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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	bring_v	church_n	great_a	1,628	5	2.8346	3	false

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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

stands in no need of an Encomium and yet his worth is much greater than his fame It is impossible not to speak great things of him and yet it is impossible to speak what he deserves and the meanness of an Oration will but fully the brightness of his Excellencies But Custom requires that something should be said and it is a Duty and a Debt that we owe only unto his Memory and I hope his great Soul if it hath any knowledge of what is done here below will not be offended at the smallness of our Offering He was born at Cambridge and brought up in the Free-School there and was ripe for the University afore Custom would allow of his Admittance but by that time he was Thirteen years old he was entred into Caius-Colledge and as soon as he was Graduate he was chosen fellow Had he lived amongst the ancient Pagans he had been usher'd into the World with a Miracle and Swans must have danc'd and sung at his Birth and he must have been a great Hero and no less than the Son of Apollo the God of Wisdom and Eloquence He was a Man long afore he was of Age and knew little more of the state of Childhood than its Innocency and Pleasantness From the University by that time he was Master of Arts he removed to London and became publick Lecturer in the Church of Saint Paul's where he preached to the admiration and astonishment of his Auditory and by his florid and youthful beauty and sweet and pleasant air and sublime and rais'd discourses he made his hearers take him for some young Angel newly descended from the Visions of Glory The fame of this new Star that out-shone all the rest of the Firmament quickly came to the notice of the great Arch-Bishop of Canterbury who would needs have him preach before him which he performed not less to his wonder than satisfaction His discourse was beyond exception and beyond imitation yet the wise Prelate thought him too young but the great Youth humbly begg'd his Grace to pardon that fault and promised If he liv d he would mend it However the grand Patron of Learning and Ingenuity thought it for the advantage of the World that such mighty Parts should be afforded better opportunities of study and Improvement than a course of constant preaching would allow of and to that purpose he placed him in his own Colledge of All-Souls in Oxford where Love and Admiration still waited upon him which so long as there is any spark of ingenuity in the breasts of men must needs be the inseparable Attendants of so extraordinary a worth and sweetness He had not been long here afore my Lord of Canterbury bestowed upon him the Rectory of Uphingham in Rutland-shire and soon after preferr'd him to be Chaplain to King Charles the Martyr of blessed and immortal Memory Thus were preferments heaped upon him but still less than his deserts and that not through the fault of his great Masters but because the amplest Honours and Rewards were poor and inconsiderable compar'd with the greatness of his Worth and Merit This Great Man had no sooner launch'd into the World but a fearful Tempest arose and a barbarous and unnatural War disturb'd a long and uninterrupted Peace and Tranquillity and brought all things into disorder and confusion but his Religion taught him to be Loyal and ingag'd him on his Prince's side whose Cause and Quarrel he alwayes own'd and maintain'd with a great courage and constancy till at last he and his little Fortune were shipwrackt in that great Hurricane that overturn'd both Church and State This fatal Storm cast him ashore in a private corner of the World and a tender Providence shrowded him under her Wings and the Prophet was fed in the Wilderness and his great worthiness procur'd him friends that supplied him with bread and necessaries In this Solitude he began to write those excellent Discourses which are enough of themselves to furnish a Library and will be famous to all succeeding Generations for their greatness of Wit and profoundness of Judgment and richness of Fancy and clearness of Expression and copiousness of Invention and general usefulness to all the purposes of a Christian And by these he soon got a great Reputation among all persons of Judgment and Indifferency and his Name will grow greater still as the World grows better and wiser When he had spent some Years in this Retirement it pleas'd God to visit his Family with Sickness and to take to himself the dear Pledges of his Favour three Sons of great hopes and expectations within the space of two or three Months And though he had learned a quiet Submission unto the Divine Will yet the Affliction touch'd him so sensibly that it made him desirous to leave the Countrey And going to London he there met my Lord Conway a Person of great Honour and Generosity who making him a kind Proffer the good man embraced it and that brought him over into Ireland and setled him at Portmore a place made for Study and Contemplation which he therefore dearly lov'd and here he wrote his Cases of Conscience A Book that is able alone to give its Author Immortality By this time the Wheel of Providence brought about the King's happy Restauration and there began a new World and the Spirit of God moved upon the face of the Waters and out of a confused Chaos brought forth Beauty and Order and all the Three Nations were inspir'd with a new Life and became drunk with an excess of Joy Among the rest this Loyal Subject went over to congratulate the Prince and Peoples Happiness and bear a part in the Universal Triumph It was not long ere his Sacred Majesty began the settlement of the Church and the great Doctor Ieremy Taylor was resolv'd upon for the Bishoprick of Down and Conor and not long after Dromore was added to it and it was but reasonable that the King and Church should consider their Champion and reward the pains and sufferings he under-went in the Defence of their Cause and Honour With what care and faithfulness he discharg'd his Office we are all his Witnesses what good Rules and Directions he gave his Clergy and how he taught us the practice of them by his own Example Upon his coming over Bishop he was made a Privy-Councellor and the University of Dublin gave him their Testimony by recommending him for their Vice-Chancellor which honourable Office he kept to his dying day During his being in this See he wrote several excellent Discourses particularly his Disswasive from Popery which was receiv'd by a general approbation and a Vindication of it now in the Press from some impertinent Cavillers that pretend to answer Books when there is nothing towards it more than the very Title-page This great Prelate improv'd his Talent with a mighty Industry and managed his Stewardship rarely well and his Master when he call'd for his Accounts found him busie and at his

might not approach to handle the mysteries and therefore besides that it is a recession from the customs of mankind and charges us with the dis-respect of all the world which is an incuriousness next to infinite it is also a doing against that which all the reason of all the wise men of the world have chosen antecedently or ex pòst facto and he must have a strange understanding who is not perswaded by that which hath determined all the world For religion cannot be at all in communities of men without some to guide to minister to preserve and to prescribe the offices and ministeries what can profane holy things but that which makes them common and what can make them common more than when common persons handle them when there is no distinction of Persons in their ministration For although places are good accessories to religion yet in all religions they were so accidental to it that a sacrifice might hallow the place but the place unless it were naturally impure could not desecrate the sacrifice and therefore Iacob worshipped upon a stone offered upon a turf and the Ark rested in Obed-Edom's house and was holy in Dagon's Temple and hills and groves fields and orchards according to the several customs of the Nations were the places of address But a common person ministring was so near a circumstance and was so mingled with the action that since that material part and exterior actions of Religion could be acted and personated by any man there was scarce any thing left to make it religious but the attrectation of the rites by a holy person A Holy place is something a separate time is something a prescript form of words is more and separate and solemn actions are more yet but all these are made common by a common person and therefore without a distinction of persons have not a natural and reasonable distinction of solemnity and exterior religion And indeed it were a great disreputation to religion that all great and publick things and every artifice or profitable science should in all the societies of men be distinguished by professors artists and proper ministers and only religion should lie in common apt to be bruised by the hard hand of mechanicks and sullied by the ruder touch of undiscerning and undistinguished persons for although the light of it shines to all and so far every mans interest is concerned in religion yet it were not handsome that every man should take the taper in his hand and religion is no more to be handled by all men than the laws are to be dispensed by all by whom they are to be obeyed though both in religion and the laws all men have a common interest For since all means must have some equality or proportion towards their end that they may of their own being or by institution be symbolical it is but reasonable that by elevated and sublimed instruments we should be promoted towards an end supernatural and divine now besides that of all the instruments of distinction the Person is the most principal and apt for the honour of Religion and to make our Religion honourable is part of the Religion it self it is also apt for the uses of it such as are preserving the rights ordering decent ministration dispensing the laws of Religion judging causes ceremonies and accidents and he that appoints not offices to minister his Religion cares not how it is performed and he that cares so little will find a great contempt pass upon it and a cheapness meaner than of the meanest civil offices and he that is content with that cares not how little honour God receives when he presents to him a cheap a common and a dishonourable Religion But the very natural design of Religion forces us to a distinction of persons in order to the ministration for besides that every man is not fit to approach to God with all his sordes and adherent indispositions an assignment in reason must be made of certain persons whose calling must be holy and their persons taught to be holy by such a solemn and religious assignment that those persons being made higher than the people by their Calling and Religion and yet our brethren in Nature may be intermedial between God and the people and present to God the peoples needs and be instrumental to the reconveying Gods blessing upon those whose fiduciaries they are This last depends upon Gods own act and designation and therefore must afterwards be proved by testimonies of his own that he hath accepted such persons to such purposes but the former part we our selves are taught by natural reason by the rules of proportion by the honour we owe unto Religion by the hopes of our own advantages and by the distance between God and us towards which we should thrust up persons as high as they are capable And that all the world hath done prudently in this we are confirmed by Gods own act who knowing it was most agreeable not only to the constitution of Religion and of our addresses to God but to our meer necessities also did in his glorious wisdom send his Son and made him apt to become a mediator between himself and us by cloathing him with our nature and decking him with great participation of his own excellencies that He might do our work the work of his own humane nature and by his great sanctity and wisdom approach near to Gods mercy-seat whither our imperfections and sins could not have near access And this consideration is not only good Reason but true Divinity and was a consideration in the Greek Church and affixed to the head of a prayer as the reason of their addresses to God in designing ministers in Religion O Lord God who because mans nature cannot of it self approach to thy glorious Deity hast appointed Masters and Teachers of the same passions with our selves whom thou hast placed in thy throne viz. in the ministery of the kingdom to bring sacrifices and oblations in behalf of thy people c. And indeed if the greatness of an imployment separates persons from the vulgus either we must think the immediate offices of Religion and the entercourse with God to be the meanest of imployments or the persons so officiating to receive their estimate according to the excellency of their offices And thus it was amongst the Jews and Gentiles before Christ's time amongst whom they not only separated persons for the service of their gods respectively but chose the best of men and the Princes of the people to officiate in their mysteries and adorned them with the greatest honours and special immunities Among the Jews the Priesthood was so honourable that although the expectation which each Tribe had of the Messias was reason enough to make them observe the law of distinct marriages yet it was permitted to the Tribe of Levi to marry with the Kingly Tribe of Iudah that they also might have the honour and portion of the Messias's most glorious

generation and for the Priesthood of Aaron it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Philo a Celestial honour not an earthly a heavenly possession and it grew so high and was so naturalized into that Nation to honour their Priests and mystick persons that they made it the pretence of their Wars and mutinies against their Conquerors Honor sacerdotii firmamentum potentiae assumebatur saith Tacitus speaking of their wars against Antiochus The honour of their Priesthood was the strength of their cause and the pretence of their arms and all the greatest honour they could do to their Priesthood they fairly derived from a Divine precept that the Prince and the People and the Elders and the Synagogue should go in and out that is should commence and finish their greatest and most solemn actions at the voice and command of the Priest And therefore King Agrippa did himself honour in his Epistle to Caius Caesar I had Kings that were my ancestors and some of them were High Priests which dignity they esteemed higher than their Royal purple believing that Priesthood to be greater than the Kingdom as God is greater than men And this great estimate of the Ministers of their Religion derived it self from the Jews unto their enemies the Philistines that dwelt upon their skirts insomuch that in the hill of God where there was a garison of the Philistines there was also a colledge of the Prophets newly instituted by Samuel from whom because he was their founder S. Peter reckoned the ordinary descent from Samuel unharmed and undisturbed though they were enemies to the Nation and when David fled from Saul he came to Naioth where the prophets dwelt and thought to take sanctuary there knowing it was a priviledged place there it was where Sauls messengers and Saul himself turned Prophets that they might estimate the place and preserve its priviledge himself becoming one of their society For this was observed amongst all Nations that besides the band of humanity forbidding souldiers to touch unarmed peopled as by all Religions and all Nations Priests ever were the very sacredness of their persons should exempt them from violence and the chances or insolencies of war Thus the Cretians did to their Priests and to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the persons who were appointed for burial of the dead the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or fossarii in the Primitive Church no souldiers durst touch them they had the priviledge of Religion the immunity of Priests Hos quae necabant non erant purae manus and therefore it grew up into a proverb when they intended to express a most destructive and unnatural war 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not so much as the Priests that carried fire before the Army did escape the same with that in Homer in the case of messengers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not so much as a messenger returned into the City These were sacred and therefore exempt persons and so were the Elei among the Grecians as being sacred to Iupiter safe from the hostility of a professed enemy the same which was observed amongst the Romans Quis homo est tantâ confidentiâ Qui sacerdotem audeat violare At magno cum malo suo fecit Herculé But this is but one instance of advantage The Gentiles having once separated their Priests and affixed them to the ministeries of religion thought nothing great enough either to express the dignity of their imployment or good enough to do honour to their persons and it is largely discoursed of by Cicero in the case of the Roman Augures Maximum autem praestantissimum in Rep. jus est Augurum cum est authoritati conjunctum neque verò hoc quia sum ipse Augur ita sentio sed quia sic existimare nos necesse est Quid enim majus est si de jure quaerimus quàm posse à summis imperiis summis potestatibus comitia tollere concilia vel instituta dimittere vel habita rescindere Quid magnificentius quàm posse decernere ut migistratu se abdicent consules quid religiosius quàm cum populo cum plebe agendi jus aut dare aut non dare It was a vast power these men had to be in proportion to their greatest honour they had power of bidding and dissolving publick meetings of indicting solemnities of religion just as the Christian Bishops had in the beginning of Christianity they commanded publick fasts at their indiction only they were celebrated Benè autem quòd Episcopi universae plebi mandare jejunia assolent non dico industriâ stipium conferendarum ut vestrae capturae est sed interdum aliquâ sollicitudinis Ecclesiasticae causâ The Bishops also called publick conventions Ecclesiastical Agantur praecepta per Graecias illas certis in locis Concilia ex universis Ecclesiis per quae altiora quaeque in commune tractantur ipsa repraesentatio totius nominis Christiani magnâ veneratione celebratur It was so in all Religions the Antistites the presidents of rites and guides of Consciences had great immissions and influences into the Republick and Communities of men and they verified the saying of Tacitus Deum munere summum pontificem etiam summum hominem esse non aemulatione non odio aut privatis affectionibus obnoxium The chief Priest was ever the chief man and free from the envies and scorns and troubles of popular peevishness and contumacy and that I may use the expression of Tacitus Utque glisceret dignatio sacerdotum for all the great traverses of the Republick were in their disposing atque ipsis promptior animus foret ad capessendas ceremonias the very lower institutions of their Religion were set up with the marks of special laws and priviledges insomuch that the seat of the Empress in the Theatre was among the Vestal Virgins But the highest had all that could be heaped upon them till their honours were as sublimed as their functions Amongst the Ethiopians the Priests gave laws to their Princes and they used their power sometimes to the ruine of their Kings till they were justly removed Among the Egyptians the Priests were their Judges so they were in Athens for the Areopagites were Priests and the Druids among the Gauls were Judges of murder of titles of land of bounds and inheritances magno apud eos sunt honore nam ferè de omnibus controversiis publicis privatisque constituunt and for the Magi of Persia and India Strabo reports 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they conversed with Kings meaning they were their Counsellors and Guides of their consciences And Herodotus in Eustathius tells us of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the divine order of Prophets or Priests in Delphos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they did eat of the publick provisions together with Kings By these honours they gave testimony of their Religion not only separating certain persons for the service of

Work and employed upon an excellent Subject A Discourse upon the Beatitudes which if finisht would have been of great use to the World and solv'd most of the Cases of Conscience that occur to a Christian in all the varieties of states and conditions But the All-wise God hath ordained it otherwise and hath called home his good Servant to give him a portion in that Blessedness that Jesus Christ hath promised to all his faithful Disciples and Followers Thus having given you a brief Account of his Life I know you will now expect a character of his Person but I fore-see it will befal him as it does all Glorious Subjects that are but disparaged by a commendation One thing I am secure of that I shall not be thought to speak Hyperbole's for the Subject can hardly be reached by any expressions For he was none of God's ordinary works but his Endowments were so many and so great as really made him a Miracle Nature had befriended him much in his Constitution for he was a person of a most sweet and obliging Humour of great Candour and Ingenuity and there was so much of Salt and fineness of Wit and prettiness of Address in his familiar Discourses as made his Conversation have all the pleasantness of a Comedy and all the usefulness of a Sermon His Soul was made up of Harmony and he never spake but he charm'd his Hearer not only with the clearness of his Reason but all his Words and his very Tone and Cadencies were strangely Musical But That which did most of all captivate and enravish was The gaiety and richness of his Fancy for he had much in him of that natural Enthusiasm that inspires all great Poets and Orators and there was a generous ferment in his Blood and Spirits that set his Fancy bravely a work and made it swell and teem and become pregnant to such degrees of Luxuriancy as nothing but the greatness of his Wit and judgment could have kept it within due bounds and measures And indeed it was a rare Mixture and a single Instance hardly to be found in an Age for the great Tryer of Wits has told us That there is a peculiar and several Complexion requir'd for Wit and Iudgment and Fancy and yet you might have found all these in this great Personage in their Eminency and Perfection But that which made his Wit and Judgment so considerable was the largeness and freedom of his Spirit for truth is plain and easie to a mind dis-intangled from Superstition and Prejudice He was one of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sort of brave Philosophers that Laertius speaks of that did not addict themselves to any particular Sect but ingeniously sought for Truth among all the wrangling Schools and they found her miserably torn and rent to pieces and parcell'd into Rags by the several contending Parties and so disfigur'd and mishapen that it was hard to know her but they made a shift to gather up her scatter'd Limbs which as soon as they came together by a strange sympathy and connaturalness presently united into a lovely and beautiful body This was the Spirit of this Great Man he weighed mens Reasons and not their Names and was not scared with the ugly Vizars men usually put upon Persons they hate and Opinions they dislike nor affrighted with the Anathema's and Execrations of an infallible Chair which he look'd upon only as Bug-bears to terrifie weak and childish minds He considered that it is not likely any one Party should wholly engross Truth to themselves that Obedience is the only way to true Knowledge which is an argument that he has manag'd rarely well in that excellent Sermon of his which he calls Via Intelligentiae that God alwayes and only teaches docible and ingenuous minds that are willing to hear and ready to obey according to their Light that it is impossible a pure humble resigned God-like Soul should be kept out of Heaven whatever mistakes it might be subject to in this state of Mortality that the design of Heaven is not to fill mens heads and feed their Curiosities but to better their Hearts and mend their Lives Such Considerations as these made him impartial in his Disquisitions and give a due allowance to the Reasons of his Adversary and contend for Truth and not for Victory And now you will easily believe that an ordinary Diligence would be able to make great Improvements upon such a Stock of Parts and Endowments but to these advantages of Nature and excellency of his Spirit be added an indefatigable Industry and God gave a plentiful Benediction for there were very few Kinds of Learning but he was a Mystes and a great Master in them He was a rare Humanist and hugely vers'd in all the polite parts of Learning and had throughly concocted all the ancient Moralists Greek and Roman Poets and Orators and was not unacquainted with the refined Wits of the later Ages whether French or Italian But he had not only the Accomplishments of a Gentleman but so universal were his Parts that they were proportioned to every thing and though his Spirit and Humour were made up of Smoothness and Gentleness yet he could bear with the Harshness and Roughness of the Schools and was not unseen in their Subtilties and Spinosities and upon occasion could make them serve his purpose and yet I believe he thought many of them very near a kin to the famous Knight of the Mancha and would make sport sometimes with the Romantick Sophistry and phantastick Adventures of School-Errantry His Skill was great both in the Civil and Canon Law and Casuistical Divinity and he was a rare Conductor of Souls and knew how to Counsel and to Advise to solve Difficulties and determine Cases and quiet Consciences And he was no Novice in Mr. I. S. new Science of Controversie but could manage an Argument and Reparties with a strange dexterity He understood what the several Parties in Christendom have to say for themselves and could plead their Cause to better advantage than any Advocate of their Tribe and when he had done he could confute them too and shew That better Arguments than ever they could produce for themselves would afford no sufficient ground for their fond Opinions It would be too great a Task to pursue his Accomplishments through the various Kinds of Literature I shall content my self to add only his great Acquaintance with the Fathers and Ecclesiastical Writers and the Doctors of the first and purest Ages both of the Greek and Latin Church which he has made use of against the Romanists to vindicate the Church of England from the Challenge of Innovation and prove her to be truly Ancient Catholick and Apostolical But Religion and Vertue is the Crown of all other Accomplishments and it was the Glory of this great man to be thought a Christian and whatever you added to it he look't upon as a term of diminution and yet he was a Zealous Son of the Church of

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