Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	lord_n	people_n	word_n	2,775	5	4.0281	3	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A70471	A treatise of the episcopacy, liturgies, and ecclesiastical ceremonies of the primitive times and of the mutations which happened to them in the succeeding ages gathered out of the works of the ancient fathers and doctors of the church / by John Lloyd, B.D., presbyter of the church of North-Mimmes in Hertfordshire.	Lloyd, John, Presbyter of the Church of North-Mimmes.	1660 (1660)	Wing L2655A; ESTC R21763	79,334	101

be made to thrust another out of the Church but reading and prayers and preaching c. ought to be so proportioned to the time appointed for them and the strength of them that officiate that no necessity that may be prevented may compel to the omission of any divine ordinance that ought to be performed In the sixt Council of Constantinople at which time much corruption was crept into the Churches the Fathers present in it commanded that the Bishops and Presbyters should dayly preach Gan. 19. especially on the Lords day It is commanded by another Council that if a Presbyter cannot preach by reason of sickness Conc. Vasens Can. 4. sub Leone 1. that a homily or sermon of one of the ancient Fathers be read by the Deacon In another Council it s thus decreed that if the Bishop be not at home or is infirm or is not able for some other cause yet never let on the Lords days or Festivals any want to be of one which may preach the Word of God so as the vulgar people may understand Concil Maguntiac c. 25. circa an 813. The Primitive Bishops were preaching Bishops and usually preached every Lords day as we see in Justine Martyr and in Festival days in the principal fasting days in Lent as we find in Ambrose Chrysost Augustine and others But I must return to speak of the Ceremonies of the Church The Ceremony of standing and not kneeling in prayer on the Lords days and the days between Easter and Whitsontide was in use in the Apostles days and instituted by them Apud anthorem Christian resp resp 115. as Irenaeus the hearer of Polycarpus Auditor of the Apostle John doth testifie In the time of Tertullian about the year 200 many other Ceremonies are mentioned by him which we find not in any approved Author before him spoken of and are affirmed by him to descend from the Apostles as the signing of the forehead of the baptized with the sign of the Cross besides Tertull. de corona militis c. 3. the usual signing with the same sign upon sundry occasions the tasting after Baptism of milk and honey the use of having Suerties for Infants to be baptized De Bapt. c. 7. 18. the annointing of the baptised with oyl Offering for the faithful deceased which was thus the friends of the deceased offered bread and wine in their behalf for the use of the Sacrament of the Lords Supper and the Priest by faith in prayer in the celebration of the Eucharist presented to God the Father the sacrifice of Christ once offered by him and which was in some manner present in the Sacrament beseeching him for that most holy and perfect sacrifice sake to take away the remainder of sin from the soul departed which was not taken away in this life both as to the guilt and inhaerency of it and to grant to the soul the promised present blessed rest and in the day of judgment to make the person partaker of the publick justification and possession of full faelicity Before the receiving of the Lords Supper they kissed one another with the holy kiss the sign of true love and peace which we are sure was used in the Apostles dayes and seems to argue strongly for the use of significant Ceremonies The Easter and Pentecost were the set and solemn times of the administration of the Sacrament of Baptism de bapt c. 18. I need not speak of Confirmation of the observation of the Feasts of Easter and Pentecost of the fast in the days of our Saviour's death and burial of the less perfect and voluntary fasts of Friday and Wednesday Tert. de jejun c. 2. which be in part before touched for my purpose is not to make an exact collection of the ancient rites but of such as may give some light to see whence those Ecclesiastical Ceremonies which have been and partly are used in our Church took their beginnings As concerning the gesture of the body used in the prayers of the Church de Orat. c. 12. it was kneeling or standing this last on the Lords dayes Tertul. l. 2. ad uxor c. 9. de Monogam 6.10 and in all the Pentecost For as Tertullian saith it is a most irreligious fact to pray to God sitting before him unless we upbraid Him that prayer hath wearied us Concerning Matrimony De Veland Virg. c. 11. de pudicitia c. 9. Ambros Ep. 70. Nazianz. Epist 57. in Tertullian's time they defired of the Bishops presbyters Deacons and Widows leave to marry they were married by a Bishop or presbyter the woman used a Vaile they joyned their right hands kissed and Tertullian doth also seem to intimate the use of a ring it is certain it was in use in Isidors time and before Isidor de Eccl. offic l. 2. c. 19. the Bridegroom saith he gave a Ring to the Bride which was put upon her fourth Finger We may gather from Tertullian De bapt c. 9. Apolog. contagent c. 30. that the Lords prayer was commonly used in the publick prayers of the Church for he calls it the legitime and ordinary prayer which saith he being laid as a foundation we may build upon it the petitions which our particular cases require He shews that our private prayers wherein we express to God our particular wants and desires must not be loud not altogether set formes but prompted to us without such monitor by our own hearts which alone can tell us our particular necessities When we pray saith Cyprian let the Father acknowledge the words of his Son Cypr. de orat Dom. And we do saith he the more effectually obtain what we ask in Christs name if we ask using his own prayer Hom. 42. ex 50. The Lords prayer saith Augustine is dayly said at the Altar of God in his Church The fourth Council of Tolet. Can. 9. called it a Quotidian a dayly prayer and commanded it to be said by the Clergy not onely on the Lords days but every day both in the publick and private duty Concerning prayer de orat dom Cyprian hath these remarkable words when we stand to prayer saith he our mind must be onely upon that it prayeth and therefore the Priest premising a preface before the prayer prepares the minds of the Brethren saying Lift up your hearts that the people answering We have unto the Lord may be admonished they ought to think on no●hing but the Lord By which words we learn two things First that in Cyprian's time which was 250 years after our Saviour's birth set forms of publick prayers were used in the Churches Secondly that the people had other answers besides Amen to make to the minister in the solemn prayers of the Church De bono perseverantiae c. 13. de Spir. lit c. 11. Augustine discovereth what followeth those words of the publick prayers mentioned by Cyprian the Priest said saith St. Augustine let us give thanks to

be Presbyters are the primary Successors of the Apostles and Bishops as Bishops that is as to their presidency are onely secondary Successors of the Apostles There is no great cause of doubt whether those words abovesaid used at this time in the ordination of Bishops or Presbyters Cum Ecclesia in ordinatione sacerdotum Christum imitata ritu perpetuo eisd verbis forma illa Accipite Spiritum Sanctum quorum remiseritis peccata c. Semper usa fuerit quis ambigat idem omnino quod Christum facere c. Vasq in 3. p. disp 239. c. 4. were together with imposition of hands therein used in and from the Primitive times because they are not expressely mentioned in any ancient Author for a thousand years and above for any thing I could learn for first the Fathers do often say that imposition of hands was used in those ordinations and ought to be used as also a benediction and prayers which prayers no question were accommodated in each ordination to the distinction made by the Apostles between Presbyters and Bishops and therefore the words Receive the Holy Ghost whosoevers sins ye remit c. might be used in the prayers of the Bishops ordination for an increase of the grace and power received by them in their Presbyterial ordination and omitted in the prayers of Presbyters ordination wherein they constitute the benediction because the fulness of the exercise of the power given by the ministery of those words and other parts of their ordination is something restrained by the constitution of Episcopacy The reason why those holy men did not set down in their writings the very words of benediction spoken at the imposition of hands In 2 Cor. hom 6. and the particular forms of prayers then used is declared by Chrysostome Nota patres concilia non consuevisse explicare totum ritum Sacramentorum non enim scribebant libros rituales sed solum attigisse unam partem essentialem ex qua caetera omnia intelligerentur Bellarm de Sacram Ord. l. 1. c. 9. who speaking of Bishops beginning the Act of ordination saith That such and such words were spoken which the initiated knew for it is not lawful saith he to detect all before the profane As for the forms of Ordination which were written between the years 700 and 1000 and the forms in Clements constitutions besides that they are of small credit they are imperfect and disagree among themselves In one form of Bishops consecration the book is not remembred to be held over the head of the person to be ordained in another form there is no mention of the imposition of hands In a form of the ordination of a Presbyter the Bishop and Presbyters holding their hands on the head of the ordained it is said det orationem super eum and let the Bishop pray above him then many sorts of prayers follow Whence we may gather that the prayer to be made over him differs from the other prayers and that under the word Prayer the words of benediction which are Receive the Holy Ghost Whosoever sins ye remit c. are comprehended For those words pronounced by the Bishop as the mouth of the Church are a virtual prayer the heavenly gift signified by them Manus impositiones verba sunt mystica quibus confirmatur ad opus electus accipiens auctoritatem teste conscientia sua ut audeat vice Domini sacrificium Deo offerre Ambros in Epist 2. ad Timoth. c. 4. Homo imponit manus Deus largitur gratiam homo imponit supplicem dexteram Deus benedicit potenti dextera Ambros de dignitate sacerd a Greg. Epist l. 7. Epist 63. and to be given in the use of them being begged of God in the preceding and also in the subsequent prayers And as they are pronounced by the Bishop supplying the place and instead of Christ they are Christs benediction and a signification of his operative will in giving the Holy Ghost unto some that 's Presbyters in their ordination to authorise them to do the external acts of binding and loosing c. and to accompany those acts duely exercised in the union and communion of the truely Catholick Church and unto others that is Bishops in their ordination to authorize and enable them for the eminent universal and presidential use and administration of the power of binding and loosing before received in their Presbyterial ordination and for the sole exercise of the power of ordination and to accompany their service duely performed in the union and communion of the true Church of Christ So the words of the institution of the Lords Supper are in themselves no prayers but considered as a part of the prayer preceding them called by Gregory the great the Canon which is not reputed to be ended before those words be prolated they are a virtual prayer being presented unto God in the supplication of the Church for the obtaining of an heavenly effect in the imitation of the act of Christ like unto that effect which was granted at the act of prolation of them by Christ himself Major Angel affirm that they saw some Pontificals which were both without the words Receive the Holy Ghost c. and also without imposition of hands Therefore those omissions are no sufficient arguments to prove that the foresaid words of benediction were not used in the Primitive times We may further prove them to be then in use by this that of all the integral parts of Presbyters ordination we find nothing proper to the Bishop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil ad Amphilock Can. ●1 but onely those words of benediction for the Presbyters impose their hands as well as the Bishops the Presbyters and people fast and pray with the Bishop there 's nothing left but the prolation of the words of benediction in the name and place of Christ This is confirmed by the story of the purblind Bishop who having laid his hand to ordain a Presbyter and the Presbyters their hands used the eyes and mouth of a Presbyter to read and pronounce the benediction Cone Hispal 2. c. 5. It s not said that the Presbyter read the prayers although its most likely he read them but the benediction And why surely because the prayers were the common prayers of the whole Church and the benediction onely proper to the Bishop and therefore that ordination was rejected as unlawful and invalid a Presbyter and not a Bishop having prolated the benediction and the Bishops commission was of no value because prohibited by the Canons in force at that time Above 300 years before this Bishop in the time of Athanasius all the Presbyters and Ischyras among them which were ordained by Colythus a pretended Bishop were refused to be received by the Church in that degree Athanas in apolog 2. because Colythus was proved to be onely a Presbyter whose ordination in the judgment of the Church the constitution of the Apostles had made