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

SECT. VII.

BY this ordination the persons ordained are made Ministers of the Gospel, Stewards of all its mysteries, the Light, the Salt of the [ 1] earth, the Shepherd of the flock, Curates of souls; these are their of∣fices, or their appellatives (which you please:) for the Clerical ordina∣tion 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 [ 2] 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 or∣dinations of Matthias, and the seven Deacons; The Apostles 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 * 1.1 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 near∣ness 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 de∣votion. 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 in∣stance of Iob, is true in the Ministers of the Gospel, with the superaddi∣tion [ 3] 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 facul∣las, not an inherent quality that issues out actions by way of direct ema∣nation, 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 exter∣nal 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 ministrati∣ons.

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 ora∣tionis [ 4] (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 [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] 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 conse∣cration, 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 [ 5] people, which are annexed to the ordinary administration of the Spirit. But when all the office of Christs Priesthood in Heaven is called interces∣sion 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 num∣ber 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 * 1.2 common bread and wine by mystical prayers and solemn invocations of God. And therefore S. Dionysius calls the forms of Consecration 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, prayers of Consecration, and S. Cyril in his third mystago∣gique Catechism sayes the same. The Eucharistical bread [after the invo∣cation 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 [ 6] (which indeed are more properly the words of Institution) should be repeated in every consecration, because the whole action is not complea∣ted according to Christs pattern, nor the death of Christ so solemnly enunciated without them, yet even those words also are part of a my∣stical prayer; and therefore as they are not only intended there 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by way of history or narration (as Cabasil. mistakes;) so also * 1.3 in the most ancient Liturgies, they were not only read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 in∣timates it to have been a consecration in genere orationis, called by S. Paul benediction, or the bread of blessing, and therefore S. Austin expound∣ing those words of S. Paul [Let prayers and supplications and interces∣sions and giving of thanks be made] saith, Eligo in his verbis hoc intelligere, * 1.4 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 Do∣minicâ oratione concludit. The words and form of consecration he calls by the name of [orationes] supplications; the prayers before the conse∣cration [preces], and all the whole action [oratio:] and this is accord∣ing 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 consecra∣tion than the words recited by the Apostles and by the Evangelists. * 1.5

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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which we have received by tradition.

These words set down in Scripture they retained as a part of the mystery co-o∣perating to the solemnity, manifesting the signification of the rite, the glo∣ry 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 so∣lemn 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 be∣come the body and blood of our blessed Saviour.

And S. Iustin Martyr very often calls the Eucharist, food made Sacra∣mental [ 7] and Eucharistical by prayer: and Origen, b 1.6 We eat the bread holy, * 1.7 and made the body of Christ by prayer: Verbo Dei & per obsecrationem san∣ctificatus, bread sanctified by the word of God, and by prayer, viz. the prayer of consecration: Prece mystica is S. Austins expression of it: c 1.8 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. d 1.9 Who can suffer that the ministers of wid∣dows 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. e 1.10 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 [ 8] words of institution to the sence and signification of a prayer, or that * 1.11 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 * 1.12 Church Catholick. Nunc Christus offertur, sed offertur quasi homo, quasi re∣cipiens 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 repre∣senting 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 advo∣cation, in imitation of, and union with Christ. All the whole office is an of∣fice of intercession, as it passes from the Priest to God, and from the peo∣ple to God; And then for that great mysteriousness, which is the sacra∣mental change, which is that which passes from God unto the peo∣ple 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, him∣self [ 9] 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 vici∣nity 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, [ 10] which indeed is much to the honour of God and of Religion, an endear∣ment of our duty, is according to the analogy of the Gospel, and a pro∣per action or part of spiritual sacrifice, that great excellency of Evange∣lical 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, [ 11] and yet puts us into a capacity of receiving it by way of moral predis∣position, that holy graces may descend into holy vessels, by holy mini∣steries, 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 co∣operate with God in a way most likely to prevail with him; and they are excellent words which * 1.13 Cassander hath said to the purpose; Some Apo∣stolical Churches from the beginning used such solemn prayers to the celebrati∣on of the mysteries; and Christ himself, beside that he recited the words (of Institution) he blessed the Symbols before and after, sung an Ecclesia∣stical 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 invoca∣tion 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, | 1.14 Gabriel of Philadelphia observes out of an Apostolical Liturgy, The words of our Lord [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] 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 an∣cient 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 Eng∣land 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 [ 12] granted that so the other are. For absolution and reconciliation of peni∣tents * 1.15 I need say no more, but the question of S. Austin, Quid est aliud Manûs Impositio, quàm oratio super hominem? And the Priestly absolu∣tion is called by S. Leo, Sacerdotum supplicationes, The prayers of * 1.16

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 Embassa∣dor, 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 be∣nediction. 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 so∣lemn deputation of the person to such an ordinary Ministery) signifies but the same thing; that is, it operates by way of prayer; but is there∣fore prevalent and more effectual, because it is by persons appointed by God. And so it is in Absolution, for he that ministers the pardon, be∣ing 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 intercessi∣on; 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 non-Latin alphabet 〉〈 in non-Latin alphabet 〉; in the second he is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; 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; * 1.17 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 mi∣nistery 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 [ 13] the Ecclesiastical ministeries in an expression fully to this purpose; Si ergo ad hoc valet quod dictum est in Evangelio, Deis peccatorem non audit, * 1.18 aut, Per peccatorem sacramenta non celebrentur, Quomodo exaudit—

deprecantem vel super aquam baptismi, vel super oleum, vel super Eucharisti∣am, 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 Con∣secration in the Greek Church, this power passes upon the person or∣dained, 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 * 1.19 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, 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 [ 14] 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 sa∣credness of it so within its own cancels, that it will be the greatest sa∣criledge in the world to invade it; for, whoever will boldly enter with∣in this vail, nisi qui vocatur sicut Aaron, unless he be sanctified as is the Priest, who is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 [ 15] the other, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; 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 pro∣portionable to their need and the usefulness of the Church. At the be∣ginning 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 deport∣ment, 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 dispensa∣tion 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Priestly function, were such as make the person of more bene∣fit 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 sanctifica∣tion; of a more excellent Faith, of fervent Charity, of Providence and [ 16] 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, be∣fore she lays on hands: and therefore the Church does not suppose that the Spirit in Ordination descends in gifts, and in the infusion of ha∣bits, 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 extraor∣dinary ability is needful for persons so designed. But the proper and great aid which the Spirit of Ordination gives, is such instances of assi∣stance 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 [ 17] God, which was in him by the putting on of his hands, and that gift is a Rosa∣ry 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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 pa∣ternal 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, a 1.20 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, b 1.21 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 Regenerati∣on.

And therefore c 1.22 S. Cyril says that Christ's saying, Receive ye the Holy [ 18] 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 d 1.23 Haymo; and e 1.24 S. Austin says, that many persons that were snatch∣ed violently to be made Priests or Bishops, who had in their former pur∣poses 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. Ea∣dem item vis etiam Sacerdotem, augustum & honorandum facit, novitate be∣nedictionis 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 transforma∣tam gerens, that is, improved in all spiritual graces; which is highly expres∣sed by f 1.25 Martyrius who said to Nectarius; Tu, ô beate, recens baptizatus & purificatus, & mox insuper sacerdotio auctus es; utraque autem haec peccato∣rum expiatoria esse Deus constituit: which are not to be expounded as if Ordination did 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 ha∣bit decreases; and we grow in God's favour, as our graces multiply or grow.

Now that these graces being given in Ordination, are immediate ema∣nations of the holy Spirit, and therefore not to be usurped or pretend∣ed [ 19] 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 for∣mer grounds, and will be finished in the following discourses; and it is in the Greek Ordination given as a Reason of the former prayer, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. [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 sa∣cred, separate, solemn, deliberate, derivative from God, and not of hu∣mane provision, or authority, or pretence, or disposition.

Notes

• * 1.1

  Job 42. 8.
• * 1.2

  Cap. ult. de Ec∣cles. Hier. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.3

  Im Eposit. Liturg.
• * 1.4

  Epist. 59. q. 5.
• * 1.5

  Cap. 27. de Spi. S. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.6

  Apol. 2. pro Christianis li. 8. contra Cels. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Matth. 15.
• * 1.7

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.8

  Lib. 3. de Tri. cap. 4.
• d 1.9

  Quis pati∣atur ut m••••∣sarum & vi∣duarum mini∣ster supra ••os si tumidius effe∣rat, ad quorum preces, Christi corpus sanguisque conficitur?
• e 1.10

  Lib. 4. de fide, cap. 14. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Vide Optat. Milevit. lib. 6. contra Parmenian.
• * 1.11

  S. Cyprian lib. st. c. ••••lt. Eusebi∣•••• Emissen. Serm. 5. de Pascat.
• * 1.12

  De Iteration•• in consultat.
• * 1.13

  De iteratione, Atque hinc a∣deò credo Apo∣stolicas ipsas jam inde ab initio Ecclesias aliquas, hujus∣modi preces ad mysteriorum celebrationem ad bibuisse; i••ò Christum ip∣sum non solâ verborum reci∣tatione, sed eti∣am eulogiâ an∣te ipsam myste∣riorum confe∣ctionem, & 〈◊〉〈◊〉 hymno u∣sum fuisse ma∣nifestum est.
• | 1.14

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.15

  Lib. 3. de bapt. coner. Donat. cap. 16.
• * 1.16

  Epist. 92.
• * 1.17

  Jer. 1. 10.
• * 1.18

  Lib. 31. de bapt. con. Donat. c. 20.
• * 1.19

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. in consecra. Episc. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.20

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.21

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.22

  Gratiam Apostolis à Christo colla∣tam, qua san∣ctificarentur: ut per spiritum Sanctum à propriis peccatis absolverentur. Lib. 12. in Io. cap. 56.
• d 1.23

  Homil. in 8va. Paschae.
• e 1.24

  Lib. 2. cap. ult. de adulter. conjug.
• f 1.25

  Soz. lib. 7. cap. 10.