wicked livers and Haereticks but it was not of the Church it was no part of the constitution of the Church although it did labour to insinuate and work it self into it it may be granted as very probable that the mystery of iniquity in particular and those dead members and by them working upon the Churches might more vitiate the Churches of the second century then the Churches in the first century and the Churches in the third century more then the Churches of the second and so of the rest to the end of the fifth century but that in any part of that time it prevailed so far as to become a part of the Ecclesiasticall Doctrine Discipline Liturgy or Ceremonies universally received and used is rather a surmise of an excess of jealousy then an opinion grounded upon probable reasons it is so far from being an approved truth After the year 500. and the division of the Empire and establishment of the Kings 2 Thes 2.3 Revel 17.12 13.16 which were to give their power and strength to the Beast and which in due time were to burn the Whore of Babylon the Churches grew generally more and more corrupt the civill and Ecclesiasticall confusions attending the Warrs in the severall Provinces giving advantage to the mystery of Iniquity to mingle it self first with the Discipline and Ceremonies and after with the publick Doctrine whereby first superstition then Idolatry and lastly Heresies took place in the publick profession of the Churches so that in persons who knowingly swallowed the good and bad together the infection of the mystery of Iniquity hindred the operation of the good portion of the whole lump and working the effect of its poyson into their vital parts corrupted and destroyed them And therefore these latter Churches were not by the first reformers of our Church proposed for patterns as the former were which preserved the purity of Doctrine Discipline and Ceremonies without the addition of any thing causing Superstition much less Idolatry or Haeresy Our Church hath separated the Pretious from the Vile the good of Doctrine Discipline and Rites from the pestiferous and noxious additions and now if either the abuse of prosperity or the iniquity of the late times hath added any evil quality to any of our Ecclesiasticall things or made us incapable of good by some Rite or particle of the Discipline or Liturgy or if any defect appear to be in our former reformations and especially if any of these have happened in any Rite of adoration wherein is the greatest danger it is not to be doubted but that all these things will be carefully looked into and whether by omission explanation or otherwise the Discipline and Rites by the help and blessing of God shall be reformed according to the best patterns and as shall most conduce to the godly unity and peace of the Church and Kingdome What do I speak only of future Reformation seeing the deep Wisdome and the most sincere piety of his Sacred Majesty hath by the blessing of God upon his Royal indeavours found out the best temperament for the healing of the present distempers and by his gratious Declaration hath established a most happy Interim the fittest that could be devised for the preparing different apprehensions and affections unto an unity meet to entertain the best form of a Christian Church which the infirmities of these last dayes of the last time can well bear The Regicides of late had proceeded far in breaking down this our House of God Psal 74. 1 King 6.7 with their iron tooles their Axes and Hammers but as it is said of King Solomons Temple that there was neither Hammer nor Axe nor any toole of iron heard while it was in building so our blessed Solomon in reedifying this decayed house of God doth the work without all iron instruments without all unpleasing sounds it goeth on sensim sine sensu and it is and will be the glorious effect of his Majesties incomparable providence guided by the most gratious direction of God cunctando restituisse rem But some of them which will read this small tractate may therein observe some passages which suppose the Church of England without the benefit of any proceedings of his Majesty towards her restauration and may therefore be ready to censure the Author as he well deserved if he had not this just Apology namely That he can make it good by many witnesses of worthy persons of known integrity that this treatise was ready written five months agon at the least at which time the Author could only write of the state and condition of things as they were then and not as they would be in times to come If any object It had been better if ever to have published this at that time for which it seemes more convenient to which I say That the Conscience of mine own infirmities retarded and had almost hindred the publication thereof But partly my desire to contribute my poor mite towards the restauration of Gods House prevailed with me partly believing the truth of that saying of Clemens of Alexandria that the science of preaching is in a manner Angelical and whether it be exercised by the tongue or hand writing profiteth either way and knowing my self to be not far from the time when the strength of voyce may decrease I thought it not amiss to put it to the trial by this beginning whether I might hereafter with any hope of acceptance and profit attempt to recompence the defect which if I live may likely happen in my voyce with the labour and pains of preaching by the pen. Some may think that I have made no good choise in preferring the judgment of St. Hierome a Presbyter and not well affected as many think to Episcopacy before the opinion of Epiphanius a Bishop and the elder of the two Aerius maintained that neither the Apostles were nor the Churches could lawfully be the authors of the preferment of a Bishop above the Presbyters and therefore he departed from the Communion of the Catholick Church and became an Independent Presbyter of an independant Congregation First I must deny that Hierome was disaffected to good Bishops or to the Episcopal dignity His works do abundantly testify that he bad in singular honour both the one and the other only he often reproveth and that sharply the Ambition Covetuousness and other vices of many Bishops which not he only but others before him and in his time even Bishops themselves did performe with no less sharpness and severity See one among others Gregory who was created Bishop of Sasimis executed his function in Nazianzum and after was advanced to the Arch-Bishoprick of Constantinople this Arch-Bishop wisheth there were no prerogative of the Throne nor Prelacy which saith he had indeed in former times been desired of good and prudent men but which now to shunne is counted an act of singular prudence What is this wise and holy Arch-Bishop for the abrogation of Episcopacy root
A TREATISE OF THE EPISCOPACY LITURGIES AND ECCLESIASTICAL CEREMONIES OF THE PRIMITIVE TIMES AND Of the mutations which happened to them in the fucceeding 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 Let your moderation be known unto all men the Lord is at hand Phil. 4.5 Multum sacerdotalis officii meritum splendescit ubi sic summorum servatur auctoritas ut in nuâ—â— inferiorum putatur imminuta libertas Leonis Epist 61. Episcopi sacerdotes se esse noverint non Dominos honorent clericos quafi clericos ut ipsis à clericis quasi Episcopis honor deferatur Hierom. ad Nepotianum De vita clericorum LONDON Printed by W. G. for John Sherley at the Sign of the Pelican and Robert Littlebury at the Sign of the Unicorn in Little Britain M.DC.LX TO The Right Reverend Father in God IOHN LORD BISHOP OF EXCESTER MY LORD WHen the dark night of our confusions was by Gods wonderful mercy never to be forgotten well nigh at an end by the near approaching of our Sun the breath of our nostrils our dread Soveraign Lord the Kings Majesty unto the horizon of his paenitent and loyal Subjects in his hereditary Kingdomes and Dominions whereby all began to be revived to be prepared for the receiving all good impressions in this beginning of our happiness considering with my self by what best means men of different apprehensions concerning Ecclesiastical things might be brought unto godly unity and meet uniformity therein I thought that the knowledge of the state of the Church of Christ in the Apostles dayes and in the four Centuries following their times as to the form of Ecclesiastical Government Discipline Liturgy and Rites used in them would very much conduce to the attainment of that blessed end For in those dayes many thousands of holy Confessors and Martyrs flourished in those times lived the most reverend Fathers of the first four general Councils of Nice Constantinople Ephesus and Chalcedon celebrated over all the Christian world of whose wisdome and godly care to do nothing in those particulars against the institutions of Christ and his Apostles but rather to do all things as might be most pleasing to God and most conducing to the edification of the Church no prudent and charitable man can entertain the least doubt Men they were and might erre but that so many men of extraordinary holinesse and wisdome compared to the best men of these latter Centuries should unanimously agree for the space of two three or four hundred years in setting up and practising superstition is incredible to them who believe that God hath promised to teach the humble his way and shew his covenant to them that fear him and not to forsake them which have not first forsaken him Having therefore reason and religion to assure me that all understanding and sober men if they could once see the form of Church-government with the Liturgies and Rites used by those Primitive Churches demonstrated by undeniable testimonies of pure antiquity would easily be induced to embrace them so far as they should appear to be convenient for Christian unity and edification in the present circumstances of time place and persons whereof not private men but the Governours Civil and Ecclesiastical are the onely Judges on earth I made what inquiry I could if any book were extant in the English tongue containing a brief full and plain demonstration of all the said Ecclesiastical things which might be had at a cheap rate soon read over and easily understood by all men of indifferent capacity whereby the knowledge of those things might be the more divulged But after diligent inquiry finding none I resolved being the work was within the limits of my vocation and in reading the ancient writers I had with no small diligence noted the passages conducing thereto invocato Dei Opt. Max. Nomine to use my poor talent with my best indevour to write such a little book which should comprehend in it the sum and substance of all the matters above specified as briefly fully and plainly as I could And this was the beginning of this small Treatise which being ended in convenient time was offered to worthy men of excellent indowments to be perused by them in hope that one or other of them knowing the usefulness of the matter treated of and observing the too plain low and uneven manner of writing would be moved to put forth a work upon that subject which being replenished with good variety of well ordered matters adorned with convenient eloquence and commended by the worthy name of an Author famous for his learning eloquence and vertues would be by all readily entertained greedily read and would sweetly convey the things desired to be published to the knowledge of all men But herein my hope failed me For those worthy persons were so imployed in the high and weighty affaires of the Church that they had no leisure to go about this although an useful work yet of less profit to the Church and less proportionable to their great abilities then the sublime imployment wherein their time was spent What remained then but that either that needful work must be altogether wanting or this poor treatise so void of due ornaments must be suffred to go abroad I had indeed once in a manner resolved to bury it in my study but an occasion bringing the matterr into a new debate I suffered some reasons to prevaile with me to give it leave to present it self to the view of the world yet not without some honourable Patron the glorious lustre of whose great learning Excellent Vertues and pretious name might both illumminate it and conciliate for the mean and obscure author some room in the good esteem and affection of learned and good men For which end I thought it most convenient to make choise of one of those very bright stars which his Majesties wisdome and goodness had been pleased to set in the firmament of our Church among whom your Lordship was first presented to my thoughts in your very learned elegant and eloquent works especially both in your testification of your great and very remarkable zeal for the now most blessed and glorious Saint and Martyr our late glorious King CHARLS the first and in your no less zealous fidelity to our most dear and dread Soveraign Lord King CHARLES the second manifested in times of greatest peril and also in your sighs groans complaints and prayers for and of the Church of England in her deep distress in your prudent indefatigable endevours for her restauration in those parts of your Lordships most learned writings wherein as in exceeding fair monuments more lasting then brasse you consecrate the blessed Memories of many very precious names viz. of the right reverend Fathers Bishop Andrews Bishop Morton Bishop Potter Bishop Hall Bishop Brownrigg and other honourable persons never to be remembred without
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
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. â—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