Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	aaron_n	apostle_n	show_v	16	3	5.3299	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

l. 4. c. ult Hierom affirmeth that many things which are by tradition observed in the Churches have usurped to themselves the authority of a Divine law as in baptism to immerge the head thrice and then to tast the concord of milk and honey Adversus Luciferianos to signifie infancy and on the Lords day and in all the Pentecost not to pray kneeling nor to fast Constantine the great exhorteth all to embrace the decree of the Nicene Council concerning the set time of the celebration of the Feast of Easter as a gift of God and a Commandement sent down from heaven Euseb de vita Constantini l. 3. c. 18. Edit Basil 1570. for whatsoever is decreed in the holy Councils of Bishops that ought to be ascribed to the divine will Hierom in another place saith let every one judge the precepts of the ancients to be Apostolical laws Hierom. Ep. 28. It is not to be doubted saith Leo Bishop of Rome but that every Christian observance is of divine erudition and that whatsoever is received by the Church into a custome of devotion Serm. 2. de jejun Pentecost proceeded from the Apostolick tradition and the Doctrine of the holy Spirit The Fathers use very frequently to affirm some institutions or rites to be divine or Apostolical because they seemed a greeable to and their lawfulness demonstrable by the old Testament the Gospels or Apostolick Epistles So the Lent Fast is by them said to be of Apostolical and Divine tradition because it seems an imitation of the Fast of Elias and of Christ and Monachism is affirmed to be Apostolick because it hath an appearance of being an imitation of John the Baptist Amalar. Alcuin Pontifical Damas c. yet many ancient writers make Pope Telesphorus who flourished Forty years after the decease of St. John the Apostle to be the author of the Quadragesimal Fast although indeed it had a much later beginning and affirm Paul and Anthony to be the Fathers of Monachism So that many institutes were counted Apostolick because some example or reason of the Scripture did seem to warrant them Whence Hierom and others intimate Hierom. in vita Pauli that Episcopacy was instituted in imitation of Aaron and his Sons or of the Apostles and 70 Disciples affirming Bishops to be successors of aaron and the Apostles and Presbyters the successors of the Sons of Aaron and of the 70 Disciples Fourthly it is a certain truth acknowledged by all the learned that the Apostles were authors as well of local and temporary or universal and temporary ordinances rites or ceremonies as of universal and perpetual for they were inspired by the Holy Ghost infallibly to discern both what the present condition although variable of some or all the Churches required and what upon reasons arising from unvariable grounds and circumstances was needful to be observed in all the Churches of Christ Polycarpus a hearer of the Apostles and by St. John made Bishop of Smyrna celebrated the Pasche in the fourteenth moon and so did the rest of Asia and some of the East observing it the same time with the Jews moved thereto by the countenance and example of St. John the Apostle but Anicetus Bishop of Rome who flourished in the life time of Polycarpus and generally the Churches of the West kept the Feast at another time and on the Lords day induced thereto as they affirmed by the tradition and example of St. Peter the Apostle We cannot with reason and charity think that either Polycarpus with the Asians and East or Anicetus with the Western Churches Apud Euseb Iren. could be ignorant of the time when Peter in the West or John in Asia observed that Feast Polycarpus being an eye witness of what the Apostle St. John did and Anicetus being a hearer of the hearers of Clemens who was contemporary with the Apostle St. Peter or that they would considerately speak and perseveringly maintain an untruth imputing a fact to either Apostle which he had not done especially seeing the untruth on either side might have been confuted by a thousand witnesses wherefore we must judge this to be an evident example of a variable apostolick institution I might instance in part of the Apostles decree in the 15 chapter of the Acts of the Apostles of things strangled and blood but least I move scruples in weak consciences which they cannot easily be rid of I will only commend to the consideration of the judicious the judgment of some ancient writers quoted in the margent August contra Faustum l. 32. c. 13. Et tractcti contra graecos in biblioth patr to 4. pag. 1308. et 1318.1319.1320 There be many rites which the Fathers held to be Apostolical which in the times of the same Fathers were in many places altered or neglected as the three immersions in baptisme the repairing of neighbour Bishops to the people where a Bishop was wanting there to ordain one in the presence of the people not to fast in the dayes of Pentecost and some other which prove that according to the judgment of those Fathers the Apostles guided by divine inspiration made some decrees alterable and which were upon just reasons accordingly changed or disused and therefore if it were proved that the Apostles by divine motion were the primary Auctors of Episcopacy and not the Church yet if it cannot appeare to be a constitution built upon perpetuall reason and in its nature independing upon variable circumstances it may possibly be changed by the Church Here it may be demanded by what members of it self did the universal Church abrogate the Presbyterian and institute Episcopal Government and what power was taken from the Presbyters by that abrogation For answer to these demands we must distingnish between the power given to ministers to doe some things as to preach baptize ordain Pastors excomunicate absolve c. and secondly the free exercise of those acts and thirdly the regulation of the exercise of them as to the persons about whom time when the place where the manner decency c. To the regulation belong 1. The making of laws concerning the due exercise of the power agreeable to the divine laws and secondly the superintendents of the execution and thirdly the executors of them As for the power it doth not appear that any of that was taken from the Presbyters or their Colledge by the institution of Episcopacy if they were deprived of any part of it can 13. that must be the ordaining of Presbyters but the Council of Ancyra seems to demonstrate that the power of ordaining Pastors did and doth remain in them which they did exercise by the leave Et Synod Antioch c. 16. vide Vasque in 3. p. Disp 143. c. 4. and in the place of the Bishop which Could not at his pleasure give them but supposed the power continuing in them The words of the Council be these according to the Greek Original and not their vulgar

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