and Saint Stephen both

words of Leo relate to the Capitula or constitutions of Charles the great and Lodowick his son which Lotharius had commanded to be observed throughout all Italy And when it had been buzzed by some to the Emperour that the Pope disliked those constitutions he was very zealous to clear and to purge himself from that suspition by this Epistle De qua re Leo hac se Epistola videtur purgare voluisse And indeed the words of the Epistle shew a very fierce zeal for though he charge not himself with an Oath yet he plainly chargeth them with a lye that either had or should report so to the Emperour si fortasse quilibet aliter vobis dixerit vel dicturus fuerit scia●is eum pro certo mendacem And yet this is not all For as Pope Leo in this Epistle made a solemn protestation of his own obedience to the Emperours Laws so in another after this cited by Gratian in the thirteenth Chapter of this same tenth Distinction he made an humble supplication that others might also be compelled to obey them Vestram flagitaneus clementiam c. For which though some late Canonists may perchance say he had too little spirit to be a good Pope yet we cannot deny but in this Tenent he had too much Truth to be a bad Divine For Christ took not from Kings their trust that he might give it unto Church-men no more then God took from Moses that he might give to Aaron And consequently Christian Kings are still obliged to discharge this Trust in their own dominions as belonging to them by the Law of nature and therefore not impaired but confirmed by the Law of grace since it is the work of grace to consummate and perfect nature not to overthrow it For the Moral Law given to the Jews by Moses was the same that had before been given by God himself to Adam only it was written again in Tables of stone because by our sin we had much defaced that writing which had been engraven in the tables of our hearts So then what is commanded by Moses in the fifth Commandment was before commanded by God in the Law of nature that is to say that all Fathers whether natural or spiritual or civil should be entrusted with and have power over their own children in subordination to though not in opposition against the commands of the Eternal Father And this right of Princes doth Pope Leo himself acknowledge in giving them the title of Pontifices High Priests which had been assumed by themselves before in their edicts and accordingly saith the gloss imperatores olim Pontifices appellabantur Which he proveth by the Authority of Isid●re in these express words cited afterwards dist 21. c. 1. A●tea autem qui Regeserant Pontifices erant nam majorum haec erat consuetudo ut Rex esset etiam Sacerdos Pontifex unde Romani Imperatores Pontifices dicebantur Hence it is that among the titles of Aurelius the Romane Emperour this is one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Summus sacerdos Maximus Euseb l. 4. Eccles histor cap. 13. Which is a good proof that by the Law of Nations the authority of Religion was judged to be in the Prince though the administration of it was in the Priest nor was this an erroneous conceit of the Heathens for God himself would have the ceremonies of Religion to be instituted and established by Moses who was a civil Magistrate not by Aaron who was a Priest though they were executed only by Aaron After Moses Joshua removed the Ark gave the charge of Religion and renewed the Covenant betwixt God and the people And after him David and Solomon Josiah and Ezechiah did by their authority as Kings order and reform Religion overthrow Idolatry and superstition so that we may justly and truly infer that Princes had that Trust of Christian Religion before they themselves were Christians to understand it and still have it though they are never so bad Christians to abuse it T is one thing what they are by their deeds another thing what they are by their duties for by their duties they are preservers of Gods truth and peace though by their deeds they often prove the persecutors of his truth and the disturbers of his peace God made them preservers though they too too often make themselves Persecutors of his Church Thus Basilius the Emperour publickly assumeth to himself this Trust in the eighth general Council cited in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Divine and merciful providence having put into my hands the helm of the universal ship That is of the Church wherein as in Noahs Ark all those are gathered who are saved from perishing A large claim and yet not one of all the Council opens his mouth against it Nay they all plainly give their suffrages for it in the ninth Action when they solemnly make this profession 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We well know O Emperour that there are under your power Arch-Bishops and Bishops and Abbates and Clergie-men and Monks and that you are the Governour of them all This was accounted no bad Divinity almost nine hundred years after Christ for this Council was held in the year eight hundred and seventy both by Greek and Latine Churches the Popes Legates then present not dissenting from the rest nay the Pope himself giving his actual and publick assent to this Tenent at this day in that at his consecration he solemnly professeth to Saint Peter and his Church I could rather wish it were to God but it is to Saint Peter Profiteor tibi Beate Petre sanctaeque tuae Ecclesiae That he doth receive and will keep this eight as well as the other seven general Councils and promising to himself that Saint Peter will be gracious to him at the last day when I desire God only to be gracious to me as he did carefully observe this his profession Eris autem mihi in illa terribili die haec conanti diligenter servare curanti propitius This profession of the Pope at his inauguration is set down at large by Binius in his notes upon this Council so that t is scarce out of use in the Church of Rome at this day to make it whatever it is to keep it And yet t is much that a profession so solemnly made should be slightly kept for surely those words Deo tibi sciens me redditurum de omnibus quae profiteor districtam in divino judicio rationem Knowing I shall give a strict account to God and to you at the day of Judgement of all that I now profess though we leave out the Tibi in the case are such words as may well make a Pagan Foelix tremble to hear them much more a Christian Bishop tremble to speak them and both Pagans and Christians tremble to break them Nor may any Divine think or teach this Doctrine of Supremacy to be a matter of indifferency for to deny it to be the Kings