Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	father_n	holy_a	prayer_n	6,254	5	6.1558	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

precept is but twice reported of in the new Testament though the institution of the Sacrament be four times And it is done with admirable mystery to distinguish the several interests and operations which concern several sorts of Christians in their distinct capacities S. Paul thus represents it Take eat This do in remembrance of me plainly referring this precept to all that are to eat and drink the Symbols for they also do in their manner enunciate declare or represent the Lords death till he come And Saint Paul prosecutes it with instructions particular to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to them that do communicate as appears in the succeeding cautions against unworthy manducation and for due preparation to its reception But S. Luke reports it plainly to another purpose and he took bread and gave thanks and brake it and gave it unto them saying This is my body which is given for you Hoc facite This do in remembrance of me This cannot but relate to accepit gratias egit fregit distribuit Hoc facite Here was no manducation expressed and therefore Hoc facite concerns the Apostles in the capacity of Ministers not as receivers but as Consecrators and givers and if the institution had been represented in one scheme without this mysterious distinction and provident separation of imployment we had been eternally in a cloud and have needed a new light to guide us but now the Spirit of God hath done it in the very first fountains of Scripture And this being the great mystery of Christianity and the only remanent Express of Christ's Sacrifice on earth it is most consonant to the Analogy of the mystery that this commemorative Sacrifice be presented by persons as separate and distinct in their ministery as the Sacrifice it self is from and above the other parts of our Religion Thus also the Church of God hath for ever understood it without any variety of sence or doubtfulness of distinguishing opinions It was the great excellency and secret mystery of the Religion to consecrate and offer the holy Symbols and Sacraments I shall transcribe a passage out of Iustin Martyr giving the account of it to Antoninus Pius in his Oration to him and it will serve in stead of many for it tells the Religion of the Christians in this mystery and gives a full account of all the Ceremony 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. When the prayers are done then is brought to the President of the Brethren the Priest the Bread and the Chalice of Wine mingled with Water which being received he gives praise and glory to the Father of all things and presents them in the name of the Son and the Holy Spirit and largely gives thanks that he hath been pleased to give us these gifts and when he hath finished the prayers and thanksgiving all the people that is present with a joyful acclamation say Amen Which when it is done by the Presidents and people those which amongst us are called Deacons and Ministers distribute to every one that is present that they may partake of him in whom the thanks were presented the Eucharist Bread Wine and Water and may bear it to the absent Moreover this nourishment is by us called the Eucharist which it is lawful for none to partake but to him who believes our Doctrine true and is washed in the Laver for the remission of sins and regeneration and that lives so as Christ delivered For we do not take it as common bread and common drink but as by the Word of God Jesus Christ the Saviour of the world was made flesh and for our salvation sake had flesh and blood after the same manner also we are taught that this nourishment in which by the prayers of his word which is from him the food in which thanks are given or the consecrated food by which our flesh and blood by mutation or change are nourished is the flesh and blood of the incarnate Jesus For the Apostles in their Commentaries which they wrote which are called the Gospels so delivered as Jesus commanded For when he had given thanks and taken Bread he said Do this in remembrance of me This is my body And likewise taking the Chalice and having given thanks he said This is my blood and that he gave it to them alone This one Testimony I reckon as sufficient who please to see more may observe the tradition full testified and intire in Ignatius Clemens Romanus or whoever wrote the Apostolical Constitutions in his name Tertullian S. Cyprian S. Athanasius Epiphanius S. Basil S. Chrysostom almost every where S. Hierom S. Augustine and indeed we cannot look in vain into any of the old Writers The sum of whose Doctrine in this particular I shall represent in the words of the most ancient of them S. Ignatius saying that he is worse than an Infidel that offers to officiate about the holy Altar unless he be a Bishop or a Priest And certainly he could upon no pretence have challenged the Appellative of Christian who had dared either himself to invade the holy Rites within the Chancels or had denyed the power of celebrating this dreadful mystery to belong only to sacerdotal ministration For either it is said to be but common Bread and Wine and then if that were true indeed any body may minister it but then they that say so are blasphemous they count the blood of the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as S. Paul calls it in imitation of the words of institution the blood of the Covenant or New Testament a prophane or common thing they discern not the Lord's body they know not that the Bread that is broken is the communication of Christ's body But if it be a holy separate or divine and mysterious thing who can make it ministerially I mean and consecrate or sublime it from common and ordinary Bread but a consecrate separate and sublimed person It is to be done either by a natural power or by a supernatural A natural cannot hallow a thing in order to God and they only have a supernatural who have derived it from God in order to this ministration who can shew that they are taken up into the lot of that Deaconship which is the type and representment of that excellent ministery of the true Tabernacle where Jesus himself does the same thing in a higher and more excellent manner This is the great Secret of the Kingdom to which in the Primitive Church many who yet had given up their names to Christ by designation or solemnity were not admitted so much as to the participation as the Catechumeni the Audientes the Poenitentes Neophytes and Children and the ministery of it was not only reserved for sacred persons but also performed with so much mysterious secrecy that many were not permitted so much as to see This is that Rite in which the Priest intercedes for and blesses the

have been a consecration in genere orationis called by S. Paul benediction or the bread of blessing and therefore S. Austin expounding those words of S. Paul Let prayers and supplications and intercessions and giving of thanks be made saith Eligo in his verbis hoc intelligere quod omnis vel paene omnis frequentat ecclesia ut precationes accipiamus dictas quas fecimus in celebratione sacramentorum antequam illud quod est in Donini mensâ accipiat benedici orationes cum benedicitur ad distribuendum comminuitur quam totam orationem paene omnis ecclesia Dominicâ oratione concludit The words and form of consecration he calls by the name of orationes supplications the prayers before the consecration preces and all the whole action oratio and this is according to the stile and practice and sence of the whole Church or very near the whole And S. Basil saith that there is more necessary to consecration than the words recited by the Apostles and by the Evangelists The words of Invocation in the shewing the bread of the Eucharist and the cup of blessing Who of all the Saints have left to us For we are not content with those which the Apostle and the Evangelists mention but before and after we say other words having great power towards the mystery 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we have received by tradition These words set down in Scripture they retained as a part of the mystery co-operating to the solemnity manifesting the signification of the rite the glory of the change the operation of the Spirit the death of Christ and the memory of the sacrifice but this great work which all Christians knew to be done by the Holy Ghost the Priest did obtain by prayer and solemn invocation according to the saying of Proclus of C. P. speaking of the tradition of certain prayers used in the mysteries and indited by the Apostles as it was said but especially in S. Iames his Liturgy By these prayers saith he they expected the coming of the holy Ghost that his divine presence might make the bread and the wine mixt with water to become the body and blood of our blessed Saviour And S. Iustin Martyr very often calls the Eucharist food made Sacramental and Eucharistical by prayer and Origen We eat the bread holy and made the body of Christ by prayer Verbo Dei per obsecrationem sanctificatus bread sanctified by the word of God and by prayer viz. the prayer of consecration Prece mystica is S. Austins expression of it Corpus Christi sanguinem dicimus illud tantum quod ex fructibus terrae acceptum prece mystica consecratum ritè sumimus That only we call the body and blood of Christ which we receive of the fruits of the earth and being consecrated by the mystical prayer we take according to the rite And S. Hierom chides the insolency of some Deacons towards Priests upon this ground Who can suffer that the ministers of widdows and tables should advance themselves above those at whose prayers the body and blood of Christ are exhibited or made presential I add only the words of Damascen The bread and wine are changed into the body and blood of Christ supernaturally by invocation and coming of the Holy Ghost Now whether this consecration by prayer did mean to reduce the words of institution to the sence and signification of a prayer or that they mean the consecration was made by the other prayers annexed to the narrative of the institution according to the several sences of the Greek and Latin Church yet still the ministery of the Priest whether in the words of consecration or in the annexed prayers is still by way of prayer Nay further yet the whole mystery it self is operative in the way of prayer saith Cassander in behalf of the School and of all the Roman Church and indeed S. Ambrose and others of the Fathers in behalf of the Church Catholick Nunc Christus offertur sed offertur quasi homo quasi recipiens passionem offert seipsum quasi Sacerdos ut peccata nostra dimittat hic in imagine ibi in veritate ubi apud Patrem quasi advocatus intervenit So that what the Priest does here being an imitation of what Christ does in Heaven is by the sacrifice of a solemn prayer and by the representing the action and passion of Christ which is effectual in the way of prayer and by the exhibiting it to God by a solemn prayer and advocation in imitation of and union with Christ. All the whole office is an office of intercession as it passes from the Priest to God and from the people to God And then for that great mysteriousness which is the sacramental change which is that which passes from God unto the people by the Priest that also is obtained and effected by way of prayer For since the holy Ghost is the consecrator either he is called down by the force of a certain number of syllables which that he will verifie himself hath no where described and that he means not to do it he hath fairly intimated in setting down the Institution in words of great vicinity to express the sence of the mystery but yet of so much difference and variety as will shew this great change is not wrought by such certain and determined words The blood of the New Testament so it is in Saint Matthew and S. Mark The new Testament in my blood so S. Paul and S. Luke My body which is broken My body which is given c. and to think otherwise is so near the Gentile Rites and the mysteries of Zoroastes and the secret operations of the Enthei and Heathen Priests that unless God had declared expresly such a power to be affixed to the recitation of such certain words it is not with too much forwardness to be supposed true in the spirituality of the Gospel But if the spirit descends not by the force of syllables it follows He is called down by the prayers of the Church presented by the Priests which indeed is much to the honour of God and of Religion an endearment of our duty is according to the analogy of the Gospel and a proper action or part of spiritual sacrifice that great excellency of Evangelical Religion For what can be more apt and reasonable to bring any great blessing from God than prayer which acknowledges him the fountain of blessing and yet puts us into a capacity of receiving it by way of moral predisposition that holy graces may descend into holy vessels by holy ministeries and conveyances and none are more fit for the employment than prayers whereby we bless God and bless the symbols and ask that God may bless us and by which every thing is sanctified viz. by the word of God and Prayer that is by God's benediction and our impetration according to the use of the word in the saying

chose by lot and the whole Church chose the seven Deacons before the Apostles imposed hands but the separation or this first sanctification of the person is a giving him a power to do such offices which God hath appointed to be done to him and for the people which we may clearly see and understand in the instance of Iob and his friends For when God would be intreated in behalf of Eliphaz and his companions he gave order that Iob should make the address Go to my servant he shall pray for you and him will I accept this separation of a person for the offices of advocation is the same thing which I mean by this first sanctification God did it and gave him a power and authority to go to him and put him into a place of trust and favour about him and made him a Minister of the Sacrifice which is a power and eminency above the persons for whom he was to sacrifice and a power or grace from God to be in nearness to him This I suppose to be the great argument for the necessity of separating a certain order of men for Ecclesiastical ministeries And it relies upon these propositions 1. All power of ordination descends from God and he it is who sanctifies and separates the person 2. The Priest by God is separate to be the gratious person to stand between him and the people 3. He speaks the word of God and returns the prayers and duty of the people and conveys the blessings of God by his prayer and by his ministery So that although every Christian must pray and may be heard yet there is a solemn person appointed to pray in publick and though Gods Spirit is given to all that ask it and the promises of the Gospel are verified to all that obey the Gospel of Jesus yet God hath appointed Sacraments and Solemnities by which the promises and blessings are ministred more solemnly and to greater effects All the ordinary devotions the people may do alone the solemn ritual and publick the appointed Minister only must do And if any man shall say because the Priest's ministery is by prayer every man can do it and so no need of him by the same reason he may say also that the Sacraments are unnecessary because the same effect which they produce is also in some degree the reward of a private piety and devotion But the particulars are to be further proved and explicated as they need Now what for illustration of this Article I have brought from the instance of Iob is true in the Ministers of the Gospel with the superaddition of many degrees of eminency But still in the same kind for the power God hath given is indeed mystical but it is not like a power operating by way of natural or proper operation it is not vis but facullas not an inherent quality that issues out actions by way of direct emanation like natural or acquired habits but it is a grace or favour done to the person and a qualification of him in genere politico he receives a politick publick and solemn capacity to intervene between God and the people and although it were granted that the people could do the external work or the action of Church ministeries yet they are actions to no purpose they want the life and all the excellency unless they be done by such persons whom God hath called to it and by some means of his own hath expressed his purpose to accept them in such ministrations And this explication will easily be verified in all the particulars of the Priests Power because all the ministeries of the Gospel are in genere orationis unless we except preaching in which God speaks by his servants to the people the Minister by his office is an Intercessor with God and the word used in Scripture for the Priests officiating signifies his praying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they were ministring or doing their Liturgy the work of their supplications and intercession and therefore the Apostles positively included all their whole ministery in these two but we will give our selves to the word of God and to prayer the prayer of consecration the prayer of absolution the prayer of imposition of hands they had nothing else to do but pray and preach And for this reason it was that the Apostles in a sence nearest to the letter did verifie the precept of our Blessed Saviour Pray continually that is in all the offices acts parts and ministeries of a daily Liturgy This is not to lessen the power but to understand it for the Priests ministery is certainly the instrument of conveying all the blessings of the people which are annexed to the ordinary administration of the Spirit But when all the office of Christs Priesthood in Heaven is called intercession for us and himself makes the sacrifice of the Cross effectual to the salvation and graces of his Church by his prayer since we are Ministers of the same Priesthood can there be a greater glory than to have our ministery like to that of Jesus not operating by vertue of a certain number of syllables but by a holy solemn determined and religious prayer in the several manners and instances of intercession according to the analogy of all the religions in the world whose most solemn mystery was their most solemn prayer I mean it in the matter of sacrificing which also is true in the most mysterious solemnity of Christianity in the holy Sacrament of the Lords Supper which is hallowed and lifted up from the common bread and wine by mystical prayers and solemn invocations of God And therefore S. Dionysius calls the forms of Consecration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prayers of Consecration and S. Cyril in his third mystagogique Catechism sayes the same The Eucharistical bread after the invocation of the holy Ghost is not any longer common bread but the body of Christ. For although it be necessary that the words which in the Latin Church have been for a long time called the words of Consecration which indeed are more properly the words of Institution should be repeated in every consecration because the whole action is not compleated according to Christs pattern nor the death of Christ so solemnly enunciated without them yet even those words also are part of a mystical prayer and therefore as they are not only intended there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of history or narration as Cabasil mistakes so also in the most ancient Liturgies they were not only read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as a meer narrative but also with the form of an address or invocation Fiat hic panis corpus Christi fiat hoc vinum sanguis Christi Let this bread be made the body of Christ c. So it is in S. Iames his Liturgy S. Clements S. Marks and the Greek Doctors And in the very recitation of the words of institution the people ever used to answer Amen which intimates it to

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

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