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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

invalid Serm. de extellent sacrorum Ord. Ivo Carnotensis speaking of the ordination of Presbyters and having said that the Bishop and Presbyters had laid their hands he adds and they invocate the Holy Ghost upon them which are ordained where he leaves nothing proper for the Bishop but the words of benediction prolated by him and onely by him as in the place of Christ The Bishop invocated in the name of the whole congregation and blessed in the name and place of our Saviour St. Ambrose writing to a Bishop whom he had ordained Epist l. 1. Epist 3. ad Episcopum Comensem saith the ordination which thou hast received by the imposition of my hands and benediction in the name of the Lord Jesus is not reprehended in Esa c. 58. Hierome saith that ordination is not fulfilled onely by imprecation of the voyce but also by imposition of hand Now because the benediction was and ought to be said while the Bishop and Presbyters in the ordination of these impose and hold their hands on the head of the person to be ordained the formal prayer going before the imposition and following after it and because it is the principal part of the ordination to which the imposition of hand is subservient as it is a vertual prayer St. August saith De baptis contra Donatist l. 3. c. 16. what is imposition of hand but a prayer over a man And as it is spoken by the Bishop in Christs stead delivering the Ecclesiastical power in Christs name Ambrose saith In Epist 1. ad Timoth. c. 4. that the imposition of hands are mystical words whereby the elect to the office of the sacred ministery receiving authority is confirmed for his work that he may be bold to offer Sacrifice to God in Christs steed Whereby we see that imposition of hand and the benediction are distinct parts of ordination yet so conjunct and the benediction so excelling the imposition of hand that the whole is reckoned nothing else but a benediction or prayer I confess that I did sometime begin to suspect that when the Roman Court had determined ordination to be a Sacrament properly so called as baptism and instituted by our Saviour they put in those words in the solemnity of ordination for the better confirmation and propagation of their new opinion but considering the reasons aforesaid and especially that the blessed Reformers of our Church have retained the same words and nothing doubting but that in so doing they did not favour the popish opinion but were perswaded they did therein follow their pattern which was the usage of the Primitive Church I rejected that conceit and suspition The first Author that I can remember to have read more expressely intimating the said words of benediction to be used in the ordination of Presbyters is our Country-man Alexander of Hale in these words Summ. part 4. q. 21. membr 4. the Keyes saith he are given with the sacerdotal order when it is said whose fins you remit c. and when a Bishop is consecrated another Key is not conferred upon him but the use of that first Key is extended Thus far he who flourished about the year 1240. In the words Whose sins ye remit c. remission must not be taken precisely for the taking away the guilt of sin or the reconciling of paenitents upon their private or publick repentance for sins committed after baptism but also for the taking away the power and raign of sin which is done by infused grace which having removed the spiritual darkness and death illuminates the soul and makes it alive to God Every part of the Presbyterial function tends to this last effect as well as to the former although one pastoral office may be more especially directed to the former and another in a more special manner to the latter effect The Fathers do often apply those words in St. John now frequently remembred and the like in Matth. ch 16. and chap. 18. to the act of reconciling Paenitents to God and the Church and much oftner then they do to any other kind of the ministerial loosing or remission and they had good reasons moving them so to do For first Haereticks began in the second Century to deny that Christ left any ministerial power in his Church for the remission of any great sin committed after baptism and this Heresie was revived by Novatian and Novatus in the third Century and quickned by the Donatists in the fourth Century Against which the Orthodox Pastors of the Church used those places of Scripture to prove that the power of reconciling such Penitents was given to the Church of Christ Secondly the zeal of the people in the Primitive Times and the encouragements of the Ministers and after the Canons of the Church inclined the people to make confession of their secret enormities to the Church or Pastors not because necessary to salvation but because it was found very profitable as the times and persons were then qualified and publick offendors were brought to publick repentance and this being duely performed were publickly reconciled to God and his Church These things being so frequent and solemn yet very irksome and grievous to flesh and blood it was very necessary for the Fathers of the Church to put the people dayly in mind of the benefit of those confessions and penitence and the necessity of both as to scandalous offences in order to a publick reconciliation which they could not otherwise do better then by making use of those places of Scripture for the Demonstration and proof of the peoples Duty and the certainty and comfort of their reconciliation None of those holy Pastors denyed the ministerial power of remission or loossing to be exercised in the other ministerial offices instituted as the means which God would bless if not abused for the begetting and increasing of saving grace Yea some of them have expressely taught that the preaching of the word baptism and consequently the Lords Supper are Keyes which open Heaven to some and shut Heaven against others and are the instruments of Gods power to loose some from the bonds of the guilt and power of sin and to bind those that refuse to be loosed by them For doth not the Lords Supper bind the unworthy receivers who eat and drink their own damnation and doth it not set at liberty and open Heaven to them who in eating and drinking according to the will of Christ eat and drink their own salvation but le ts hear what holy Hierome saith the Apostles do loose men saith he by the words of God In Esa c. 14. the testimony of the Scriptures and exhortation of vertues Epist ad Hedib q. 9. And again in another place the Apostles saith he in the first day of Christs resurrection received the grace of the Holy Ghost whereby they might remit sins and baptise and make sons of God and give the spirit of adoption to believers our Saviour himself saying

Whosoevers sins ye remit they shall be remitted Thus far Hierome The powers promised unto St. Peter in Matth. ch 16. and the powers given unto the Apostles when our Saviour breathed upon them and said Receive the Holy Ghost c. and the powers mentioned in the 18 chap. of St. Matthew supposed before given or to be in a special manner given in time to come are one and the same powers Chrysost de sacerdotio l. 3. Ambros l. 1. de●●aenit c. 1. 6. Hier. ad Heliod de vita solit Athanas serm in illud p●●ofecti in pagum c. Cypr. de simplicit Praelat and so taken to be by the Doctors of the Primitive Church which they do unanimously acknowledge to be given unto the Apostles both in right and possession as to the essential parts of the powers before Christs death although there is some seeming variety among them concerning the punct of time before his death wherein Christ gave them declaratively unto them and the immediate subject to whom they were given Considering their sayings concerning this matter and comparing them together and so expounding them that they may agree with the Scriptures and among themselves these following assertions may be gathered from them First They do not deny the said powers to have been given as to their essentials unto the Apostles when he called them to the Apostleship and gave them the name of Apostles For they could not think that Christ gave them the name of the office without the office it self And it appears that the Apostles preached and baptised before the promise of them was made unto Peter They received with the name of Apostles the powers to minister all the doctrine and means of salvation which Christ intended in due time to deliver unto them Act. 1.24 25. Act. 26.16 And therefore when the Sacrament of the Eucharist was instituted they needed not a new ordination but onely a signification of Christs pleasure that they should use the power before given them in the administration of this ordinance which is but an extention of the power to a new object Secondly they agree Chrysost in Joh. hom 85. Cyprian de simplicit Praelatoruus Aug. de Trinitate civitate Dei c. 4. quaest ex vet Novi Testam c. 93. that all the Apostles received those powers when our Saviour breathed upon them c. and that this was a solemn ordination of them giving them more grace to accompany their ministery then they had in their first call and less solemn ordination or in the subsequent manifestation thereof before his death This is the more proper ordination of the ministers of the new testament the full original and seminal tradition of the ministerial powers whereby all future ordinations of the like kind are sanctified and for these causes our Saviour iterated their ordination to the pastoral extraordinary and ordinary offices and the rather least his death might be thought to have made void their first more secret and covert ordination Some late writers think that Christ lest his ascension into heaven might seem to have nullified the second ordination did ordain the Apostles the third time in the day of Pentecost Hier. epist ad Hedib q. 9. but it s more likely that he did then onely complete their ordination in the measure of extraordinary and ordinary gifts of the spirit enabling them and in them the succeeding Pastors for the better execution of their pastoral functions Thirdly the fathers agree also in this that Christ gave equal power and authority unto all the Apostles and made them all ministerial rocks and fundations Cyprian de simplicit Praelat gave unto them the Keyes of the heavenly Kingdome and gave them with the Keyes in their hands unto the Church Aug. de verbis Domini serm 11. de doct Christ l. 1. c. 18. for whose aedification onely they and their successors were to use them The eyes are not more the bodies then Pastors and their Keyes are the Churches and as the body cannot see but by the eyes so the Church cannot enter into heaven by any other member under Christ of the mystical body without the service of the Pastors opening with their Keyes the gates of heaven for her As the Apostles were ministerial rocks so was Peters confession an instrumental rock and in a second place the confession and preaching of the rest of the Apostles were so too by the means of which rocks the Church is built upon the foundation of foundations the principal rock our Lord Jesus Christ Hilar. in Math. Can. 11. Matth. 16. Yet Peters confession was not without a great reward He had the first promise of the Keyes to be given unto him after Christ's resurrection with the more abundant measure of the grace of the Holy Ghost which he then received with the rest of the Apostles yet so that he was the first in order which received them before the rest He had a name given him by our Saviour from the principal rock Ambros serm 89. Cyprian de habiiu virgin He was made the first in order and head of the Apostles the first ministerial rock and his preaching was made the first instrumental rock He was made the first preacher to and convertor of the Jews and Gentiles Joh. 10. Ambros ser 47. De Petro vide Aug. retract l. 1. c. 21. Ambros de incarn Dom. sacramento Cypr. nbi sup ad Antonianum the Apostle and Pastor of the first Christian Church after Christs ascension which was the mother of all other Churches And because it was believed that he had his choycest and longest residence in Rome wherein by his ministery the Gospel was first planted that Church was counted the Princess of Churches the mother of Churches as he was accounted and called the Prince of the Apostles All these priviledges did serve to shew the unity of the Church and the unity of the holy ministery and ministers thereof and to commend unto all the sons of the Church the preservation of unity in doctrine worship Discipline and charity There be many particular Churches of Christ yet all but one Church as Peters Church was one there be many Bishops and Presbyters yet as Peter was alone the Apostle of the first Church which represented all the succeeding Churches Basil constitut Monast c. 22. so the many ministers of the Gospel are one in Peter and the ministery one in him And as the Churches and ministers were one in their fountains and roots so they ought to preserve the like unity among themselves the ministers imitating the faithfulness of Peter and the flock imitating the obedience and holiness of the Church of Peter If Rome had persisted in and contented her self with the doctrine of St. Peter and not added thereto Idolatry superstitions and haeresies we would gladly have owned and honoured her Bishops as the prime successors of Peter and the Church of Rome as the