Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	faith_n	holy_a	love_n	6,945	5	5.0558	4	false

Text snippets containing the quad

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

the first part of his sanctification is a separation of the person to the power of intercession for the people and a ministerial mediation by the ministration of such rites and solemn invocations which God hath appointed or designed And now this sanctification which is so evident in Scripture tradition and reason taken from proportion and analogy to Religion is so far from making the power of the holy man less than is supposed that it shews the greatness of it by a true representment and preserves the sacredness of it so within its own cancels that it will be the greatest sacriledge in the world to invade it for whoever will boldly enter within this vail nisi qui vocatur sicut Aaron unless he be sanctified as is the Priest who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Nazianzen calls him a Minister co-operating with Christ he does without leave call himself a man of God a Mediator between God and the people under Christ he boldly thrusts himself into the participation of that glorious mediation which Christ officiates in Heaven all which things as they are great honours to the person rightly called to such vicinity and endearments with God so they depend wholly upon divine dignation of the grace and vocation of the person 2. Now for the other part of spiritual emanation or descent of graces in sanctification of the Clergy that is in order to the performance of the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that 's the sence of it that God who is the lover of souls may grant a pure and unblameable Priesthood and certainly they who are honoured with so great a grace as to be called to officiate in holy and useful Ministeries have need also of other graces to make them persons holy in habit and disposition as well as holy in Calling and therefore God hath sent his Spirit to furnish his Emissaries with excellencies proportionable to their need and the usefulness of the Church At the beginning of Christianity God gave gifts extraordinary as boldness of spirit fearless courage freedom of discourse excellent understanding discerning of spirits deep judgment innocence and prudence of deportment the gift of tongues these were so necessary at the institution of the Christian Church that if we had not had testimony of the matter of fact the reasonableness of the thing would prove the actual dispensation of the Spirit because God never fails in necessaries But afterward when all the extraordinary needs were served the extraordinary stock was spent and God retracted those issues into their fountains and then the graces that were necessary for the well discharging the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Priestly function were such as make the person of more benefit to the people not only by being exemplary to them but gracious and loved by God and those are spiritual graces of sanctification And therefore Ordination is a collation of holy graces of sanctification of a more excellent Faith of fervent Charity of Providence and paternal care Gifts which now descend not by way of miracle as upon the Apostles are to be acquired by humane industry by study and good letters and therefore are presupposed in the person to be ordained to which purpose the Church now examines the abilities of the man before she lays on hands and therefore the Church does not suppose that the Spirit in Ordination descends in gifts and in the infusion of habits and perfect abilities though then also it is reasonable to believe that God will assist the pious and careful endeavours of holy Priests and bless them with special aids and co-operation because a more extraordinary ability is needful for persons so designed But the proper and great aid which the Spirit of Ordination gives is such instances of assistance which make the person more holy And this is so certainly true that even when the Apostle had ordained Timothy to be Bishop of Ephesus he calls upon him to stir up the gift of God which was in him by the putting on of his hands and that gift is a Rosary of graces what graces they are he enumerates in the following words God hath not given us the spirit of Fear but of Power of Love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and of a modest and sober mind and these words are made part of the form of collating the Episcopal order in the Church of England Here is all that descends from the Spirit in Ordination 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Power that is to officiate and intercede with God in the parts of ministery and the rest are such as imply duty such as make him fit to be a Ruler in paternal and sweet government Modesty Sobriety Love And therefore in the forms of Ordination of the Greek Church which are therefore highly to be valued because they are most ancient have suffered the least change and been polluted with fewer interests the mystical prayer of Ordination names graces in order to holiness We pray thee that the grace of the ever holy Spirit may descend upon him Fill him full of all faith and love and power and sanctification by the illumination of thy holy and life-giving Spirit and the reason why these things are desir'd and given is in order to the right performing his holy offices That he may be worthy to stand without blame at thy Altar to preach the Gospel of thy Kingdom to minister the words of thy truth to bring to Thee gifts and spiritual Sacrifices to renew the people with the Laver of Regeneration And therefore S. Cyril says that Christ's saying Receive ye the Holy Ghost signifies grace given by Christ to the Apostles whereby they were sanctified that by the holy Ghost they might be absolved from their sins saith Haymo and S. Austin says that many persons that were snatched violently to be made Priests or Bishops who had in their former purposes determined to marry and live a secular life have in their Ordination received the gift of continency And therefore there was reason for the greatness of the solemnities used in all ages in separation of Priests from the world insomuch that whatsoever was used in any sort of sanctification of solemn benediction by Moses law all that was used in Consecration of the Priest who was to receive the greatest measure of sanctification Eadem item vis etiam Sacerdotem augustum honorandum facit novitate benedictionis à communitate vulgi segregatum Cum enim heri unus è plebe esset repente redditur praeceptor praeses Doctor pietatis mysteriorum latentium Praesul c. Invisibili quadam vi ac gratia invisibilem animam in melius transformatam gerens that is improved in all spiritual graces which is highly expressed by Martyrius who said to Nectarius Tu ô beate recens baptizatus purificatus mox insuper sacerdotio auctus es utraque autem haec peccatorum expiatoria esse Deus constituit which are not to be expounded as if Ordination did

Apostolical as it was an office extraordinary circumstantionate definite and to expire all that was promised should descend upon them after Christs ascension and was verified in Pentecost for to that purpose to bring all things to their mind all of Christs Doctrine and all that was necessary of his life and miracles and a power from above to enable them to speak boldly and learnedly and with tongues all that besides the other parts of ordinary power was given them ten days after the Ascension And therefore the breathing the Holy Ghost upon the Apostles in the octaves of the Resurrection and this mission with such a power was their ordinary mission a sending them as ordinary Pastors and Curates of Souls with a power to govern binding and loosing can mean no less and they were the words of the promise with a power to minister reconciliation for so Saint Paul expounds remitting and retaining which two were the great hinges of the Gospel the one to invite and collect a Church the other to govern it the one to dispense the greatest blessing in the world the other to keep them in capacities of enjoying it For since the holy Ghost was now actually given to these purposes here expressed and yet in order to all their extraordinaries and temporary needs was promised to descend after this there is no collection from hence more reasonable than to conclude all this to be part of their commission of ordinary Apostleship to which the ministers of religion were in all Ages to succeed In attestation of all which who please may see the united testimony of S. Cyril S. Chrysostome S. Ambrose S. Gregory and the Author of the questions of the old and new Testament who unless by their calling shall rather be called persons interess'd than by reason of their famous piety and integrity shall be accepted as competent are a very credible and fair representment of this truth and that it was a doctrine of Christianity that Christ gave this power to the Apostles for themselves and their successors for ever and that therefore as Christ in the first donation so also some Churches in the tradition of that power used the same form of words intending the collation of the same power and separating persons for that work of that ministery I end this with the counsel S. Augustine gives to all publick penitents Veniat ad Antistites per quos illis in Ecclesia claves ministrantur à praepositis sacrorum accipiant satisfactionis suae modum let them come to the Presidents of Religion by whom the Keys are ministred and from the Governours of holy things let them receive those injunctions which shall exercise and signifie their repentance SECT III. THe second power I instance in is preaching the Gospel for which work he not only at first designed Apostles but others also were appointed for the same work for ever to all generations of the Church This Commission was signed immediately before Christ's Ascension All power is given to me in Heaven and in Earth Go ye therefore and teach all Nations teaching them to observe all things whatsoever I have commanded you and lo I am with you always even unto the end of the world First Christ declared his own commission all power is given him into his hand he was now made King of all the Creatures and Prince of the Catholick Church and therefore as it concerned his care and providence to look to his cure and flock so he had power to make deputations accordingly Go ye therefore implying that the sending them to this purpose was an issue of his power either because the authorizing certain persons was an act of power or else because the making them Doctors of the Church and teachers of the Nations was a placing them in an eminency above their scholars and converts and so also was an emanation of that power which derived upon Christ from his Father from him descended upon the Apostles And the wiser persons of the world have always understood that a power of teaching was a Presidency and Authority for since all dominion is naturally founded in the understanding although civil government accidentally and by inevitable publick necessity relies upon other titles yet where the greatest understanding and power of teaching is there is a natural preheminence and superiority eatenus that is according to the proportion of the excellency and therefore in the instance of S. Paul we are taught the style of the Court and Disciples sit at the feet of their Masters as he did at the feet of his Tutor Gamaliel which implies duty submission and subordination and indeed it is the highest of any kind not only because it is founded upon nature but because it is a submission of the most imperious faculty we have even of that faculty which when we are removed from our Tutors is submitted to none but God for no man hath power over the understanding faculty and therefore so long as we are under Tutors and Instructors we give to them that duty in the succession of which claim none can succeed but God himself because none else can satisfie the understanding but he Now then because the Apostles were created Doctors of all the world hoc ipso they had power given them over the understandings of their disciples and they were therefore fitted with an infallible spirit and grew to be so authentick that their determination was the last address of all inquiries in questions of Christianity and although they were not absolute Lords of their faith and understandings as their Lord was yet they had under God a supreme care and presidency to order to guide to instruct and to satisfie their understandings and those whom they sent out upon the same errand according to the proportion and excellency of their spirit had also a degree of superiority and eminency and therefore they who were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Labourers in the word and doctrine were also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Presbyters that were Presidents and Rulers of the Church and this eminency is for ever to be retained according as the unskilfulness of the Disciple retains him in the form of Catechumens or as the excellency of the instructor still keeps the distance or else as the office of teaching being orderly and regularly assigned makes a legal political and positive authority to which all those persons are for orders sake to submit who possibly in respect of their personal abilities might be exempt from that authority Upon this ground it is that learning amongst wise persons is esteemed a title of nobility and secular eminency Ego enim quid aliud munificentiae adhibere potui ut studia ut sic dixerim in umbra educata è quibus claritudo venit said Seneca to Nero. And Aristotle and A. Gellius affirm that not only excellency of extraction or great fortunes but learning also makes noble circum undique sedentibus multis doctrinâ aut genere

the life of man And we shall then come to the innumerable company of Angels and the general Assembly of the Church of the First-born and to the Spirits of just men made perfect and to Iesus the Mediator of the New Covenant The Oracle tells Amelius enquiring what was become of Polinus's soul that he was gone to Pythagoras and Socrates and Plato and as many as had born a part in the Quire of heavenly love And I may say to every good man that he shall go to the Company of Abraham Isaac and Iacob Moses David and Samuel all the Prophets and Apostles and all the holy men of God that have been in all the Ages of the World All those brave and excellent persons that have been scattered at the greatest distance of time and place and in their several generations have been the salt of the earth to preserve mankind from utter degeneracy and corruption These shall be all gathered together and meet in one Constellation in that Firmament of Glory O Praeclarum diem cùm ad illud divinorum animorum concilium coetúmque proficiscar atque ex hac turba ac colluvione discedam O that blessed day when we shall make our escape from this medly and confused riot and shall arrive to that great Council and general Randevouz of divine and god-like Spirits But which is more than all we shall then meet our Lord Jesus Christ the Head of our Recovery whose story is now so delightful unto us as reporting nothing of him but the greatest sweetness and innocence and meekness and patience and mercy and tenderness and benignity and goodness and whatever can render any person lovely or amiable and who out of his dear love and deep compassion unto mankind gave up himself unto the death for us men and for our salvation And if Saint Augustine made it one of his Wishes to have seen Jesus Christ in the flesh how much more desirable is it to see him out of his terrestrial weeds in his robes of Glory with all his redeemed Ones about him And this I cannot but look upon as a great Advantage and priviledge of that future State for I am not apt to swallow down that Conceit of the Schools that we shall spend Eternity in gazing upon the naked Deity for certainly the happiness of man consists in having all his faculties in their due subordinations gratified with their proper objects and I cannot but believe a great part of Heaven to be the blest Society that is there Their enravishing beauty that is to say their inward life and perfection flowring forth and raying it self thorow their glorified bodies The rare discourses wherewith they entertain one another The pure and chast and spotless and yet most ardent Love wherewith they embrace each other The ecstatick Devotions wherein they joyn together and certainly every pious and devout soul will readily acknowledge with me that it must needs be matter of unspeakable pleasure to be taken into the Quire of Angels and Seraphims and the glorious Company of the Apostles and the goodly Fellowship of the Prophets and the noble Army of Martyrs and to joyn with them in singing Praises and Hallelujahs and Songs of joy and Triumph unto our great Creator and Redeemer the Father of Spirits and the Lover of Souls unto him that sits upon the Throne and unto the Lamb for ever and ever We are sure we shall then have our capacities fill'd and all our desires answered They hunger no more neither thirst any more for the Lamb which is in the midst of the Throne shall feed them and shall lead them unto living fountains of waters What vast degrees of perfection and happiness the nature of man is capable of we may best understand by viewing it in the person of Christ taken into the nearest union with Divinity and made God's Vicegerent in the World and the Head and Governour of the whole Creation In this our narrow and contracted state we are apt to think too meanly of our selves and do not understand the dignity of our own Natures what we were made for and what we are capable of but as Plotinus somewhere observes We are like Children from our birth brought up in ignorance of and at a great distance from our Parents and Relations and have forgot the Nobleness of our Extraction and rank our selves and our fortunes among the lot of Beggers and mean and ordinary persons though we are the off-spring of a great Prince and were born to a Kingdom It does indeed become creatures to think modestly of themselves yet if we consider it aright it will be found very hard to set any bounds or limits to our own happiness and say Hitherto it shall arise and no further For that wherein the happiness of Man consists viz. Truth and Goodness the Communication of the Divine Nature and the Illapses of Divine Love it does not cloy or glut or satiate but every participation of them does widen and enlarge our Souls and fits us for further and further Receptions the more we have the more we are capable of the more we are fill'd the more room is made in our Spirits and thus it is still and still even till we arrive unto such degrees as we can assign no measures unto We shall then be made like unto God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 said the Areopagite Salvation can no otherwayes be accomplish'd but by becoming God-like It does not yet appear what we shall be but when he shall appear we shall be like him sayes our Evangelist for we shall see him as he is There is no seeing God as he is but by becoming like unto him nor is there any injoying of him but by being transformed into his Image and Similitude Men usually have very strange Notions concerning God and the enjoyment of him or rather these are words to which there is no correspondent conception in their minds but if we would understand God aright we must look upon him as Infinite Wisdom Righteousness Love Goodness and whatever speaks any thing of Beauty and Persection and if we pretend to worship him it must be by loving and adoring his transcendent Excellencies and if we hope to enjoy him it must be by conformity unto him and participation of his Nature The frame and constitution of things is such that it is impossible that Man should arrive to happiness any other way And if the Soveraignty of God should dispense with our obedience the Nature of the thing would not permit us to be happy without it If we live only the Animal Life we may indeed be happy as Beasts are happy but the Happiness that belongs to a Rational and Intellectual Being can never be attain'd but in a way of holiness and conformity unto the Divine Will for such a temper and disposition of mind is necessary unto Happiness not by vertue of any arbitrarious constitution of Heaven but the eternal Laws of Righteousness and immutable respects of things

That the best and greatest part of the Countrey is yet undiscovered and that we cannot so much as guess at the pleasure of it till we come to enjoy it And indeed it is impossible it should be otherwise for Happiness being a matter of Sense all the words in the World cannot convey the Notion of it unto our Minds and it is only to be understood by them that feel it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But though it does not yet appear what we shall be yet so much already appears of it that it cannot but seem the most worthy Object of our Endeavours and Desires and by some few Clusters that have been shewn us of this good Land we may guess what pleasant and delightful Fruit it bears And if we have but any reverence of our selves and will but consider the dignity of our Natures and the vastness of that Happiness we are capable of me thinks we should be alwayes travelling towards that Heavenly Countrey though our way lies through a Wilderness and be striving for this great Prize and immortal Crown and be clearing our eyes and purging our sight that we may come to this Vision of God shaking off all fond passions and dirty desires and breathing forth our Souls in such Aspirations as these My Soul thirsteth for thee O Lord in a dry and barren Land where no Water is O that thou would'st stistil and drop down the Dew of thy Heavenly Grace into all its secret Chinks and Pores One thing have I desired of the Lord that will I seek after That I may dwell in the House of the Lord all the dayes of my Life and behold his Glory for a day in thy Courts is better than a thousand and I had rather be a Door-keeper in the House of the Lord than dwell in the Tents of Wickedness All the Kings of the Earth they are thy Tributaries the Kings of Tarshish and of the Isles bring Presents unto thee the Kings of Sheba and Seba offer Gifts O that we could but pay thee that which is so due unto thee the tribute of our Hearts The Heathen are come into thine Inheritance thy holy Temple have they defil'd Help us O God of our Salvation and deliver us and purge away our sins from us for thy Name 's sake O that the Lord whom we seek would come to his own House and give Peace there and fill it with his Glory Come and cleanse thine own Temple for we have made it a Den of Thieves which should have been a House of Prayer O that we might never give sleep to our eyes nor slumber to our eye-lids till we have prepar'd a House for the Lord and a Tabernacle for the God of Iacob The Curse of Cain it is fallen upon us and we are as Vagabonds in the Earth and wander from one Creature to another O that our Souls might come at last to dwell in God our fixed and eternal Habitation We like silly Doves fly up and down the Earth but can find no rest for the Sole of our feet O that after all our weariness and our wandrings we might return into the Ark and that God would put forth his hand and take us and pull us in unto Himself We have too long lived upon Vanity and Emptiness the wind and the whirl-wind O that we may now begin to feed upon Substance and delight our selves in Marrow and Fatness O that God would strike our rocky Hearts that there might spring up a Fountain in the Wilderness and Pools in the Desart that we might drink of that Water whereof whosoever drinks shall never thirst more that God would give us that Portion of Goods that falleth to us not to waste it with riotous living but therewith to feed our languishing Souls left they be weary and faint by the way We ask not the Childrens Bread but the Crums that fall from thy Table that our Baskets may be fill d with thy Fragments for they will be better than Wine and sweeter than the Honey and the Honey-Comb and more pleasant to us than a Feast of fat things We have wandred too long in a barren and howling Desart where wild Beasts and doleful Creatures Owls and Bats Satyrs and Dragons keep their haunts O that we might be fed in green Pastures and led by the still Waters that the Winter might be past and the Rain over and gone that the Flowers may appear on the Earth and the time of the singing of Birds may come and the Voice of the Turtle may be heard in our Land We have lived too long in Sodom which is the place that God at last will destroy O that we might arise and be gone and while we are lingring that the Angels of God would lay hold upon our hands and be merciful unto us and bring us forth and set us without the City and that we may never look back any more but may escape unto the Mountain and dwell safe in the Rock of Ages Wisdom hath killed her Beasts she hath mingled her Wine and furnished her Table O that we might eat of her Meat and drink of her Wine which she hath mingled God knocks at the doors of our Hearts O let us open unto him those everlasting Gates that he may Sup with us and we with him for he will bring his Chear along with him and will feast us with Manna and Angels food O that the Sun of Righteousness might arise and melt the Iciness of our Hearts That God would send forth his Spirit and with his warmth and heat dissolve our frozen Souls that God would breath into our minds those still and gentle Gales of Divine Inspirations that may blow up and increase in us the flames of heavenly Love That we may be a whole burnt-Offering and all the substance of our Souls be consumed by fire from Heaven and ascend up in Clouds of Incense That as so many sparks we might be alwayes mounting upward till we return again into our proper Elements That like so many particular Rivulets we may be continually making toward the Sea and never rest till we lose our selves in that Ocean of Goodness from whence we first came That we may open our Mouths wide that God may satisfie them That we may so perfectly discharge our selves of all strange Desires and Passions that our Souls may be nothing else but a deep Emptiness and vast Capacity to be fill'd with all the fulness of God! Let but these be the breathings of our Spirits and this Divine Magnetism will most certainly draw down God into our Souls and we shall have some Praelibations of that Happiness some small glimpses and little discoveries whereof is all that belongs to this state of Mortality I Have as yet done but the half of my Text and I have another Text yet to preach upon and a very large and copious one The great Person whose Obsequies we here come to celebrate His fame is so great throughout the World that he

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