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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A63706	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.	Taylor, Jeremy, 1613-1667.; Taylor, Jeremy, 1613-1667. Rules and advices to the clergy of the diocesse of Down and Connor.; Rust, George, d. 1670. Funeral sermon preached at the obsequies of the Right Reverend Father in God Jeremy Lord Bishop of Down.	1672 (1672)	Wing T299; ESTC R13445	91,915	82

England but that was because he judg'd her and with great reason a Church the most purely Christian of any in the World In his younger years he met with some Assaults from Popery and the high pretensions of their Religious Orders were very accommodate to his Devotional Temper but he was alwayes so much Master of himself that he would never be governed by any thing but Reason and the evidence of Truth which engag'd him in the study of those Controversies and to how good purpose the World is by this time a sufficient Witness But the longer and the more he considered the worse he lik'd the Roman Cause and became at last to censure them with some severity But I confess I have so great an opinion of his Judgment and the charitableness of his Spirit that I am afraid he did not think worse of them than they deserve But Religion is not a matter of Theory and Orthodox Notions and it is not enough to believe aright but we must practise accordingly and to master our passions and to make a right use of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and power that God has given us over our own actions is a greater glory than all other Accomplishments that can adorn the mind of Man and therefore I shall close my Character of this great Personage with a touch upon some of those Vertues for which his Memory will be pretious to all Posterity He was a Person of great Humility and notwithstanding his stupendious Parts and Learning and Eminency of Place he had nothing in him of Pride and Humour but was Courteous and Affable and of easie Access and would lend a ready Ear to the complaints yea to the impertinencies of the meanest persons His Humility was coupled with an Extraordinary Piety and I believe he spent the greatest part of his time in Heaven his solemn hours of Prayer took up a considerable portion of his Life and we are not to doubt but he had learned of S. Paul to pray continually and that occasional Ejaculations and frequent Aspirations and Emigrations of his Soul after God made up the best part of his Devotions But he was not only a Good Man God-ward but he was come to the top of S. Peter's gradation and to all his other Vertues added a large and diffusive Charity And whoever compares his plentiful Incomes with the inconsiderable Estate he left at his Death will be easily convinc'd that Charity was Steward for a great proportion of his Revenue But the Hungry that he fed and the Naked that he cloath'd and the Distressed that he supply'd and the Fatherless that he provided for the poor Children that he put to Apprentice and brought up at School and maintained at the University will now sound a Trumpet to that Charity which he dispersed with his right hand but would not suffer his left hand to have any knowledge of it To sum up all in a few words This Great Prelate he had the good Humour of a Gentleman the Eloquence of an Orator the Fancy of a Poet the Acuteness of a School-man the Profoundness of a Philosopher the Wisdom of a Counsellor the Sagacity of a Prophet the Reason of an Angel and the Piety of a Saint He had Devotion enough for a Cloyster Learning enough for an University and Wit enough for a Colledge of Virtuosi and had his Parts and Endowments been parcell'd out among his poor Clergy that he left behind him it would perhaps have made one of the best Dioceses in the World But alas Our Father our Father the Horses of our Israel and the Chariot thereof he is gone and has carried his Mantle and his Spirit along with him up to Heaven and the Sons of the Prophets have lost all their beauty and lustre which they enjoyed only from the reflexion of his Excellencies which were bright and radiant enough to cast a glory upon a whole Order of Men. But the Sun of this our world after many attempts to break through the Crust of an earthly Body is at last swallowed up in the great Vortex of Eternity and there all his Maculae are scattered and dissolved and he is fixt in an Orb of Glory and shines among his Brethren-stars that in their several Ages gave light to the World and turn'd many Souls unto Righteousness and we that are left behind though we can never reach his Perfections must study to imitate his Vertues that we may at last come to sit at his feet in the Mansions of Glory which God grant for his infinite mercies in Jesus Christ To whom with the Father through the Eternal Spirit be ascribed all Honour and Glory Worship and Thanksgiving Love and Obedience now and for evermore Amen FINIS a Valer. Maxim l. 1. c. 1. b Dion hist. l. 54. c A. G●ll. l. 10 c. 15. d Ibid. Lib. 3. De praescript c. 40. Hujus sunt partes invertendi veritatem qui ipsas quoque res sacramen●crum divin●rum in idclorum mysteriis aemulatur Tingit ipse quosdam ●ique credentes fideles suos expiationem delictorum de la●acro re-promittit sic ad● initiat Mithrae signat illic in frontibus milites suos celebrat panis oblationem imaginem resurrectionis inducit subgladio redimit corouam Quid quod summum Pontificem in unis nuptiis statuit habet virginos bab● continentes Qui ergo ipsas res de quibus sacramenta Christi administrantur tam aemulanter affectavit exprimere in negotiss idololatria utique idem eodem ingenio gestiit potuit instrumenta quoque divinarum rerum sanctorum Christianorum sensum de sensibus verba de verbis parabolas de parabolis profana amulae fidei attemperare e Censor de die 〈◊〉 l. c. 1. f Sueton. in Vespas L●● decad 1. lib. 10. Lib. 4. de factis dict Socr. Stromat 3. Lib. 4. praepar Evangel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In ordinat Episc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Sam. 10. 5. 10. Acts 3. 24. 1 Sam. 19. 18. Iliad 〈◊〉 vide 1. li. Eustath Pla●tus in Ruden● Cicero lib. 2. de leg Tertul. adv Psychicos c. 13. Ibid. Lib. 3. Annal. Lib. 〈◊〉 Annal. * Strab. Ge●g lib. 17. | Aelian var. hist. l. 14. c. 34. Ioseph Antiq. l. 14. c. 16. Caesar. com de bello Gal. l. 6. Eustath in ●●iad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P●rphyr citat ex Eurip. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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. Matth. 28. 19 20. Apud Tacitum lib. 8. Arist. lib. 4. Polit. c. 4. A. Gellius lib. 19. c. 10. Barthol in l. Iudices Cod. de dignit l. 12. Bald●● in l. nemini C. de adv advers judi● Lib. 8. c. 26. In exhort ad castitatem Lib. 4. c. 9. Lib. de

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

look for an extraordinary calling nor pretend in order to vainer purposes any new necessities They are fancies of a too confident opinion and over-valuing of our selves when we think the very being of a Church is concerned in our mistakes and if all the world be against us we are not ashamed of our folly but think truth is failed from among the children of men and the Church is at a loss and the current derived from the first emanations is dried up and then he that is boldest to publish his follies is also as apt to mistake his own boldness for a call from God as he did at first his own vain opinion for a necessary truth and then he is called extraordinarily and so ventures into the secrets of the Sanctuary First he made a necessity more than ever God made then himself finds a remedy that God never appointed He that thinks every shaking of the Ark is absolute ruine to it when peradventure it was but the weakness of his own eyes that made him fancy what was not may also think he hears a call from above to support it which indeed was nothing but a noise in his own head And there is no cure for this but to cure the man and set his head right For he that will pretend any thing that is beyond ordinary as he that will say he hath two reasonable Souls within him or three Wills is not to be confuted but by Physick or by the tying him to abjure his folly till he were able to prove it But God by promising that his Church should abide for ever and that the gates of Hell should not prevail against it but that himself would be with her to the end of the world hath sufficiently confuted the vanity of those men who that they might thrust themselves into an office pretend the dissolution of the very being of the Church For if the Church remains in her being let her corruptions be what they will the ordinary Prophets have power to reform them and if they do not every man hath power to complain so he does it with peace and modesty and truth and necessity 2. And there is no need of an extraordinary calling to amend such things which are certain foreseen events and such were heresies and corruption in doctrine and manners for which God appointed an ordinary Ministery to take cognizance and make a remedy for which himself when he had told us Heresies must needs be yet made no provisions extraordinary but left the Church sufficiently instructed by her Rule and guided by her Pastors 3. When Christ means to give us a new Law then he will give us a new Priesthood a new Ministery One will not be changed without the other God now no more comes in a mighty rushing wind but in a still voice in the gentle Homilies of ordinary Prophets and now that the Law by which we are to frame our understandings and our actions is established we must not expect an Apostle to correct every abuse for if they will not hear Moses and the Prophets if one should come from the dead or an Angel come from Heaven it is certain they will not be entertained but till the wonder be over and the curiosity of news be satisfied Against this it is pretended that Christ promised to be with his Church for ever upon condition the Church would do their duty but they being but a company of men have power to chuse and they may chuse amiss and if all should do so Christs promises may fail us though not fail of their intentions and then in this case the Church failing either there must be an extraordinary calling of single persons or else any man may enter into the ordinary way which is all one with an extraordinary for it is extraordinary that common persons should by necessity be drawn into an imployment which by ordinary vocation they are not to meddle with Against this we can thanks be to God for it pretend the experience of sixteen Ages for hitherto it hath ever been in the Christian Churches that God hath preserved a holy Clergy in the same proportion as he hath preserved a holy people never yet were the Clergy all Antichristian in the midst of Christian Churches and we have no reason to fear it will be so now after so long an experience to expound the promises of our Lord to the sence of a perpetual Ministery and a perpetual Church by the means of Ordinary ministrations And how shall the Church be supposed to fail since God hath made no provisions for its restitution For by what means should the Church be renewed and Christianity restored Not by Scripture for we have no certainty that the Scriptures which we have this day are the same which the Apostles delivered and shall remain so for ever but only 1. The reputation and testimony of all Christian Churches which also must transmit the same by a continual successive testimony to the following or else they will be of an uncertain faith and 2. The confidence of the divine providence and goodness who will not let us want what is fit for us that without which we cannot attain the end to which in mercy he hath designed us Now the same Arguments which we have for the continuation of Scripture we have for the perpetuity of a Christian Clergy that is besides the so long actual succession and continuance we have he goodness and unalterable sweetness of the Divine mercies who will continue such Ministeries which himself hath made the ordinary means of salvation he would not have made them the way to Heaven and of ordinary necessity if he did not mean to preserve them Indeed if the ordinary way should fail God will supply another way to them that do their duty but then Scripture may as well fail as the ordinary succession of the Clergy they both were intended but as the ordinary ministeries of salvation and if Scripture be kept for the use of the Church it is more likely the Church will be preserved in its necessary constituent parts than the Scripture because Scripture is preserved for the Church it is kept that the Church might not fail For as for the fancy that all men being free agents may chuse amiss suppose that but then may they not all consent to the corruption or destroying of Scripture yea but God will preserve them from that or will over-rule the event yea but how do they know that what revelation have they yet grant that too but why then will he not also over-rule the event of the matter of universal Apostasie for both of them are matter of choice But then that all the Clergy should consent to corrupt Scripture or to lose their Faith is a most unreasonable supposition for supposing there is a natural possibility yet it is morally impossible and we may as well fear that all the men of the world will be vitious upon the same reason for

sancto baptismate This is the summ of the preceding discourses God is the Consecrator man is the Minister the separation is mysterious and wonderful the power great and secret the office to stand between God and the people in the ministery of the Evangelical rites the calling to it ordinary and by a setled Ministery which began after the descent of the Holy Ghost in Pentecost This great change was in nothing expressed greater than that Saul upon his Ordination changed his name which Saint Chrysostome observing affirms the same of Saint Peter I conclude Differentiam inter ordinem plebem constituit Ecclesiae authoritas honor per ordinis concessunt sanctificatus à Deo saith Tertullian The authority of the whole Church of God hath made distinction between the person ordained and the people but the honour and power of it is derived from the sanctification of God It is derived from him but conveyed by an ordinary Ministery of his appointing Whosoever therefore with unsanctified that is with unconsecrated hands shall dare to officiate in the ministerial office separate by God by gifts by graces by publick order by an established rite by the institution of Jesus by the descent of the Holy Ghost by the word of God by the practice of the Apostles by the practice of sixteen Ages of the Catholick Church by the necessity of the thing by Reason by Analogy to the discourse of all the wise men that ever were in the world that man like his predecessor Corah brings an unhallowed Censer which shall never send up a right cloud of Incense to God but yet that unpermitted and disallowed smoak shall kindle a fire even the wrath of God which shall at least destroy the Sacrifice his work shall be consumed and when upon his repentance himself escapes yet it shall be so as by fire that is with danger and loss and shame and trouble For our God is a consuming fire Remember Corah and all his company 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 FINIS RULES AND ADVICES TO THE CLERGY OF THE DIOCESSE OF DOWN and CONNOR For their Deportment in their Personal and Publick Capacities GIVEN BY IER TAYLOR Bishop of that Diocess at the Visitation at LISNEGARVEY LONDON Printed for R. Royston Bookseller to the King 's most Excellent Majesty 1672. RULES AND ADVICES TO THE CLERGY I. Personal Duty REmember that it is your great Duty and tied on you by many Obligations that you be exemplar in your lives and be Patterns and Presidents to your Flocks lest it be said unto you Why takest thou my Law into thy mouth seeing thou hatest to be reformed thereby He that lives anidle life may preach with Truth and Reason or as did the Pharisees but not as Christ or as one having Authority Every Minister in taking accounts of his life must judge of his Duty by more strict and severer measures than he does of his People and he that ties heavy burthens upon others ought himself to carry the heaviest end and many things may be lawful in them which he must not suffer in himself Let every Minister endeavour to be learned in all spiritual wisdom and skilful in the things of God for he will ill teach others the way of godliness perfectly that is himself a babe and uninstructed An Ignorant Minister is an head without an eye and an Evil Minister is salt that hath no savour Every Minister above all things must be careful that he be not a servant of Passion whether of Anger or Desire For he that is not a master of his Passions will always be useless and quickly will become contemptible and cheap in the eyes of his Parish Let no Minister be litigious in any thing not greedy or covetous not insisting upon little things or quarrelling for or exacting of every minute portion of his dues but bountiful and easie remitting of his right when to do so may be useful to his people or when the contrary may domischief and cause reproach Be not over-righteous saith Solomon that is not severe in demanding or foroing every thing though it be indeed his due Let not the name of the Church be made a pretence for personal covetousness by saying you are willing to remit many things but you must not wrong the Church for though it be true that you are not to do prejudice to succession yet many things may be forgiven upon just occasions from which the Church shall receive no incommodity but be sure that there are but few things which thou art bound to do in thy personal capacity but the same also and more thou art obliged to perform as thou art a publick person Never exact the offerings or customary wages and such as are allowed by Law in the ministration of the Sacraments nor condition for them nor secure them before-hand but first do your office and minister the Sacraments purely readily and for Christs sake and when that is done receive what is your due Avoid all Pride as you would flee from the most frightful Apparition or the most cruel Enemy and remember that you can never truly teach Humility or tell what it is unless you practise it your selves Take no measures of Humility but such as are material and tangible such which consist not in humble words and lowly gestures but what is first truly radicated in your Souls in low opinion of your selves and in real preferring others before your selves and in such significations which can neither deceive your selves nor others Let every Curate of Souls strive to understand himself best and then to understand others Let him spare himself least but most severely judge censure and condemn himself If he be learned let him shew it by wise teaching and humble manners If he be not learned let him be sure to get so much Knowledge as to know that and so much Humility as not to grow insolent and puffed up by his Emptiness For many will pardon a good man that is less learned but if he be proud no man will forgive him Let every Minister be careful to live a life as abstracted from the Affairs of the world as his necessity will permit him but at no hand to be immerg'd and principally imploy'd in the Affairs of the World What cannot be avoided and what is of good report and what he is oblig'd to by any personal or collateral Duty that he may do but no more Ever remembring the Saying of our Blessed Lord In the world ye shall have trouble but in me ye shall have peace and consider this also which is a great Truth That every degree of love to the world is so much taken from the Love of God Be no otherwise solicitous of your Fame and Reputation but by doing your Duty well and wisely in other things refer your self to God but if you meet with evil Tongues be careful that you bear reproaches sweetly and temperately Remember that no Minister can govern his people well and prosperously unless