Selected quad for the lemma: scripture_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	bishop_n	power_n	presbyter_n	2,561	5	10.5876	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A44410	A discourse concerning Lent in two parts : the first an historical account of its observation, the second an essay concern[ing] its original : this subdivided into two repartitions whereof the first is preparatory and shews that most of our Christian ordinances are deriv'd from the Jews, and the second conjectures that Lent is of the same original.	Hooper, George, 1640-1727.	1695 (1695)	Wing H2700; ESTC R29439	185,165	511

Answer to them the Master tells the Story of the Miseries of their Fore-fathers using also the Words in Deuteronomy (h) Deut. 26.5 A Syrian ready to perish was my Father c. Upon this the Table was brought again and He taking the Paschal Lamb in his hands and Elevating it propos'd to himself the Question Why it was offer'd and gave the Reason And so he elevated severally both the bitter Herbs and the unleavened Bread and after all the several Reasons given he subjoin'd a Hymn Let us therefore celebrate praise extol him who has done so many and so great and such stupendous Wonders To Him let us sing Hellelujah Praise the LORD ye Servants of the LORD concluding so Thanks be to thee O GOD King of the World who didst redeem us and our Ancestors and hast brought us to this Night Here they all drank again in the same manner as at first and wash'd again likewise here again beginning their Supper For then he took two unleavened Cakes and dividing one he put one half of it over the other Cake the half Cake being as they say to remember them of their former Poverty and so said over the Bread a Blessing After he dipp'd a piece of the Cake with some of the bitter Herbs in the Sauce and eat having blessed God with a proper Prayer and distributing to the rest to eat likewise So with a proper Prayer they tasted of the Peace-Offering and with another of the Lamb and after they fed freely of what was before them Only each was bound at the close of the Supper to end with some of the Lamb eating the Quantity of an Olive at least as they now do with a piece of one of the half Cakes which they substitute in place of the Lamb. When they had done eating they wash'd their hands and each having a third Cup distributed to them the Master having said over it the Grace after Meat and it is term'd thence the Cup of Blessing they drank it off And then there was another the fourth Cup put into their hands and the Hymn being re-continued with its proper Conclusion they again thanking God for the Fruit of the Vine drank that also and after that no more that night it being now towards midnight and they being after this to meditate yet on their Paschal Deliverance Thus according to the Tradition of the Jews the Paschal Supper was celebrated while the Temple stood and ever since it has been kept much after the same manner though the Paschal Lamb has been wanting And possibly if I might be allow'd to interpose a Guess in this matter this Supper might have been observ'd as now it is without the Sacrifice even when the Temple was in being by such as after the first Dispersions by the Assyrian and Babylonian Kings continued afterwards in remote Parts and not being able to keep the Feast at Jerusalem by reason of their Distance were however willing to keep up the solemn Memorial of that great Deliverance in the best manner they cou'd and as it is now done § II. NOW to this Account the History of our Saviour's Paschal Supper agrees The Cup mention'd by St. Luke (i) Luk. 22.17 19 20. which he took before the Bread and giving thanks divided it amongst his Disciples seems to have been their first Cup and might be however their second And the Bread which after he had given thanks he brake and gave to them was the same they now so bless and distribute after the second Cup. And lastly the Cup after Supper the Cup of Blessing as it is call'd by St. Paul in express Terms (k) 1 Cor. 10.16 what should it be but what the Jews call by that name and with which they thank for the Meal the third Cup Neither because our Saviour says in St. Matthew (l) 26.29 after the Cup that he would not henceforth drink any more of the fruit of the vine will it therefore follow that he did not drink the fourth Cup. For the same Saying is put in St. Luke (m) Luke 22.18 before the first Cup and can there signifie no otherwise than in general and that after that Solemnity was wholly over he would not drink of it except we will suppose that what he gave to the Disciples he took not himself But however this may be the Gospel hath yet one farther Particular agreeable to the Description of the Jews That when they had supp'd they sung a Hymn and went out to the Mount of Olives (n) Matth. 26.30 to meditate And it has besides been observ'd that our Saviour when he spoke the Bread to be his Body might have had a peculiar respect to that Phrase of the Body of the Lamb and could it be admitted that in those days as now an unleaven'd Cake was by any substituted for the Body of the Lamb It might then have been the easier understood to represent our Lord's Body These are the particular Correspondencies between the Paschal and the Lord's Supper and there was too another general one in their Nature as they were both of them to be Memorials of a former bloody Atonement Feasts of present Joy and Thanks but not without some afflictive Remembrance for the Past Here therefore it appears and from the Relation of the Scripture that our Lord thought fit to raise his other Sacrament likewise out of a Festival Commemoration the Jews were commanded to keep for their old Deliverance And hereafter it will appear further by the Construction the Primitive Church made that our Saviour in the Institution of his Feast did not consider only that single Annual Solemnity of theirs but their other more frequent Sacrificial Entertainments of Praise and Thanksgiving (o) See C. 7. of this Repartit CHAP IV. § I. The Church of Christ succeeds to the Church of the Jews § II. The Officers of the One rais'd from the Officers of the Other The Apostles of each § III. And the Bishops § IV. The Presbyters or Elders of the Jews § V. The Christian Presbyters and their Power § VI. The Ministerial Officers of the Jews § VII Answered by our Deacons THE Two Sacraments we see as they are described in the Scripture appear to have been transferr'd from the Old Testament to the New and by the one of them we are Admitted into the Christian Covenant and by the other we Recognize it Now those who were admitted into the Mosaical Covenant were admitted into a Body or Society and this Body had its Governours and Officers and whether the Christian Church were not a like Body and with like Officers we shall next inquire and from Scriptural Authority § I. And first It is plain that the Church of Christ comes into the place of the Congregation of Israel For it is known that the Word in the New Testament which we Translate Church is the same with that which stands in the Greek of the Old for the Congregation or Body of that

Jewish But in this as for the Synagogue-Discipline and Worship of the Jews I am prevented by what has been said before and the Parallel must have manifestly appear'd betwixt the Bishop Priest and Deacon and between the Chief of the Sanhedrim or Synagogue the Elders and their Ministerial Officers For as every City had its Consistory in that manner Officer'd with the Jews so had it with the Christians though with no Subordination to any other higher Court as at Jerusalem in as much as that Local Dependance was now abolish'd The Chief of the Consistory with the Jews was either the Prince or his Deputy the Father of the Assembly Now the Title of Prince was I suppose in the Christian Church every where appropriated to Christ and the Bishop was as the Father in whom the Principal Directive Power was lodged The other Elders were his Councellors and Assistants in the Governing and Teaching of the Assembly and the Deacons had the management of Affairs Execution of Orders and Distribution of Alms belonging to their part as is notoriously known Thus was a Christian Church govern'd conformably to the Synagogue as a Society it was likewise as a Congregation The Instruction and Exhortation belong'd to the Bishop or else by his leave to the Presbyters or it was perform'd by such other proper Person as the Bishop should appoint Likewise Prayers were said either by the Bishop or Presbyters or else by the Deacons For these last answering the Jewish Chazans directed the People in their Devotions either repeating the Prayers before them or calling upon them to hearken to those repeated by others and also either Read the holy Scriptures or assisted those who were to Read them Neither do the Elders of a Christian and a Jewish Church agree only so far but farther yet For as the Jewish Elders since the Destruction of Jerusalem have thought fit to assume to themselves much of the Sacerdotal Honour and Privilege so have the Christian succeeded into the like Dignity nay are call'd by the same Name as we have seen in Tertullian's expression (h) See Ch. 6. §. 1. The High Priest who is the Bishop and as he phrases it discoursing about those Hereticks who making little distinction between the People and the Church Officers committed Sacerdotal Offices to the Laiety i and as we may in general have collected even from the discretive Appellatives themselves of Laiety and Clergy But the Elders of the Christian Church derive not those their style and Privileges from the Calamities of Jerusalem and the Usurpation of the Rabbins nor are they esteem'd Priests in vertue of their Presbytery though the English word Priest happens to come by the French Prestre from the Latin Presbyter On the contrary by Original appointment a Christian Priest corresponds as directly to a Priest of the Jews as a Presbyter does to their Elder or rather to speak more generally the Bishops Priests and Deacons of the Gospel answer not more to the Officers of the Sanhedrim or Synagogue than they do to those of the Temple to the High Priest or as we conceive his Great Vicar to the Priests and to the Levites For this is not only intimated by the Sacerdotal Titles the Governours of the Church immemorially had as we learn'd from Tertullian but plainly declar'd by their Office and all along allow'd and own'd by more Antient Authors They having as hath appear'd an Eucharistical Sacrifice still remaining to be celebrated by them a Pure Offering to be offer'd in every place and every where Holy Tables or Altars erected for that Service And this is what St. Jerom has said much to our purpose in that Letter of his which has been often miscited to the Prejudice of Episcopacy (k) Ad E●●g● And says he that you may understand the Ecclesiastical Traditions to be deriv'd from the Old Testament we are to know what Aaron and his Sons were in the Temple that Bishops Priests and Deacons are to challenge to themselves in the Church This Remembrance of St. Jerome was we see well founded and is if I mistake not attested by the structure of an Antient Christian Church such of which we have been speaking before (l) Ch. 6. §. 1 3. For whereas the first four Partitions of it wherein the Laiety were dispos'd have been seen to answer to the four first Courts of the Temple beyond which none but those of the Tribe of Levi ordinarily could go there yet remain two other Partitions the places heretofore of our Clergy to answer to the two remaining Courts of the Priests and of the Altar For so that part E Fig. 2. of a Christian Church which is next beyond the Upper Place of the Faithful now call'd the Quire D and reaches to the Rails of the Altar space stil'd by the Western Church Presbyterium and by the Greek Solea m where the Readers are said to have had a place n corresponds aptly enough with the Court of the Temple where the Priests stood who were not actually on Duty and where the Doukans Desks of the Singers were likewise placed (o) Lightf T. Service Ch. 23. And then the Higher space F Fig. 2. inclosed with Rails or Lattice where the Lord's Table or Christian Altar G stands apparently agrees to the Court of the Altar in the Temple F. Fig. 1. which was fenc'd in like manner And possibly the rais'd Seat T behind the Altar as the Archiepiscopal Chair at Canterbury now is where the Bishop sat with the Chief of the Clergy on either side answer not only to the Seats of the Elders in a Synagogue (p) Ch. 6. §. 3. but to the Place where the High Priest stood compassed with his Brethren round about as a young Cedar in Libanus by the Palm Trees (q) Eccles 50.12 either at the Altar it self G Fig. 1. or in the Porch H which was as high and from whence after the Burning of the Incense the Blessing was pronounc'd (r) I●●juf Ib Ch. 36. Maim de Cult Di●● Tract 6. C●p. 6. §. 4. And this concerning the Agreement of the upper part of a Church with the upper Courts of the Temple I have added on this Argument not so much to confirm the Sacerdotal Title of Christian Priests for that seems to be otherwise sufficiently secur'd as to complete the Parallel already begun in the sixth Chapter and by which a new account is offer'd of the Modelling of these Christian Aedifices I know Architects derive the Design of our Churches from the Fabricks of the Heathen Basilicae or Publick Halls (ſ) Pallad lib. 4. c. 5. lib. 3. c. 19. the upper end of which was rais'd and had a Semicircle in which Governours and Judges sat for Audience having before them a Table as we may presume and a space separated and Raild in and beyond that without the Bar a place something lower where those stood who attended the Court the remaining and lowest part of the Hall being open to