Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	drink_v	eat_v	let_v	15,915	5	5.9494	4	false

Text snippets containing the quad

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

him a very notorious defect in fulfilling his duty of which yet if there was any the least probable appearance of repentance he was not denied the necessary viaticum as the Council of Nice calls it The best men ready to depart to a better life desired and took this caelestial meat for their comfort and refreshment in their passage to God Some ministers are so strict and parsimonious in giving the Holy Sacrament that they deny the same unto a considerable part yea often to most part of their parish which before had been admitted to it without using the method prescribed by our Saviour in Matth. chap. 18. vers 15 16 17. Which text requires publick accusation and proof in the presence of the governours of the Church and their publick condemnation before the publick execution of so high a censure They are also so hard hearted to dying men earnestly desiring that soul-confirming most refreshing viaticum that although they cannot truely before God and men if put to it assure it that they remain in a state of sin inconsistent with any degree of saving grace as in case of denial they should be upon good grounds assured yet they can be so uncharitable and unmerciful as to deny it unto them These extreams on the one hand and on the other hand partly the not forgotten great abuse of the holy censures by Chancellors and Commissaries partly the late ejecting of the set publick formes of prayers out of the Churches and partly the general contempt of all the holy ordinances spread over the Kingdomes by the several Sects brought in and maintained by the Regicides to strengthen and perpetuate themselves if they could in their most impious usurpation and tyranny these I say have made the Communion of Saints in the publick prayers and the holy Sacraments to be of very small esteem with most insomuch that very many are brought to believe they may go to heaven notwithstanding the neglect of them for which most pestilent disease if seasonable and convenient medicine be not found out and wifely applied the Church of England will be uncapable of receiving any benefit by the meer Ecclesiastical Discipline and the onely restraint under God against the growing sad effects of irreligious profaness will lie in the sole power of the Regal auctority What gesture of body was used in those ancient times in receiving the holy Communion Sect. 17. whether standing or kneeling or at some times the one and at other times the other is not very clearly and expressely set down by the writers of that age that I can remember This onely is certain that they did not kneel in the receiving of it on the Lords days because it was against a Canon of the Church to adore God by bowing of the knee on those dayes It is probable that on other days except in the Pentecost they received kneeling Hieron in Esa c. 45. for St. Hierom saith that it was an Ecclesiastical Custome to bow the knee to Christ Idem in Epist ad Ephes c. 3. which we may understand to be in the receiving of that holy Sacrament as well as in the publick prayers notwithstanding that this holy Doctor saith in another place that every one that is subject unto Christ is said to bend his knee unto him and citing the words of St. Paul at the name of Jesus every knee shall be bowed addeth that the words do not pertain to the knees of the body but to the subjection of the mind and inclination of the soul and obsequiousness of the heart to God Which this most learned Father would never have said or written if the Custome of the Church had been in his time to kneel not onely unto Christ himself but also to his name Jesus or if he had thought that this place of the Apostle did signifie it to be every mans duty to make the name Jesus a co-object with Christ of his adoration by the bowing of the knee as some of the latter Schoolmen have taught In the time of St. Hierom and before the standing in receiving the Eucharist on the Lords day was accompanied with a low bowing of the body even nigh to a prostration for St. Augustine writing upon the 98 Psalm faith August in Ps 98. none eateth that flesh unless he first hath adored it And in the words following he speaketh of inclination and prostration to that earth that is the flesh of our Saviour not considered as apart from but as in and with the most blessed Divine person Cyrill Hierosol Catech. Mystagog 5. Cyrill of Jerusalem speaking of the Holy Communion saith take the body of Christ saying Amen and a little after come saith he to the Cup of his blood not extending thy hands but incurving them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in manner of adoring and worshiping saying Amen But now that the more urgent reasons which moved the Fathers of the Primitive Church not to use kneeling in adoring God on the Lords days are ceased it seems most convenient to kneel in taking the Holy Sacrament upon what day soever we receive it for the nearer Christ comes to us and the more he doth descend and condescend in coming to us yea and into us mystically in those external weak Elements the more should we descend humble and debase our selves by the inward bowing of our souls and the external bending of our knees in the receiving of him thereby testifying our own unworthiness of that Grace and commending the exceeding freeness of it In the Kingdome of Prester John they stand when they receive the holy Communion In giving the Sacrament the Bishop or Presbyter said Francisc Alvarus apud Cassandri liturg De Sacrament l. 4. c. 6. the body of the Lord and the receive said Amen saith Ambrose About the year 600 in the Sacramentary of Gregory the great it is said while the priest giveth the Lords body let him say The Body of our Lord Jesus Christ preserve thee to eternal life Amen And in giving the Cup let him say The blood of our Lord Jesus Christ preserve thee to eternal life In the mass of some Armenians in Russia the priest communicating faith Apud Cassand liturg By faith I believe in the most holy Trinity the Father Son and Holy Ghost By faith I eate thy quickning and saving body O Lord Jesus Christ let it be unto me to the absolution and remission of my sinnes And in drinking the Cup I drink by faith thy holy unmixed blood blotting out sins Apud Eundem O Lord Jesus Christ for the remission of my sins and of my Parents and of all the world Every Communicant of the Armernians in India goeth before the foot of the altar to receive It is provided in the Council of Laodic before the year 400 Can. 19. that only the ministers might go in to the altar and there take the Communion Can. 17. In the fourth Council of Tolet. it was appointed

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

to suspend their reception of the ancient Episcopacy but in very deed receiving in some hidden sort the substance of it secretly giving that Authority to the moderator of the Colledge of Presbyters which tantamounts the Authority of the ancient Bishops This was done by them in their Emergency out of the Gulfe of the Babylonish Idolatry and Haeresies when the state of persons and Circumstances would not permit them directly and manifestly to set up the ancient Episcopacy but covertly and cloathed with the apparel of Presbytery Because the appearing of it in its native cloathing seemed to threaten an extreme danger of returning again to Idolatrous Babylon Thus when two duties became inconsistent the keeping out of Idolatry and the open and manifest use of an Ordinance inferior to the maintenance of the purity of Gods worship they did as it was their duty so far forbear the open use of Episcopacy as seemed needfull that they might preserve the truth and sincerity of the worship of God I know many writers are of another mind but the intentions of Churches are better seen in the causes of their actions and the managing of them then in the letter of a Law or in the speculative opinions of private persons Some think the present condition of our Church to be almost the same with the state of those Churches when they first began their Reformation and therefore that we stand in need of the same cure under the habit of the Presbyterian Government Surely these are much deceived first in their opinion of our present state secondly in the sequele if our case were like theirs for when we were like them in departing from Babylon we were unlike them in many other respects and needed not the habit of Presbyters but fall to purge the ancient Episcopacy from as many of the foul excrescencies which the sins of men made to grow to it as the condition of that time would permit whereby our Church kept more uniformity with the primitive Churches and by the blessing of God upon our endevour obtained more measure of the Heavenly light and of the power of Godliness in peace and that for a longer time then any part of those Churches attained unto which were necessitated to shrowd themselves under another habit of Government This I say not any way to disparage any other Church of Christ whom I honour and pray for from my heart or to ascribe any thing to our own wisdome and providence but to honour and glorifie the grace of God for his great mercies to our Church and to defend her honour against the mistakes of some But now our condition is changed our sins have brought us to misery the light and glory of our Church is turned to darkness confusion and contempt from which notwithstanding our unworthiness Gods infinite mercy which hath most gratiously restored our Soveraign Lord the King unto his Kingdomes and Subjects will be pleased I trust to deliver us and to beautifie our Church with the primitive Apostolicall Episcopacy attended by his assessors and Senate the reverend grave wise learned and pious Colledg of Presbyters to govern the house of God after the best pattern of the primitive holy orders and discipline for the obtaining whereof God would have us assisted by His grace to contribute our endevours improved to the uttermost of Christian Wisdom and moderation to be crowned with his rich blessing And because this business is about things for the most part spirituall tending to the edification of Gods house it will no doubt please our gracious King and his great Councell not to proceed in this work without the advise and counsell of them whom Christ hath ordained under Himself Minister all builders of His House least the neglect of His Ordinance and Ministers cause the Lord to blast all other Counsells and endeavours how probable soever they may seem to be in the eye of the world Give unto Casar the things which are Caesars and let the Vicegerents of Christ enjoy the things belonging to them let all interests have their due part in this weighty work and then whatsoever Government be settled what form soever of Divine service what Rites soever and Ceremonies shall be established they will with all readiness and due submission be received and embraced by all the people and all the obedient Sons and Daughters of our dearest Mother the Church of England among whom if there shall be some whose judgments cannot acquiesce in some determinations of the higher powers they will wisely consider first that in the remote conclusions of Divine maximes all good men in this our infirmity will never agree and that nature teacheth us that in controversies the resolution of the major part must be obeyed without which debates would never be ended and St. Paul saith let the spirits of the Prophets be subject to the Prophets Secondly That God hath appointed the powers civil and Ecclesiasticall in his stead to determine Ecclesiasticall controversies and to make Ecclesiasticall Ordinances from whose judgment there is no appeal but only to God by prayer Thirdly That to preserve the peace of the Church and Charity the bond of perfectness is a duty to be preferred before the duty of publick teaching divulging or preaching many of those Divine Truths whose ignorance if not voluntary doth not exclude from Heaven when that teaching or publishing doth disturb the publick peace and consequently the keeping of the peace requireth abstinence in that case from such divulging or preaching And from these considerations good men will infer that it is good for them and that it is their duty both for the sake of Gods Authority for good order sake and for Charity and peace sake out of a Conscientious regard to the higher powers to acquiesce in their determinations and to desist from opposing their private opinion to the publick judgment and pursuing their private interest to the prejudice of publick peace and Charity For which Wisedome and moderation that they may be in all let all good men pray to the onely wise and most mercifull God the Author of Truth and peace An APENDIX THe manner of the Ordination of Bishops forgotten to be shewed by me in due place is declared by the fourth Councill of Carthage in these words Can. 2. When a Bishop is ordained lay and hold the book of the Evangelists upon his head and neck and one Bishop pronouncing the Benediction over him let the rest of the Bishops present touch his head with their hands The Church never accounted any to be capable of this Episcopall Ordination that was not first ordained a Presbyter the manner of whose Ordination was that the Bishop blessing him saying receive the Holy Ghost whosoever sins you shall remitt Concil earth Can 3. c. and laying his hand upon his head the Presbyters present lay their hands upon his head by the hand of the Bishop There was a (a) Tert. de praescript c. 41. Cyprian Epist ad