the first part of his sanctification is a separation of the person to the power of intercession for the people and a ministerial mediation by the ministration of such rites and solemn invocations which God hath appointed or designed And now this sanctification which is so evident in Scripture tradition and reason taken from proportion and analogy to Religion is so far from making the power of the holy man less than is supposed that it shews the greatness of it by a true representment and preserves the sacredness of it so within its own cancels that it will be the greatest sacriledge in the world to invade it for whoever will boldly enter within this vail nisi qui vocatur sicut Aaron unless he be sanctified as is the Priest who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Nazianzen calls him a Minister co-operating with Christ he does without leave call himself a man of God a Mediator between God and the people under Christ he boldly thrusts himself into the participation of that glorious mediation which Christ officiates in Heaven all which things as they are great honours to the person rightly called to such vicinity and endearments with God so they depend wholly upon divine dignation of the grace and vocation of the person 2. Now for the other part of spiritual emanation or descent of graces in sanctification of the Clergy that is in order to the performance of the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that 's the sence of it that God who is the lover of souls may grant a pure and unblameable Priesthood and certainly they who are honoured with so great a grace as to be called to officiate in holy and useful Ministeries have need also of other graces to make them persons holy in habit and disposition as well as holy in Calling and therefore God hath sent his Spirit to furnish his Emissaries with excellencies proportionable to their need and the usefulness of the Church At the beginning of Christianity God gave gifts extraordinary as boldness of spirit fearless courage freedom of discourse excellent understanding discerning of spirits deep judgment innocence and prudence of deportment the gift of tongues these were so necessary at the institution of the Christian Church that if we had not had testimony of the matter of fact the reasonableness of the thing would prove the actual dispensation of the Spirit because God never fails in necessaries But afterward when all the extraordinary needs were served the extraordinary stock was spent and God retracted those issues into their fountains and then the graces that were necessary for the well discharging the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Priestly function were such as make the person of more benefit to the people not only by being exemplary to them but gracious and loved by God and those are spiritual graces of sanctification And therefore Ordination is a collation of holy graces of sanctification of a more excellent Faith of fervent Charity of Providence and paternal care Gifts which now descend not by way of miracle as upon the Apostles are to be acquired by humane industry by study and good letters and therefore are presupposed in the person to be ordained to which purpose the Church now examines the abilities of the man before she lays on hands and therefore the Church does not suppose that the Spirit in Ordination descends in gifts and in the infusion of habits and perfect abilities though then also it is reasonable to believe that God will assist the pious and careful endeavours of holy Priests and bless them with special aids and co-operation because a more extraordinary ability is needful for persons so designed But the proper and great aid which the Spirit of Ordination gives is such instances of assistance which make the person more holy And this is so certainly true that even when the Apostle had ordained Timothy to be Bishop of Ephesus he calls upon him to stir up the gift of God which was in him by the putting on of his hands and that gift is a Rosary of graces what graces they are he enumerates in the following words God hath not given us the spirit of Fear but of Power of Love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and of a modest and sober mind and these words are made part of the form of collating the Episcopal order in the Church of England Here is all that descends from the Spirit in Ordination 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Power that is to officiate and intercede with God in the parts of ministery and the rest are such as imply duty such as make him fit to be a Ruler in paternal and sweet government Modesty Sobriety Love And therefore in the forms of Ordination of the Greek Church which are therefore highly to be valued because they are most ancient have suffered the least change and been polluted with fewer interests the mystical prayer of Ordination names graces in order to holiness We pray thee that the grace of the ever holy Spirit may descend upon him Fill him full of all faith and love and power and sanctification by the illumination of thy holy and life-giving Spirit and the reason why these things are desir'd and given is in order to the right performing his holy offices That he may be worthy to stand without blame at thy Altar to preach the Gospel of thy Kingdom to minister the words of thy truth to bring to Thee gifts and spiritual Sacrifices to renew the people with the Laver of Regeneration And therefore S. Cyril says that Christ's saying Receive ye the Holy Ghost signifies grace given by Christ to the Apostles whereby they were sanctified that by the holy Ghost they might be absolved from their sins saith Haymo and S. Austin says that many persons that were snatched violently to be made Priests or Bishops who had in their former purposes determined to marry and live a secular life have in their Ordination received the gift of continency And therefore there was reason for the greatness of the solemnities used in all ages in separation of Priests from the world insomuch that whatsoever was used in any sort of sanctification of solemn benediction by Moses law all that was used in Consecration of the Priest who was to receive the greatest measure of sanctification Eadem item vis etiam Sacerdotem augustum honorandum facit novitate benedictionis à communitate vulgi segregatum Cum enim heri unus è plebe esset repente redditur praeceptor praeses Doctor pietatis mysteriorum latentium Praesul c. Invisibili quadam vi ac gratia invisibilem animam in melius transformatam gerens that is improved in all spiritual graces which is highly expressed by Martyrius who said to Nectarius Tu ô beate recens baptizatus purificatus mox insuper sacerdotio auctus es utraque autem haec peccatorum expiatoria esse Deus constituit which are not to be expounded as if Ordination did
precept is but twice reported of in the new Testament though the institution of the Sacrament be four times And it is done with admirable mystery to distinguish the several interests and operations which concern several sorts of Christians in their distinct capacities S. Paul thus represents it Take eat This do in remembrance of me plainly referring this precept to all that are to eat and drink the Symbols for they also do in their manner enunciate declare or represent the Lords death till he come And Saint Paul prosecutes it with instructions particular to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to them that do communicate as appears in the succeeding cautions against unworthy manducation and for due preparation to its reception But S. Luke reports it plainly to another purpose and he took bread and gave thanks and brake it and gave it unto them saying This is my body which is given for you Hoc facite This do in remembrance of me This cannot but relate to accepit gratias egit fregit distribuit Hoc facite Here was no manducation expressed and therefore Hoc facite concerns the Apostles in the capacity of Ministers not as receivers but as Consecrators and givers and if the institution had been represented in one scheme without this mysterious distinction and provident separation of imployment we had been eternally in a cloud and have needed a new light to guide us but now the Spirit of God hath done it in the very first fountains of Scripture And this being the great mystery of Christianity and the only remanent Express of Christ's Sacrifice on earth it is most consonant to the Analogy of the mystery that this commemorative Sacrifice be presented by persons as separate and distinct in their ministery as the Sacrifice it self is from and above the other parts of our Religion Thus also the Church of God hath for ever understood it without any variety of sence or doubtfulness of distinguishing opinions It was the great excellency and secret mystery of the Religion to consecrate and offer the holy Symbols and Sacraments I shall transcribe a passage out of Iustin Martyr giving the account of it to Antoninus Pius in his Oration to him and it will serve in stead of many for it tells the Religion of the Christians in this mystery and gives a full account of all the Ceremony 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. When the prayers are done then is brought to the President of the Brethren the Priest the Bread and the Chalice of Wine mingled with Water which being received he gives praise and glory to the Father of all things and presents them in the name of the Son and the Holy Spirit and largely gives thanks that he hath been pleased to give us these gifts and when he hath finished the prayers and thanksgiving all the people that is present with a joyful acclamation say Amen Which when it is done by the Presidents and people those which amongst us are called Deacons and Ministers distribute to every one that is present that they may partake of him in whom the thanks were presented the Eucharist Bread Wine and Water and may bear it to the absent Moreover this nourishment is by us called the Eucharist which it is lawful for none to partake but to him who believes our Doctrine true and is washed in the Laver for the remission of sins and regeneration and that lives so as Christ delivered For we do not take it as common bread and common drink but as by the Word of God Jesus Christ the Saviour of the world was made flesh and for our salvation sake had flesh and blood after the same manner also we are taught that this nourishment in which by the prayers of his word which is from him the food in which thanks are given or the consecrated food by which our flesh and blood by mutation or change are nourished is the flesh and blood of the incarnate Jesus For the Apostles in their Commentaries which they wrote which are called the Gospels so delivered as Jesus commanded For when he had given thanks and taken Bread he said Do this in remembrance of me This is my body And likewise taking the Chalice and having given thanks he said This is my blood and that he gave it to them alone This one Testimony I reckon as sufficient who please to see more may observe the tradition full testified and intire in Ignatius Clemens Romanus or whoever wrote the Apostolical Constitutions in his name Tertullian S. Cyprian S. Athanasius Epiphanius S. Basil S. Chrysostom almost every where S. Hierom S. Augustine and indeed we cannot look in vain into any of the old Writers The sum of whose Doctrine in this particular I shall represent in the words of the most ancient of them S. Ignatius saying that he is worse than an Infidel that offers to officiate about the holy Altar unless he be a Bishop or a Priest And certainly he could upon no pretence have challenged the Appellative of Christian who had dared either himself to invade the holy Rites within the Chancels or had denyed the power of celebrating this dreadful mystery to belong only to sacerdotal ministration For either it is said to be but common Bread and Wine and then if that were true indeed any body may minister it but then they that say so are blasphemous they count the blood of the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as S. Paul calls it in imitation of the words of institution the blood of the Covenant or New Testament a prophane or common thing they discern not the Lord's body they know not that the Bread that is broken is the communication of Christ's body But if it be a holy separate or divine and mysterious thing who can make it ministerially I mean and consecrate or sublime it from common and ordinary Bread but a consecrate separate and sublimed person It is to be done either by a natural power or by a supernatural A natural cannot hallow a thing in order to God and they only have a supernatural who have derived it from God in order to this ministration who can shew that they are taken up into the lot of that Deaconship which is the type and representment of that excellent ministery of the true Tabernacle where Jesus himself does the same thing in a higher and more excellent manner This is the great Secret of the Kingdom to which in the Primitive Church many who yet had given up their names to Christ by designation or solemnity were not admitted so much as to the participation as the Catechumeni the Audientes the Poenitentes Neophytes and Children and the ministery of it was not only reserved for sacred persons but also performed with so much mysterious secrecy that many were not permitted so much as to see This is that Rite in which the Priest intercedes for and blesses the
not own never suppose him to be author of sin or the procurer of our damnation For God cannot be tempted neither tempteth he any man God is true and every man a lyar Let no Preacher compare one Ordinance with another as Prayer with Preaching to the disparagement of either but use both in their proper seasons and according to appointed Order Let no man preach for the praise of men but if you meet it instantly watch and stand upon your guard and pray against your own vanity and by an express act of acknowledgment and adoration return the praise to God Remember that Herod was for the omission of this smitten by an Angel and do thou tremble fearing lest the judgment of God be otherwise than the sentence of the people V. Rules and Advices concerning Catechism EVery Minister is bound upon every Lords day before Evening Prayer to instruct all young people in the Creed the Lords Prayer the Ten Commandments and the Doctrine of the Sacraments as they are set down and explicated in the Church Catechism Let a Bell be tolled when the Catechising is to begin that all who desire it may be present but let all the more ignorant and uninstructed part of the people whether they be old or young be requir'd to be present that no person in your Parishes be ignorant in the foundations of Religion Ever remembring that if in these things they be unskilful whatever is taught besides is like a house built upon the sand Let every Minister teach his people the use practice methods and benefits of meditation or mental prayer Let them draw out for them helps and rules for their assistance in it and furnish them with materials concerning the life and death of the ever blessed Jesus the greatness of God our own meanness the dreadful sound of the last Trumpet the infinite event of the two last sentences at doomsday let them be taught to consider what they have been what they are and what they shall be and above all things what are the issues of eternity glories never to cease pains never to be ended Let every Minister exhort his people to a frequent confession of their sins and a declaration of the state of their Souls to a conversation with their Minister in spiritual things to an enquiry concerning all the parts of their duty for by preaching and catechising and private entercourse all the needs of Souls can best be serv'd but by preaching alone they cannot Let the people be exhorted to keep Fasting days and the Feasts of the Church according to their respective capacities so it be done without burden to them and without becoming a snare that is that upon the account of Religion and holy desires to please God they spend some time in Religion besides the Lords-day but be very careful that the Lords-day be kept religiously according to the severest measures of the Church and the commands of Authority ever remembring that as they give but little Testimony of Repentance and Mortification who never fast so they give but small evidence of their joy in God and Religion who are unwilling solemnly to partake of the publick and Religious Joys of the Christian Church Let every Minister be diligent in exhorting all Parents and Masters to send their Children and Servants to the Bishop at the Visitation or other solemn times of his coming to them that they may be confirm'd And let him also take care that all young persons may by understanding the Principles of Religion their vow of Baptism the excellency of Christian Religion the necessity and advantages of it and of living according to it be fitted and disposed and accordingly by them presented to the Bishop that he may pray over them and invocate the holy Spirit and minister the holy Rite of Confirmation VI. Rules Advices concerning the Visitation of the Sick EVery Minister ought to be careful in visiting all the Sick and Afflicted persons of his Parish ever remembring that as the Priests lips are to preserve knowledge so it is his duty to minister a word of comfort in the time of need A Minister must not stay till he be sent for but of his own accord and care to go to them to examine them to exhort them to perfect their repentance to strengthen their faith to encourage their patience to perswade them to resignation to the renewing of their holy vows to the love of God to be reconcil'd to their neighbours to make restitution and amends to confess their sins to settle their estate to provide for their charges to do acts of piety and charity and above all things that they take care they do not sin towards the end of their lives For if repentance on our death-bed seem so very late for the sins of our life what time shall be left to repent us of the sins we commit on our death-bed When you comfort the afflicted endeavour to bring them to the true love of God for he that serves God for Gods sake it is almost impossible he should be oppressed with sorrow In answering the cases of conscience of the sick or afflicted people consider not who asks but what he asks and consult in your answers more with the estate of his soul than the conveniency of his estate for no flattery is so fatal as that of the Physician or the Divine If the sick person enquires concerning the final estate of his soul he is to be reprov'd rather than answer'd only he is to be called upon to finish his duty to do all the good he can in that season to pray for pardon and acceptance but you have nothing to do to meddle with passing final sentences neither cast him down in despair nor raise him up to vain and unreasonable confidences But take care that he be not carelesly dismiss'd In order to these and many other good purposes every Minister ought frequently to converse with his Parishioners to go to their houses but always publickly with witness and with prudence lest what is charitably intended be scandalously reported and in all your conversation be sure to give good example and upon all occasions to give good counsel VII Of ministring the Sacraments publick Prayers and other duties of Ministers EVery Minister is oblig'd publickly or privately to read the Common Prayers every day in the week at Morning and Evening and in great Towns and populous places conveniently inhabited it must be read in Churches that the daily sacrifice of Prayer and Thanksgiving may never cease The Minister is to instruct the people that the Baptism of their children ought not to be ordinarily deferr'd longer than till the next Sunday after the birth of the child lest importune and unnecessary delay occasion that the child die before it is dedicated to the service of God and the Religion of the Lord Jesus before it be born again admitted to the Promises of the Gospel and reckon'd in the account of the second Adam Let every Minister
their Temples but also separating their condition from the impurities and the contempt of the world as knowing that they who were to converse with their Gods were to be elevated from the common condition of men and vulgar miseries 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As soon as I was made a Priest of Idaean Iupiter all my garments were white and I declined to converse with mortals Novae sortis oportet illum esse qui jubente Deo canat said Seneca He had need be of a distinct and separate condition that sings to the honour and at the command of God thus it was among the Jews and Heathens SECT II. NOW if Christian Religion should do otherwise than all the world hath done either it must be because the rites of Christianity are of no mystery and secret dispensation but common actions of an ordinary 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 chosen 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 continuation 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 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 Commission as appears in S. Iohn which power what sence soever it admits 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 members 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 denied this ministery in some cases not in all saying Priestly absolution was not fit to be dispensed to them who in time of persecution had sacrificed to Idols 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To these only pardon is to be dispensed without the ministery of the Priest To these who were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 cognoscible 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with their successors because the Church needs it for ever and there was nothing in the power that by relating to the present and temporary occasion did insinuate its short life and speedy expiration In execution of this power and pursuance of this commission for which the power was given the Apostles went forth and all they upon whom this signature passed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 committed 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 Commission 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 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 communication 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
of the Apostle But I suffer not a woman to teach but to be in silence And as for the men who had gifts extraordinary of the Spirit although they were permitted at first in the Corinthian Church before there was a Bishop or a fixed Colledge of Clergy to utter the inspired dictates of the Spirit yet whether they were Lay or Clergy is not there expressed and it is more agreeable to the usual dispensation that the prophets of ordinary ministery though now extraordinarily assisted should prophesie in publick but however when these extraordinaries did cease if they were common persons they had no pretence to invade the Chair nor that we find ever did for an ordinary ability to speak was never any warrant to disturb an order unless they can say the words of S. Paul Whereunto I am ordained a Preacher they might not invade the office To be able to perform an office though it may be a fair disposition to make the person capable to receive it orderly yet it does not actually invest him every wise man is not a Counsellor of State nor every good Lawyer a Judge And I doubt not but in the Jewish religion there were many persons as able to pray as their Priests who yet were wiser than to refuse the Priests advocation apud Deum and reciting offices in behalf of the people Orabit pro eo sacerdos was the order of Gods appointing though himself were a devout person and of an excellent spirit And it had need be something extraordinary that must warrant an ordinary person to rise higher than his own evenness and ability or skill is but a possibility and must be reduced to act by something that transmits authority or does establish order or distinguish persons and separate professions And it is very remarkable that when Iudas had miscarried and lost his Apostolate it was said that it was necessary for some body to be chosen to be a witness of Christs Resurrection Two were named of ability sufficient but that was not all they must chuse one to make up the number of the twelve a distinct separate person which shews that it was not only a work for that any of them might have done but an office of ordinary ministery The ability of doing which work although all they that lived with Iesus might either have had or received at Pentecost yet the authority and grace was more the first they had upon experience but this only by divine election which is a demonstration that every person that can do offices clerical is not permitted to do them and that besides the knowledge and natural or artificial abilities a divine qualification is necessary And therefore God complains by the Prophet I have not sent them and yet they run and the Apostle leaves it as an established rule How shall they preach except they be sent Which two places I shall grant to be meant concerning a distinct and a new message Prophets must not offer any doctrine to the people or pretend a doctrine for which they had not a commission from God But which way soever they be expounded they will conclude right in this particular For if they signifie an ordinary mission then there is an ordinary mission of preachers which no man must usurp unless he can prove his title certainly and clearly derivative from God which when any man of the Laity can do we must give him the right hand of fellowship and wish him good speed But if these words signifie an extraordinary case and that no message must be pretended by Prophets but what they have commission for then must not ordinary persons pretend an extraordinary mission to an ordinary purpose for besides that God does never do things unreasonable nor will endure that order be interrupted to no purpose he will never give an extraordinary Commission unless it be to a proportionable end whosoever pretends to a licence of preaching by reason of an extraordinary calling must look that he be furnished with an extraordinary message lest his Commission be ridiculous and when he comes he must be sure to shew his authority by an argument proportionable that is by such a probation without which no wise man can reasonably believe him which cannot be less than miraculous and divine In all other cases he comes under the curse of the non missi those whom God sent not they go on their own errand and must pay themselves their wages But besides that the Apostles were therefore to have an immediate mission because they were to receive new inctructions these inctructions were such as were by an ordinary and yet by a distinct ministery to be conveyed for ever after and therefore did design an ordinary successive and lasting power and authority Nay our blessed Lord went one step further in this provision even to remark the very first successors and partakers of this power to be taken into the lot of this ministery and they were the Seventy-two whom Christ had sent as probationers of their future preaching upon a short errand into the Cities of Iudah But by this assignation of more persons than those to whom he gave immediate Commission he did declare that the office of preaching was to be dispensed by a separate and peculiar sort of men distinct from the people and yet by others than those who had the commission extraordinary that is by such who were to be called to it by an ordinary vocation As Christ constituted the office and named the persons both extraordinary and ordinary present and successive so he provided gifts for them too that the whole dispensation might be his and might be apparent And therefore Christ when he ascended up on high gave gifts to men to this very purpose and these gifts coming from the same Spirit made separation of distinct ministeries under the same Lord. So S. Paul testifies expresly Now there are diversities of gifts but the same Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there are different administrations differences of ministeries it is the proper word for Church-offices the ministery distinguished by the gift It is not a gift of the ministery but the ministery it self is the gift and distinguished accordingly An extraordinary Ministery needs an extraordinary and a miraculous gift that is a miraculous calling and vocation and designation by the holy Ghost but an ordinary gift cannot sublime an ordinary person to a supernatural imployment and from this discourse of the differing gifts of the Spirit Saint Paul without any further artifice concludes that the Spirit intended a distinction of Church-officers for the work of the ministery for the conclusion of the discourse is that God hath set some in the Church first Apostles secondarily Prophets thirdly Teachers and lest all God's people should usurp these offices which God by his Spirit hath made separate and distinguished he adds Are all Apostles are all Prophets are all Teachers If so then were all the body one member quite contrary to nature
and to God's Oeconomy And that this designation of distinct Church-officers is for ever S. Paul also affirms as expresly as this question shall need He gave some Apostles some Prophets and some Evangelists and some Pastors and Teachers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the work of the ministery till we all arrive at the unity of faith which as soon as it shall happen then cometh the end Till the end be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the work of the Ministery must go forwards and is incumbent upon the Pastors and Teachers this is their work and they are the ministers whom the holy Ghost designed 1. For I consider that either to preach requires but an ordinary or an extraordinary ability if it requires an extraordinary they who are illiterate and unlearned persons are the unfittest men in the world for it if an ordinary sufficiency will discharge it why cannot they suppose the Clergy of a competency and strength sufficient to do that which an ordinary understanding and faculties can perform what need they entermeddle with that to which no extraordinary assistance is required or else why do they set their shoulder to such a work with which no strength but extraordinary is commensurate in the first case it is needless in the second it is useless in both vain and impertinent For either no man needs their help or if they did they are very unable to help I am sure they are if they be unlearned persons and if they be learned they well enough know that to teach the people is not a power of speaking but is also an act of jurisdiction and authority and in which order is at least concerned in an eminent degree Learned men are not so forward and those are most confident who have least reason 2. Although as Homilies to the people are now used according to the smallest rate many men more preach than should yet besides that to preach prudently gravely piously and with truth requires more abilities than are discernable by the people such as make even a plain work reasonable to wise men and useful to their hearers and acceptable to God besides this I say the office of teaching is of larger extent than making Homilies or speaking prettily enough to please the common and undiscerning auditors They that are appointed to teach the people must Respondere de jure Give account of their faith in defiance of the numerous armies of Hereticks they must watch for their flock and use excellent arts to arm them against all their weaknesses from within and hostilities from without they must strengthen the weak confirm the strong compose the scrupulous satisfie the doubtful and be ready to answer cases of Conscience and I believe there are not so little as 5000 cases already started up among the Casuists and for ought I know there may be 5000 times 5000. And there are some cases of Conscience that concern Kings and kingdoms in the highest mysteriousness both of State and Religion and they also belong to Pastors for the interests of Religion and Teachers to determine or advise in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Preachers were always Messengers between God and men being Mediators by their sacrifices and they were interested in their counsels and greater causes And if religion can have influences into counsels of Princes and publick interest of kingdoms and that there can be any difficulty latent sences intricacy of question or mysteriousness in Divinity it will be found that there are other parts of the Preachers office besides making Homilies and that when so great skill is required it will not be easie to make pretences to invade it unless a man cannot be an excellent Lawyer without twenty years skill and practice besides excellency of natural indowments and yet can be an excellent Teacher and Guide in all cases of Conscience meerly with opening his mouth and rubbing his forehead hard But God hath taken order that those whom he hath appointed teachers of the people should make it the work and business of their lives that they should diligently attend to reading to exhortation and to doctrine that they may watch over their flock over whom the holy Ghost hath made them overseers The inconvenience that this discourse is like to meet withall is that it concerns those men who are sure not to understand it for they that have not the wisdom of Prophets and wise men cannot easily be brought to know the degrees of distance between the others wisdom and their own ignorance To know that there is great learning beyond us is a great part of learning but they that have the confidence in the midst of their deepest ignorance to teach others want both modesty and understanding too either to perceive or to confess their own wants they never kissed the lips of the wife and therefore think all the world breathes a breath as fenny and moorish as themselves 3. Besides the consideration of the ability that a separate number of men should be the teachers and it be not permitted promiscuously to every person of a confident language and bold fancy is highly necessary in the point of prudence and duty too Of Prudence because there can be no security against all the evil doctrines of the world in a promiscuous unchosen company of Preachers For if he be allowed the pretence of an extraordinary he shall belie the holy Spirit to couzen you when he hath a mind to it If you allow him nothing but an ordinary spirit that is abilities of art and nature there cannot in such discourses be any compensation for the disorder or the danger or the schisms and innumerable Churches when one head and two members shall make a distinct body and all shall pretend to Christ without any other common term of union And this which is disorder in the thing is also dishonourable to this part of religion and the divine messages shall be conveyed to the people by common Curriers or rather messengers by chance and as they go by whereas God sent at first Embassadors extraordinary and then left his Leigers in his Church for ever But there is also a duty too to be secured for they that have the guiding of souls must remember that they must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must render an account and that cannot be done with joy when it shall be indifferent to any man to superseminate what he please and by the way I suppose they who are apt to enter into the Chair of Doctors and Teachers would be unwilling to be charged with a cure of souls If they knew what that means they would article more strictly before they would stand charged with it and yet it is harder to say that there is no such thing as the cure of souls that Christ left his flock to wander and to guide themselves or to find shepherds at the charges of accident and chance Christ hath made a better
persons but enabling them with power because he never commands a work but he gives abilities to its performance and therefore still in every designation of the person by whatsoever ministery it be done either that ministery is by God constituted to be the ordinary means of conveying the abilities or else God himself ministers the grace immediately It must of necessity come from him some way or other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saint Iames hath adopted it into the Family of Evangelical truths 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every perfect gift and therefore every perfecting gift which in the stile of the Church is the gift of Ordination is from above the gifts of perfecting the persons of the Hierarchy and ministery Evangelical which thing is further intimated by Saint Paul Now he which stablisheth us with you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in order to Christ and Christian Religion is God and that his meaning be understood concerning the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of establishing him in the ministery he adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he which anointeth us is God and hath sealed us with an earnest of his Spirit unction and consignation and establishing by the holy Spirit the very stile of the Church for Ordination 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was said of Christ Him hath the Father sealed that is ordained him the Priest and Prophet of the world and this he plainly spoke as their Apostle and President in Religion Not as Lords over your faith but fellow-workers he spake of himself and Timothy concerning whose Ministery in order to them he now gives account 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God anoints the Priest and God consigns him with the holy Ghost that is the principale quaesitum that is the main question And therefore the Author of the Books of Ecclesiastical Hierarchy giving the rationale of the Rites of Ordination sayes that the Priest is made so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of proclaiming and publication of the person signifying That the holy man that consecrates is but the proclaimer of the divine election but not by any humane power or proper grace does he give the perfect gift and consecrate the person And Nazianzen speaking of the rites of Ordination hath this expression with which the Divine grace is proclaimed And Billius renders it ill by superinvocatur He makes the power of consecration to be declarative which indeed is a lesser expression of a fuller power but it signifies as much as the whole comes to for it must mean God does transmit the grace at or by or in the exteriour ministery and the Minister is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a declarer not by the word of his mouth distinct from the work of his hand But by the ministery he declares the work of God then wrought in the person suscipient And thus in absolution the Priest declares the act of God pardoning not that he is a Preacher only of the pardon upon certain conditions but that he is not the principal agent but by his ministery declares and ministers the effect and work of God And this interpretation is clear in the instance of the blessed Sacrament where not only the Priest but the people do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 declare the Lords death not by a Homily but by vertue of the mystery which they participate And in the instance of this present question the consecrator does declare power to descend from God upon the person to be ordained But thus the whole action being but a ministery is a declaration of the effect and grace of Gods vouch safing and because God does it not immediately and also because such effects are invisible and secret operations God appointing an external rite and ministery does it that the private working of the Spirit may become as perceived as it can be that is that it may by such rites be declared to all the world what God is doing and that man cannot do it of himself and besides the reasonableness of the thing the very words in the present allegation do to this very sence expound themselves for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the same thing and expressive of each other the consecrator declares that is he doth not do it by collation of his own grace or power but the grace of God and power from above And this Doctrine we read also in S. Cyprian towards the end of his Epistle to Cornelius ut Dominus qui Sacerdotes sibi in Ecclesia sua eligere constituere dignatur electos quoque constitutos sua voluntate atque opitulatione tueatur It is a good prayer of Ordination that the Lord who vouchsafes to chuse and consecrate Priests in his Church would also be pleased by his aid and grace to defend them whom he hath so chosen and appointed Homo manum imponit Deus largitur gratiam Sacerdos imponit supplicem dextram Deus benedicit potenti dextra saith Saint Ambrose Man imposes his hand but God give the grace the Bishop lays on his hand of prayer and God blesses with his hand of power The effect of this discourse is plain the grace and power that enables men to minister in the mysteries of the Gospel is so wholly from God that whosoever assumes it without Gods warrant and besides his way ministers with a vain sacrilegious and ineffective hand save only that he disturbs the appointed order and does himself a mischief SECT VII BY this ordination the persons ordained are made Ministers of the Gospel Stewards of all its mysteries the Light the Salt of the earth the Shepherd of the flock Curates of souls these are their offices or their appellatives which you please for the Clerical ordination is no other but a sanctification of the person in both sences that is 1. A separation of him to do certain mysterious actions of religion which is that sanctification by which Ieremy and S. Iohn the Baptist were sanctified from their mothers wombs 2. It is also a sanctification of the person by the increasing or giving respectively to the capacity of the suscipient such graces as make the person meet to speak to God to pray for the people to handle the mysteries and to have influence upon the cure The first sanctification of a designation of the person which must of necessity be some way or other by God because it is a nearer approach to him a ministery of his graces which without his appointment a man must not cannot any more do than a messenger can carry pardon to a condemned person which his Prince never sent But this separation of the person is not only a naming of the man for so far the separation of the person may be previous to the ordination for so it was in the ordinations of Matthias and the seven Deacons The Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they appointed two before God
chose by lot and the whole Church chose the seven Deacons before the Apostles imposed hands but the separation or this first sanctification of the person is a giving him a power to do such offices which God hath appointed to be done to him and for the people which we may clearly see and understand in the instance of Iob and his friends For when God would be intreated in behalf of Eliphaz and his companions he gave order that Iob should make the address Go to my servant he shall pray for you and him will I accept this separation of a person for the offices of advocation is the same thing which I mean by this first sanctification God did it and gave him a power and authority to go to him and put him into a place of trust and favour about him and made him a Minister of the Sacrifice which is a power and eminency above the persons for whom he was to sacrifice and a power or grace from God to be in nearness to him This I suppose to be the great argument for the necessity of separating a certain order of men for Ecclesiastical ministeries And it relies upon these propositions 1. All power of ordination descends from God and he it is who sanctifies and separates the person 2. The Priest by God is separate to be the gratious person to stand between him and the people 3. He speaks the word of God and returns the prayers and duty of the people and conveys the blessings of God by his prayer and by his ministery So that although every Christian must pray and may be heard yet there is a solemn person appointed to pray in publick and though Gods Spirit is given to all that ask it and the promises of the Gospel are verified to all that obey the Gospel of Jesus yet God hath appointed Sacraments and Solemnities by which the promises and blessings are ministred more solemnly and to greater effects All the ordinary devotions the people may do alone the solemn ritual and publick the appointed Minister only must do And if any man shall say because the Priest's ministery is by prayer every man can do it and so no need of him by the same reason he may say also that the Sacraments are unnecessary because the same effect which they produce is also in some degree the reward of a private piety and devotion But the particulars are to be further proved and explicated as they need Now what for illustration of this Article I have brought from the instance of Iob is true in the Ministers of the Gospel with the superaddition of many degrees of eminency But still in the same kind for the power God hath given is indeed mystical but it is not like a power operating by way of natural or proper operation it is not vis but facullas not an inherent quality that issues out actions by way of direct emanation like natural or acquired habits but it is a grace or favour done to the person and a qualification of him in genere politico he receives a politick publick and solemn capacity to intervene between God and the people and although it were granted that the people could do the external work or the action of Church ministeries yet they are actions to no purpose they want the life and all the excellency unless they be done by such persons whom God hath called to it and by some means of his own hath expressed his purpose to accept them in such ministrations And this explication will easily be verified in all the particulars of the Priests Power because all the ministeries of the Gospel are in genere orationis unless we except preaching in which God speaks by his servants to the people the Minister by his office is an Intercessor with God and the word used in Scripture for the Priests officiating signifies his praying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they were ministring or doing their Liturgy the work of their supplications and intercession and therefore the Apostles positively included all their whole ministery in these two but we will give our selves to the word of God and to prayer the prayer of consecration the prayer of absolution the prayer of imposition of hands they had nothing else to do but pray and preach And for this reason it was that the Apostles in a sence nearest to the letter did verifie the precept of our Blessed Saviour Pray continually that is in all the offices acts parts and ministeries of a daily Liturgy This is not to lessen the power but to understand it for the Priests ministery is certainly the instrument of conveying all the blessings of the people which are annexed to the ordinary administration of the Spirit But when all the office of Christs Priesthood in Heaven is called intercession for us and himself makes the sacrifice of the Cross effectual to the salvation and graces of his Church by his prayer since we are Ministers of the same Priesthood can there be a greater glory than to have our ministery like to that of Jesus not operating by vertue of a certain number of syllables but by a holy solemn determined and religious prayer in the several manners and instances of intercession according to the analogy of all the religions in the world whose most solemn mystery was their most solemn prayer I mean it in the matter of sacrificing which also is true in the most mysterious solemnity of Christianity in the holy Sacrament of the Lords Supper which is hallowed and lifted up from the common bread and wine by mystical prayers and solemn invocations of God And therefore S. Dionysius calls the forms of Consecration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prayers of Consecration and S. Cyril in his third mystagogique Catechism sayes the same The Eucharistical bread after the invocation of the holy Ghost is not any longer common bread but the body of Christ. For although it be necessary that the words which in the Latin Church have been for a long time called the words of Consecration which indeed are more properly the words of Institution should be repeated in every consecration because the whole action is not compleated according to Christs pattern nor the death of Christ so solemnly enunciated without them yet even those words also are part of a mystical prayer and therefore as they are not only intended there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of history or narration as Cabasil mistakes so also in the most ancient Liturgies they were not only read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as a meer narrative but also with the form of an address or invocation Fiat hic panis corpus Christi fiat hoc vinum sanguis Christi Let this bread be made the body of Christ c. So it is in S. Iames his Liturgy S. Clements S. Marks and the Greek Doctors And in the very recitation of the words of institution the people ever used to answer Amen which intimates it to
have been a consecration in genere orationis called by S. Paul benediction or the bread of blessing and therefore S. Austin expounding those words of S. Paul Let prayers and supplications and intercessions and giving of thanks be made saith Eligo in his verbis hoc intelligere quod omnis vel paene omnis frequentat ecclesia ut precationes accipiamus dictas quas fecimus in celebratione sacramentorum antequam illud quod est in Donini mensâ accipiat benedici orationes cum benedicitur ad distribuendum comminuitur quam totam orationem paene omnis ecclesia Dominicâ oratione concludit The words and form of consecration he calls by the name of orationes supplications the prayers before the consecration preces and all the whole action oratio and this is according to the stile and practice and sence of the whole Church or very near the whole And S. Basil saith that there is more necessary to consecration than the words recited by the Apostles and by the Evangelists The words of Invocation in the shewing the bread of the Eucharist and the cup of blessing Who of all the Saints have left to us For we are not content with those which the Apostle and the Evangelists mention but before and after we say other words having great power towards the mystery 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we have received by tradition These words set down in Scripture they retained as a part of the mystery co-operating to the solemnity manifesting the signification of the rite the glory of the change the operation of the Spirit the death of Christ and the memory of the sacrifice but this great work which all Christians knew to be done by the Holy Ghost the Priest did obtain by prayer and solemn invocation according to the saying of Proclus of C. P. speaking of the tradition of certain prayers used in the mysteries and indited by the Apostles as it was said but especially in S. Iames his Liturgy By these prayers saith he they expected the coming of the holy Ghost that his divine presence might make the bread and the wine mixt with water to become the body and blood of our blessed Saviour And S. Iustin Martyr very often calls the Eucharist food made Sacramental and Eucharistical by prayer and Origen We eat the bread holy and made the body of Christ by prayer Verbo Dei per obsecrationem sanctificatus bread sanctified by the word of God and by prayer viz. the prayer of consecration Prece mystica is S. Austins expression of it Corpus Christi sanguinem dicimus illud tantum quod ex fructibus terrae acceptum prece mystica consecratum ritè sumimus That only we call the body and blood of Christ which we receive of the fruits of the earth and being consecrated by the mystical prayer we take according to the rite And S. Hierom chides the insolency of some Deacons towards Priests upon this ground Who can suffer that the ministers of widdows and tables should advance themselves above those at whose prayers the body and blood of Christ are exhibited or made presential I add only the words of Damascen The bread and wine are changed into the body and blood of Christ supernaturally by invocation and coming of the Holy Ghost Now whether this consecration by prayer did mean to reduce the words of institution to the sence and signification of a prayer or that they mean the consecration was made by the other prayers annexed to the narrative of the institution according to the several sences of the Greek and Latin Church yet still the ministery of the Priest whether in the words of consecration or in the annexed prayers is still by way of prayer Nay further yet the whole mystery it self is operative in the way of prayer saith Cassander in behalf of the School and of all the Roman Church and indeed S. Ambrose and others of the Fathers in behalf of the Church Catholick Nunc Christus offertur sed offertur quasi homo quasi recipiens passionem offert seipsum quasi Sacerdos ut peccata nostra dimittat hic in imagine ibi in veritate ubi apud Patrem quasi advocatus intervenit So that what the Priest does here being an imitation of what Christ does in Heaven is by the sacrifice of a solemn prayer and by the representing the action and passion of Christ which is effectual in the way of prayer and by the exhibiting it to God by a solemn prayer and advocation in imitation of and union with Christ. All the whole office is an office of intercession as it passes from the Priest to God and from the people to God And then for that great mysteriousness which is the sacramental change which is that which passes from God unto the people by the Priest that also is obtained and effected by way of prayer For since the holy Ghost is the consecrator either he is called down by the force of a certain number of syllables which that he will verifie himself hath no where described and that he means not to do it he hath fairly intimated in setting down the Institution in words of great vicinity to express the sence of the mystery but yet of so much difference and variety as will shew this great change is not wrought by such certain and determined words The blood of the New Testament so it is in Saint Matthew and S. Mark The new Testament in my blood so S. Paul and S. Luke My body which is broken My body which is given c. and to think otherwise is so near the Gentile Rites and the mysteries of Zoroastes and the secret operations of the Enthei and Heathen Priests that unless God had declared expresly such a power to be affixed to the recitation of such certain words it is not with too much forwardness to be supposed true in the spirituality of the Gospel But if the spirit descends not by the force of syllables it follows He is called down by the prayers of the Church presented by the Priests which indeed is much to the honour of God and of Religion an endearment of our duty is according to the analogy of the Gospel and a proper action or part of spiritual sacrifice that great excellency of Evangelical Religion For what can be more apt and reasonable to bring any great blessing from God than prayer which acknowledges him the fountain of blessing and yet puts us into a capacity of receiving it by way of moral predisposition that holy graces may descend into holy vessels by holy ministeries and conveyances and none are more fit for the employment than prayers whereby we bless God and bless the symbols and ask that God may bless us and by which every thing is sanctified viz. by the word of God and Prayer that is by God's benediction and our impetration according to the use of the word in the saying
of our blessed Saviour Man lives by every word that proceeds out of the mouth of God that is by God's blessing to which prayer is to be joyned that we may cooperate with God in a way most likely to prevail with him and they are excellent words which Cassander hath said to the purpose Some Apostolical Churches from the beginning used such solemn prayers to the celebration of the mysteries and Christ himself beside that he recited the words of Institution he blessed the Symbols before and after sung an Ecclesiastical hymn And therefore the Greek Churches which have with more severity kept the first and most ancient forms of consecration than the Latin Church affirm that the Consecration is made by solemn invocation alone and the very recitation of the words spoken in the body of a prayer are used for argument to move God to hallow the gifts and as an expression and determination of the desire And this Gabriel of Philadelphia observes out of an Apostolical Liturgy The words of our Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 antecedently and by way of institution and incentive are the form together with the words which the Priest afterwards recites according as it is set down in the divine Liturgy It is supposed he means the Liturgy reported to be made by S. Iames which is of the most ancient use in the Greek Church and all Liturgies in the world in their several Canons of communion do now and did for ever mingle solemn prayers together with recitation of Christ's words The Church of England does most religiously observe it according to the custom and sence of the primitive Liturgies who always did believe the consecration not to be a natural effect and change finished in any one instant but a divine alteration consequent to the whole ministery that is the solemn prayer and invocation Now if this great ministery be by way of solemn prayer it will easier be granted that so the other are For absolution and reconciliation of penitents I need say no more but the question of S. Austin Quid est aliud Manûs Impositio quà m oratio super hominem And the Priestly absolution is called by S. Leo Sacerdotum supplicationes The prayers of Priests and in the old Ordo Romanus and in the Pontifical the forms of reconciliation were Deus te absolvat the Lord pardon thee c. But whatsoever the forms were for they may be optative or indicative or declarative the case is not altered as to this question for whatever the act of the Priest be whether it be the act of a Judge or of an Embassador or a Counsellor or a Physician or all this the blessing which he ministers is by way of a solemn prayer according to the exigence of the present Rite and the form of words doth not alter the case for Ego benedico Deus benedicat is the same and was no more when God commanded the Priest in express terms to bless the people only the Church of late chuses the indicative form to signifie that such a person is by authority and proper designation appointed the ordinary minister of benediction For in the sence of the Church and Scripture none can give blessing but a Superior and yet every person may say in charity God bless you He may not be properly said to bless for the greater is not blessed of the lesser by Saint Paul's Rule the Priest may bless or the Father may and yet their benediction save that it signifies the authority and solemn deputation of the person to such an ordinary Ministery signifies but the same thing that is it operates by way of prayer but is therefore prevalent and more effectual because it is by persons appointed by God And so it is in Absolution for he that ministers the pardon being the person that passes the act of God to the penitent and the act of the penitent to God all that manner that the Priest interposes for the penitent to God is by way of prayer and by the mediation of intercession for there is none else in this imaginable and the other of passing God's act upon the penitent is by way of interpretation and enunciation as an Embassador and by the word of his ministery In persona Christi condonavi I pardon in the person of Christ saith S. Paul in the first he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the second he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in both a minister of divine benediction to the people the anointing from above descends upon Aaron's beard and so by degrees to the skirts of the people and yet in those things which the Priest or the Prophet does but signifie by divine appointment he is said to do the thing which he only signifies and makes publick as a Minister of God thus God sent Ieremy He set him over the Nations to root out and to pull down and to destroy to throw down and to build and to plant and yet in all this his ministery was nothing but Prophetical and he that converts a sinner is said to save him and to hide a multitude of sins that is he is instrumental to it and ministers in the imployment so that here also Verbum est oratio the word of God and prayer do transact both the parts of this office And I understand though not the degree and excellency yet the truth of this manner of operation in the instance of Isaac blessing Iacob which in the several parts was expressed in all forms indicative optative enunciative and yet there is no question but it was intended to do Iacob benefit by way of impetration so that although the Church may express the acts of her ministery in what form she please and with design to make signification of another Article yet the manner of procuring blessings and graces for the people is by a ministery of interpellation and prayer we having no other way of address or return to God but by Petition and Eucharist 17. I shall not need to instance any more S. Austin summs up all the Ecclesiastical ministeries in an expression fully to this purpose Si ergo ad hoc valet quod dictum est in Evangelio Deis peccatorem non audit aut Per peccatorem sacramenta non celebrentur Quomodo exaudit deprecantem vel super aquam baptismi vel super oleum vel super Eucharistiam vel super capita eorum super quibus manus imponitur with S. Austin praying over the Symbols of every Sacrament and Sacramental is all one with celebrating the mystery And therefore in the office of Consecration in the Greek Church this power passes upon the person ordained That he may be worthy to ask things of thee for the salvation of the people that is to celebrate the Sacraments and Rites and that thou wilt hear him which fully expresses the sence of the present discourse that the first part of that grace of the holy Spirit which consecrates the Priest
confer the first grace which in the Schools is understood only to be expiatorious but the increment of grace and sanctification and that also is remissive of sins which are taken off by parts as the habit decreases and we grow in God's favour as our graces multiply or grow Now that these graces being given in Ordination are immediate emanations of the holy Spirit and therefore not to be usurped or pretended to by any man upon whom the Holy Ghost in Ordination hath not descended I shall less need to prove because it is certain upon the former grounds and will be finished in the following discourses and it is in the Greek Ordination given as a Reason of the former prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For not in the imposition of my hands but in the overseeing providence of thy rich mercies grace is given to them that are worthy So that we see more goes to the fitting of a person for Ecclesiastical Ministeries than is usually supposed together with the power a grace is specially collated and that is not to be taken up and laid down and pretended to by every bolder person The thing is sacred separate solemn deliberate derivative from God and not of humane provision or authority or pretence or disposition SECT VIII THe Holy Ghost was the first Consecrator that is made evident and the persons first consecrated were the Apostles who received the several parts of the Priestly order at several times the power of consecration of the Eucharist at the institution of it the power of remitting and retaining sins in the Octaves of Easter the power of baptizing and preaching together with universal jurisdiction immediately before the Ascension when they were commanded to go into all the world preaching and baptizing This is the whole office of the Priesthood and nothing of this was given in Pentecost when the holy Spirit descended and rested upon all of them the Apostles the brethren the women for then they received those great assistances which enabled them who had been designed for Embassadors to the world to do their great work and others of a lower capacity had their proportion as the effect of the promise of the Father and a mighty verification of the truth of Christianity Now all these powers which Christ hath given to his Apostles were by some means or other to be transmitted to succeeding persons because the several Ministeries were to abide for ever All Nations were to be converted a Church to be gathered and continued the new Converts to be made Confessors and consigned with Baptism sins to be remitted flocks to be fed and guided and the Lords death declared represented exhibited and commemorated until his second Coming And since the powers of doing these offices are acts of free and gracious concession emanations of the holy Spirit and admissions to a vicinity with God it is not only impudence and sacriledge in the person falsly to pretend that is to bely the Holy Ghost and thrust into these Offices but there is an impossibility in the thing it is null in the very deed doing to handle these mysteries without some appointment by God unless he calls and points out the person either by an extraordinary or by an ordinary Vocation Of these I must give a particular account The extraordinary calling was first that is the immediate for the first beginning of a lasting necessity is extraordinary and made ordinary in succession and by continuation of a fixed and determined Ministery The first of every order hath another manner of constitution than all the whole succession The rising of the spring is of greater wonder and of more extraordinary and latent reason than the descent of the current and the derivation of the powers of the Holy Ghost that make the Priestly order are just like the Creation the first man was made with God's own hands and all the rest by God co-operating with a humane act and there is never the same necessity as at first for God to create man The species or kind shall never fail but be preserved in an ordinary way And so it is in the designation of the Ministers of Evangelical Priesthood God breathed into the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the breath of the life-giving spirit and that breath was to be continued in a perpetual univocal production they who had received they were also to give and they only could Grace cannot be conveyed to any man but either by the fountain or by the channel by the Author or by the Minister God only is the fountain and Author and he that makes himself the Minister whom God appointed not does in effect make himself the Author for he undertakes to dispose of grace which he hath not received to give God's goods upon his own authority which he that offers at without God's warrant does it only upon his own And so either he is the Author or an Usurper either the fountain or a dry cloud which in effect calls him either blasphemous or sacrilegious But the first and immediate derivation from the fountain that only I affirm to be miraculous and extraordinary as all beginnings of essences and graces of necessity must those persons who receive the first issues they only are extraordinarily called all that succeed are called or designed by an ordinary vocation because whatsoever is in the succession is but an ordinary necessity to which God hath proportioned an ordinary Ministery and when it may be supplied by the common provisions to look for an extraordinary calling is as if a man should expect some new man to be created as Adam was it is to suppose God will multiply beings and operations without necessity God called at first and if he had not called man could not have come to him in this nearness of a holy Ministery he sent persons abroad and if he had not sent they could not have gone but after that he had appointed by his own designation persons who should be Fathers in Christ he called no more but left them to call others He first immediately gives the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the grace and leaves this as a Depositum to the Church faithfully to be kept till Christ's second coming and this Depositum is the doctrine and discipline of Jesus he opens the door and then left it open commanding all to come in that way into the Ministery and tuition of the flock calling all that came in by windows and posterns and oblique ways thieves and robbers And it is observable that the word vocation or calling in Scripture when it is referred to a designation of persons to the Ministery it always signifies that which we term calling extraordinary it always signifies an immediate act of God which also ceased when the great necessity expired that is when the fountain had streamed forth abundantly and made a current to descend without interruption The purpose of this discourse is that now no man should in these days of ordinary Ministery
if all the Clergy may then all the People may and you may as well poison the Sea as poison all the Springs and it is more likely all the Ideots and the ordinary persons in the world should be couzened out of their Religion than that all the wise men and Antistites the Teachers Doctors and publick Ministers of Religion should And when all men turn Mariners or Apothecaries or that all men will live single lives and turn Monks and so endanger the species of mankind to perish for there is a great fear of that too that is when all the world chuse one thing for if two men do two thousand may do it if they will and so may all upon this ground then also we may fear that all the Governours of the Church may fail because some do and more have and all may till then there will be no need of an extraordinary Commission but the Church shall go on upon the stock of the first calling and designation which was extraordinary The Spirit issued out at first miraculously and hath continued running still in the first channels by ordinary conduct and in the same conveyances it must run still or it cannot without a miracle derive upon us who stand at infinite distance from the fountain Since then there is now no more expectation of an extraordinary calling and to do so were an extraordinary vanity it remains that the derivation of the ministerial power be by an ordinary conveyance The Spirit of God in Scripture hath drawn a line and chalked out the path that himself meant to tread in giving the graces of Evangelical ministrations At first after that Christ had named twelve one whereof was lost they not having an express command for the manner of Ordination took such course as Reason and Religion taught them They named two persons and prayed God to chuse one and to manifest it by Lot which was a way less than the first designation of the other eleven and yet had more of the extraordinary in it than could be reasonably continued in an ordinary succession The Apostles themselves had not as yet received skill enough how to officiate in their ordinary ministery because the Holy Ghost was not as yet descended But when the Holy Ghost descended then the work was to begin the Apostles wanted no power necessary for the main work of the Gospel but now also they received Commissions to dispense the Spirit to all such purposes to which He was intended They before had the office in themselves but it was not communicable to others till the Spirit the Anointing from above ran over the Fringes of the Priest's garments they had it but in imperfection and unactive faculties so saith Theophylact He breathed not now giving to them the perfect gift of the Holy Ghost for that he intended to give at Pentecost but he prepared them for the fuller reception of it They had the gift before but not the perfect consummation of it that was reserved for the great day and because the power of Consecration is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or perfection of Priestly order it was the proper emanation of this days glory then was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the perfection of what power Christ had formerly consigned For of all faculties that is not perfect which produces perfect and excellent actions in a direct line actions of a particular sort but that which produces the actions and enables others to do so too for then the perfection is inherent not only formally but virtually and eminently and that 's the crown of habits and natural faculties Now besides the reasonableness of the thing this is also verified by a certainty that will not easily fail us by Experience and ex post facto For as we do not find the Apostles had before Pentecost a productive power which made them call for a Miracle or a special providence by Lots so we are sure that immediately after Pentecost they had it for they speedily began to put it in execution and it is remarkable that the Apostles did not lay hands upon Matthias he being made Apostle before the descent of the Holy Ghost they had no power to do it they were not yet made Ministers of the Spirit which because afterwards presently they did concludes fairly that at Pentecost they were amongst other graces made the ordinary Ministers of Ordination This I say is certain that the Holy Ghost descending at Pentecost they instantly did officiate in their ministerial offices they preached they baptized they confirmed and gave the holy Spirit of obsignation and took persons into the Lot of their Ministery doing of it by an external rite and solemn invocation and now the extraordinary way did cease God was the fountain of the power but man conveyed it by an external rite and of this Saint Paul who was the only exception from the common way takes notice calling himself an Apostle not of man nor by man but by Iesus Christ implying that he had a special honour done to be chosen an Apostle in an extraordinary way therefore others might be Apostles and yet not so as he was for else his expression had been all one as if one should say Titus the son of a man not begotten of an Angel or Spirit nor produced by the Sun or Stars but begotten by a Man of a Woman the discourse had been ridiculous for no man is born otherwise and yet also he had something of the ordinary too for in an extraordinary manner he was sent to be ordained in an ordinary Ministery And yet because the ordinary Ministery was setled S. Paul was called to an account for so much of it as was extraordiry and was tied to do that which every man now is bound to do that shall pretend a calling extraordinary viz. to give an extraordinary proof of his extraordinary calling which when he had done in the College of Ierusalem the Apostles gave him the right hand of fellowship and approved his vocation which also shews that now the way of Ordination was fixed and declared to be by humane ministery of which I need no other proof but the instances of Ordinations recorded in Scripture and the no instances to the contrary but of S. Paul whose designation was as immediate as that of the 11. Apostles though his Ordination was not I end this with the saying of Iob the Monk Concerning the order of Priesthood it is supernatural and unspeakable He that yesterday and the day before was in the form of Ideots and private persons to day by the power of the Holy Ghost and the voice of the chief Priest and laying on of hands receives so great an improvement and alteration that he handles and can consecrate the divine mysteries of the holy Church and becomes under Christ a Mediator Ministerial between God and man and exalted to hallow himself and sanctifie others The same almost with the words of Gregory Nyssen in his book De