Clerus Domini, or, A discourse of the divine institution, necessity, sacredness, and separation of the office ministerial together with the nature and manner of its power and operation : written by the special command of King Charles the First / by Jer. Taylor.

SECT. II.

NOW if Christian Religion should do otherwise than all the world [ 1] hath done, either it must be because the rites of Christianity are of no mystery and secret dispensation, but common actions of an ordi∣nary address, and cheap devotion; or else, because we undervalue all Religion, that is, because indeed we have nothing of it: The first, is dishonourable to Christianity, and false as its greatest enemy: The second, is shame to us: and both so unreasonable and unnatural, that if we separate not certain persons for the ministeries of Christianity, we must consess we have the worst Religion, or that we are the worst of men.

But let us consider it upon its proper grounds. When Christ had cho∣sen [ 2] to himself twelve Apostles, and was drawing now to the last scene of his life, he furnished them with commissions and abilities to constitute and erect a Church, and to transmit such powers as were apt for its con∣tinuation and perpetuity. And therefore to the Apostles in the capacity of Church-officers, he made a promise, That he would be with them to the end of the world; they might personally be with him until the end of the world, but he could not be here with them, who after a short course run, was to go hence, and be no more seen: and therefore

for the verification of the promise, it is necessary that since the promise was made for the benefit of the Church, and to them as the ministers of the benefit, so long as the benefit was to be dispensed, so long they were to be succeded to, and therefore assisted by the Holy Jesus according to the glorious promise: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Not only to the Apostles, but absolutely and indefinitely to all Christs disciples, their successors, he promised to abide for ever, even to the consummation of the world, to the whole succession of the Clergy: so Theophylact upon this place.

And if we consider what were the power and graces Jesus committed to the dispensation of the Apostles, such as were not temporary, but [ 3] lasting, successive, and perpetual, we must also conclude the ministery to be perpetual. I instance first in the power of binding and loosing, remitting and retaining sins, which Christ gave them together with his breathing on them the holy Spirit, and a legation, and a special Com∣mission, as appears in S. Iohn; which power, what sence soever it ad∣mits of, could not expire with the persons of the Apostles, unless the succeeding ages of the Church had no discipline, or government, no scandals to be removed, no weak persons offended, no corrupt mem∣bers to be cut off, no hereticks rejected, no sins, or no pardon; and that were a more heresie, than that of the Novatians; for they only de∣nied this ministery in some cases; not in all: saying, Priestly absoluti∣on was not fit to be dispensed to them, who in time of persecution had sacrificed to Idols. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, To these] only, pardon is to be dispensed without the ministery of the Priest, To these] who were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, sacrificers, and mingled the table of the Lord with the table of devils. Against other sinners they were not so severe. But however, so long as that distinction remains, of sins unto death, and sins not unto death; there are a certain sort of sins which are remediable, and cog∣noscible, and judicable, and a power was dispensed to a distinct sort of persons, to remit or retain those sins; which therefore must remain with the Apostles for ever, that is, with their persons first, and then with the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, with their successors; because the Church needs it for ever; and there was nothing in the power, that by relating to the pre∣sent and temporary occasion did insinuate its short life and speedy expi∣ration.

In execution of this power and pursuance of this commission, for which the power was given; the Apostles went forth, and all they upon [ 4] whom this signature passed, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, executed this power in appropriation and distinct ministery: it was the sword of their proper ministery; and S. Paul does almost exhibite his Commission and reads the words, when he puts it in execution, and does highly verifie the parts and the consequence of this argument; God hath reconciled us to himself by Christ Iesus, and hath given to us the ministery of reconciliation; and it follows, now then we are Embassadors for Christ. The ministery of reconciliation, is an appropriate ministery; It is com∣mitted to us; we are Embassadors, it is appropriate by vertue of Christs mission, and legation. He hath given to us, he hath made and deputed certain Embassadors whom he hath sent upon the message, and ministry of reconcilement; which is a plain exposition of the words of his Com∣mission, before recorded, Iohn 20. 21.

And that this also descended lower, we have the testimony of S. Iames, who advises the sick person to send for the Elders of the Church, that [ 5] they may pray over him; that they may anoint him, that in that society there may be confession of sins by the clinick or sick person, and that after these preparatives, and in this ministery, his sins may be forgiven him. Now that this power fell into succession, this instance proves; for the Elders were such who had not the commission immediately from Christ, but were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they were fathers of the people, but sons of the Apostles, and therefore it is certain the power was not personal, and meerly Apostolical, but derived upon others by such a communicati∣on, as gives evidence the power was to be succeeded in; And when went it out? when the anointing and miraculous healing ceased? There is no reason for that. For forgiveness of sins was not a thing visible, and therefore could not be of the nature of miracles to confirm the faith and christianity first, and after its work was done return to God that gave it; neither could it be only of present use to the Church, but as eternal and lasting as sin is: and therefore there could be nothing in the nature of the thing to make it so much as suspicious, it was presently to expire.

To which also I add this consideration, that the Holy Ghost which was to enable the Apostles in the precise office Apostolical, as it was an office extraordinary, circumstantionate, definite, and to expire, all that, was promised should descend upon them after Christs ascension, and was verified in Pentecost; for to that purpose to bring all things to their mind, all of Christs Doctrine and all that was necessary of his life and miracles, and a power from above to enable them to speak boldly and learnedly, and with tongues, all that, besides the other parts of ordinary power, was given them ten days after the Ascension. And therefore the breathing the Holy Ghost upon the Apostles in the octaves of the Resurrection, and this mission with such a power, was their ordinary mission, a sending them as ordinary Pastors and Curates of Souls, with a power to govern (binding and loosing can mean no less: and they were the words of the promise) with a power to minister reconciliation: (for so Saint Paul expounds remitting and retaining) which two were the great hinges of the Gospel, the one to invite and collect a Church, the other to go∣vern it; the one to dispense the greatest blessing in the world, the other to keep them in capacities of enjoying it. For since the holy Ghost was now actually given to these purposes here expressed, and yet in order to all their extraordinaries and temporary needs was promised to descend after this, there is no collection from hence more reasonable, than to conclude all this to be part of their commission of ordinary Apostleship, to which the ministers of religion were in all Ages to succeed. In at∣testation of all which, who please may see the united testimony of a S. Cyril, b S. Chrysostome, c S. Ambrose, d S. Gregory and the e Author of the questions of the old and new Testament, who unless by their calling shall rather be called persons interess'd, than by reason of their famous piety and integrity, shall be accepted as competent, are a very credible and fair representment of this truth, and that it was a doctrine of Christianity, that Christ gave this power to the Apostles for themselves, and their successors for ever, and that therefore as Christ in the first dona∣tion, so also some Churches in the tradition of that power used the same form of words, intending the collation of the same power, and separating persons for that work of that ministery. I end this with the counsel S. Au∣gustine gives to all publick penitents, Veniat ad Antistites, per quos illis in

Ecclesia claves ministrantur, & à praepositis sacrorum accipiant satisfactionis suae modum, let them come to the Presidents of Religion by whom the Keys are ministred, and from the Governours of holy things let them re∣ceive those injunctions, which shall exercise and signifie their repentance.

Notes

• John 20. 21.
• Vide Socrat. li. 1. c. 7. Sozom. l. 1. c. 20.
• James 5.
• a

  In Ioh. 20.
• b

  Ibid.
• c

  In 1 Zim. 4.
• d

  Homil. 26. in Evang.
• e

  Quaest. 39.