Clavis mystica a key opening divers difficult and mysterious texts of Holy Scripture; handled in seventy sermons, preached at solemn and most celebrious assemblies, upon speciall occasions, in England and France. By Daniel Featley, D.D.

THE SYMBOLE OF THE SPIRIT. THE LXIV. SERMON.

ACTS 2.2.

And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting.

SAint Luke in the precedent verse giveth us the name, & in this the ground of the solemne feast we are now come to celebrate, with such religious rites as our Church hath prescribed, according to the presidents of the first and best ages. The name is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the feast of the fiftieth day from Easter; the ground thereof the miraculous apparition, and (if I may so speake) the Epiphany of the holy Spirit in the sound of a mighty rushing wind, & the light of fiery clo∣ven tongues shining on the heads of the Apostles, who stayed at Jerusalem, according to our Lords command, in expectation of the promise of the holy Ghost, which was fulfilled then in their eyes, and now in our eares, and I hope also in our hearts. After God the Father had manifested himselfe by the worlds creation, and the workes of nature, and God the Sonne by his incarnation, and the workes of grace; it was most convenient, that in the third place the third person should manifest himselfe, as he did this day by visible descension, and workes of wonder. Before in the third of Matthew at the Epiphany of our Saviour, the Spirit appeared in the likenesse of a dove; but here (as yee heare) in the similitude of fiery cloven tongues, to teach us, that we ought to be like doves, without gall in prosecution of injury done to our selves; but like Seraphins, all fire, in vindicating Gods honour. This morall interpretation Sainta 1.1 Gregory makes of these mysticall appari∣tions:

All whom the spirit fills he maketh meeke by the simplicity of doves, and yet burning with the fire of zeale. Just of this temper was Moses, who took somewhat of the dove from the spirit, and somewhat of the fire. For being warme within with the fire of love, and kindling without with the zeale of severity, he pleaded the cause of the people before God with teares, but the cause of God before the people with swords. Sed sufficit diei suum o∣pus, sufficient for the day will be the worke thereof: sufficient for this au∣dience will be the interpretation of the sound: the mysticall exposition of the wind which filled the house where the Apostles sate, will fill up this time. And lest my meditations upon this wind should passe away like wind, I will fasten upon two points of speciall observation,

• 1. The object vehement, the sound of a mighty rushing wind.
• 2. The effect correspondent, filled the whole house.

Each part is accompanied with circumstances:

• 1. With the circumstance of
  • 1. The manner, suddenly.
  • 2. The sourse or terminus à quo, from heaven.
• 2. With the circumstance of
  • 1. The place, the house where:
  • 2. The persons, they:
  • 3. Their posture, were sitting.

• 1. Hearken suddenly, there came on the sudden.
• 2. To what? a sound.
• 3. From whence? from heaven.
• 4. What manner of sound? as of a mighty rushing wind.
• 5. Where? filling the roome where they were sitting.

That suddenly when they were all quiet there should come a sound or noise, and that from heaven, and that such a vehement sound as of a mighty rushing wind, and that it should fill the whole roome where they were, and no place else, seemes to mee a kind of sequence of miracles. Every word in this Text is like a cocke, which being turned, yeeldeth abundance of the water of life, of which we shall taste hereafter.

I observe first in generall, that the Spirit presented himselfe both to the eyes and to the eares of the Apostles: to the eares, in a noise like a trumpet to proclaime him: to the eyes, in the shape of tongues like lights to shew him.

Next I observe, that as there were two sacred signes of Christs body,

• 1. Bread,
• 2. Wine.

so there are two symboles, and (if I may so speake) sacraments of the Spirit:

• 1. Wind,
• 2. Fire.

Behold the correspondency between them; the spirit is of a nobler and more celestiall nature than a body: in like manner, the elements of wind and fire come neerer the nature of heaven than bread and wine, which are of a more materiall and earthly nature. And as the elements sort with the my∣steries they represent, so also with our senses to which they are presented.

For the grosser and more materiall elements, bread and wine, are exhibited to our grosser and more carnall senses, the taste and touch: but the subtiler and lesse materiall, wind and fire, to our subtiler and more spirituall senses, the eyes and eares. Of the holy formes of bread and wine, their significan∣cie and efficacy, I have heretofore discoursed at large; at this present by the assistance of the holy Spirit I will spend my breath upon the sacred wind in my Text; and hereafter, when God shall touch my tongue with a fiery coale from his Altar, explicate the mystery of the fiery cloven tongues.

After the nature and number of the symboles, their order in the third place commeth to be considered: first, the Apostles heare a sound, and then they see the fiery cloven tongues. And answerable hereunto in the fourth verse we reade, that they were filled with the holy Ghost, and then they began to speake with other tongues, as the Spirit gave them utterance. Forb 1.2 out of the abundance of the heart the mouth speaketh. With thec 1.3 heart man beleeveth unto righteousnesse, and then with the tongue he confesseth unto salvation. Myd 1.4 heart (saith David) is enditing a good matter, and my tongue is the pen of a ready writer: first the heart enditeth, and then the tongue writeth. They who stay not at Jerusalem till they are endued with power from above, and receive the promise of the Father, but presently will open their mouthes, and try to loosen the strings of their fiery tongues; I meane, they who continue not in the schooles of the Prophets, till they have learned the languages and arts, and have used the ordinary meanes to obtaine the gifts and graces of the holy Spirit, and yet will open their mouthes in the Pulpit, and exer∣cise the gift of their tongues, doe but fill the eares of their auditors with a sound, and their zealous fiery cloven tongues serve but to put fire, and make a rent in the Church of God. The organ pipes must bee filled with wind before the instrument give any sound: our mouthes, lips, and tongues are the instruments and organs of God, and before they are filled with the wind in my Text, they cannot sound out 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, his wonderous workes, whereof this is one, as followeth:

And suddenly, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Every circumstance, like graines in gold scales, ad∣deth to the weight.e 1.5 Oecumenicus conceiveth that this sound came on the sudden to scare the Apostles, and out of feare or amazement to draw them to∣gether. And indeed this sudden noise in this upper roome, the Apostles sit∣ting still, and there being no wind abroad stirring, seemeth not lesse strange than the sudden calme after Christ rebuked thef 1.6 wind and the sea. Windes are not raised to the height on the sudden, but grow more and more blu∣stering by degrees: this became blustering on the sudden, and, which is more strange, it was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, quasi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 privative, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, appareo, without any cause appearing. To heare a thunder clap in summer, when we see a blacke cloud overcasting the whole skie; or a report, where we know there is a canon mounted, no way amazeth us: but to heare thundering in a cleere sun-shine, when there is no cloud to be seen in all the skie; or the re∣port like that of a canon, where there is no peece of ordnance; or a sudden light in a darke roome, without lamp, candle, torch, or fire, somewhat af∣frighteth and amazeth us: so it was here, a noise is heard as of a mighty ru∣shing wind, yet no wind; or if a wind, a wind created of nothing, without any cause or prejacent matter. There is a great controversie among the

Philosophers about the causes of winds. Some, as Democritus imagined, that many atomes, that is, such small bodies and motes as wee see in the beames of the Sunne meeting together, and striving for place, stirred the aire, and thereby made winds: others, as Agrippa, that the evill spirits ru∣ling in the aire, as they raise tempests, so also they cause winds. Aristotle en∣deavoureth to demonstrate that the rising up of dry exhalations from the earth generateth the winds, which so long rage as the matter continueth, after that faileth the wind lies. The Divines resolve withg 1.7 David, that God draweth them out of his hidden treasures. To which our Saviour seemeth to have reference: Theh 1.8 wind bloweth where it listeth, and thou hearest the sound thereof, but knowest not whence it commeth, that is, originally:

There came a sound. Some will have this sound to bee an eccho, or a sound at second hand, because so it will bee a fitter embleme of the Apo∣stles preaching to the people, and ours to you. For first, the sound of the Gospel comes from God to us, and then it rebounds from us to you: but the word in the originall is not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an eccho, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a sound: besides, the eccho comes by reverberation from below, but this sound came from a∣bove.

From heaven. Lorinus and other Commentatours are of opinion, that heaven here, as in many other Texts of Scripture, is put for the aire: as God is said toi 1.9 open the windowes of heaven, and to raine fire andk 1.10 brimstone from heaven. But I see no reason why 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here may not signifie the efficient cause, and heaven bee taken properly. For though the sense of hearing judged it, that the sound began but in the aire, yet it was there made with∣out any apparent cause: and why may not this sound be as well from hea∣ven properly, as we reade of a voice from heaven, saying,l 1.11 This is my well be∣loved Sonne in whom I am well pleased: and another voice from heaven, say∣ing,m 1.12 I have both glorified it (my name) and will glorifie it againe: and yet a third voice from heaven, saying, Blessed are then 1.13 dead which dye in the Lord? But what manner of sound was this?

As of a rushing mighty wind, or rather a rushing blast. For in the origi∣nall it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ruentis flatus, not venti. As our breath dif∣fereth from our spirit and breathing parts, so the spirit which the Apostles received, was not the holy Ghost himselfe the third person, but some ex∣traordinary gifts and graces of the spirit. Though Peter Lumbard the great Master of the sentences seemed to encline to that opinion, that the Apo∣stles received the very person of the holy Ghost; yet this conceit of his is pricked through with an obelisque, and à magistro hic non tenetur by the later Schoolmen, who rightly distinguish between the substance of the spi∣rit and the gifts. The infinite substance neither is nor can bee imparted to any creature, but the finite graces, whereof they were only capable. The Law & the Gospel both came to the eares of men by a sound, the one from Sinai, the other from Sion; that was delivered in thundering & lightening, with darknesse and an earth-quake, this in a sound of a gale of wind, and in the likenesse of shining tongues, the Apostles sitting still, the place being filled, but not shooke with the blast. As in lessons skilfully pricked, the musicall notes answer to the matter of the ditty; so the manner of the pub∣lishing of the Law and Gospel was correspondent to the matter contained

in them; that was proclaimed in a dreadfull manner, this in a comfortable. For theo 1.14 Law worketh wrath, but the Gospel peace: the Law feare, the Go∣spel hope: the Law an obscure, the Gospel a more cleere and evident knowledge: according to that sacred aphorisme of Saint Ambrose, Umbra in Lege, imago in Evangelio, veritas in coelo; there was a shadow in the Law, an image in the Gospel, the truth it selfe in heaven. Moses himselfe quaked at the giving of the Law, but we reade not that the Apostles were terrified, but exceedingly comforted at the receiving of the Gospel: as the roome was filled with the blast, so their hearts with joy.

And it filled the place where they were sitting. The Apostles expected the fulfilling of Christs promise, and it is very likely that they were pray∣ing on their knees: yet they might be truly said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which our tran∣slators render sitting. For the word in the originall importeth only a settled abode, as it is taken in the verse following, There appeared cloven tongues like fire, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and it sate upon each of them. Sitting (as the word is taken in our language) is a kind of posture of mans body, which cannot be imagined either in fire, or tongues: the meaning therefore is no more, than it abode or rested on them.

Thus have I peeled the barke, let us now sucke the juice: we have viewed the engraving on the outside of the cup, let us now drinke the celestiall li∣quor, and rellish the spirituall meaning couched under the letter. The la∣ter Commentatours for the most part (like Apothecaries boyes) gather the broad leaves and white flowers that are found on the top of the water; but the ancient (like skilfull Indians) dive deep to the bottome, and from thence take up pearles.

1. They observe that God useth signes to strike our senses, thereby to stirre us up, that we may give more heed to that which he then fore-warn∣eth us of, or at the present worketh in us. Of signes in Scripture wee find three sorts:

• 1. Irae, of Gods anger, as extraordinary earth-quakes, fire and brimstone falling from heaven, and other prodigious events.
• 2. Potentiae, of his power, or rather omnipotency, as miracles.
• 3. Gratiae, of grace and favour, and these were
  • 1. Significantia tantum, such as signified, or prefigured grace only, as types.
  • 2. Obsignantia, such as seale unto us, and actually exhi∣bit grace, as sacraments.

The first sort are praeter naturam, the second contra naturam, the third supra naturam.

The signes here were transeunt only, as the burningp 1.15 bush, & theq 1.16 dove in the likenesse whereof the spirit descended; and therefore could not be sa∣craments in the proper acception of the word: yet are they to be reduced to the third kind of signes, signa gratiae. Strange accidents for the most part fore-shew strange events: and as many signes are miraculous, so many miracles are significant. In Sicilie the sea water began to sweeten a little be∣fore the deposing the cruell tyrantr 1.17 Dionysius: in like manner Domitian drea∣med that he saw a head of gold rise up upon the nape of his necke, which fore-shewed that a better head of that Monarchy should succeed him. Be∣fore

the civill war between Caesar & Pompey, there were seen twos 1.18 moun∣taines running one at the other in the field of Mutina; and to shew that Cae∣sar should have the better at the beginning of the warre, there grew in the Capitoll on the sudden a laurell tree at the foot of his statue. Before the destruction of Jerusalem, there was seen a starre in the skie liket 1.19 a drawne sword, perpendicularly hanging over the City. And not to build upon the sandy foundation of humane Histories, the sacred Story affordeth the like. Before the true bread descended from heaven, Manna rained from heaven upon the Israelites. The water issuing out of the rocke that was strucke, fore-shewed the fountaine for sinne and uncleannesse, which was opened, when the side of Christ the true rocke was struck and pierced by the speare of the souldier: the drowning of Pharaoh and all his host in the red sea, the destruction of the Divell and all our ghostly enemies in the bloud of our Redeemer: the going backe of the Sunne in the diall of Ahaz, the set∣ting backe the finger in the diall of Hezekiahs life: the appearing of a new starre to the Sages, the rising of a new light in the world, to lighten the Gen∣tiles, and to be the glory of the people Israel: the eclipse of the Sunne at Christs death, the obscuration of the divine majesty in the Sonne of God for a time: the great draught of fish which Saint Peter tooke after Christs resurrection, the happy successe of him and the rest of the Apostles, who were fishers of men, and caught many thousands at one draught in the net of the Gospel. There fell scales from S. Pauls eyes, before God drew from the eyes of his understanding the filme of ignorance and blind zeale: and here, before the Apostles were filled with the holy Ghost, and spake with di∣vers tongues, the roome where they aboad was filled with a mighty rushing wind, and there appeared in the aire fiery cloven tongues.

But what did the suddennesse of it betoken?

Suddenly. The Fathers read three lectures upon this circumstance, teach∣ing that the motions and operations of the Spirit are

• 1. Speedy,
• 2. Free,
• 3. Come and gone in an instant.

The first is read us by St. Ambrose, Spiritus nescit tarda molimina, the Spi∣rit is quicke in operation. As the lightening passeth in an instant from East to West, because it findeth no resistance; so the worke of grace in the heart is suddenly done, especially for the reason given by St. Austine, Because no hard heart can repell or refuse it: for the first worke of grace is to take away the stone out of the heart; which being taken away, it presently receiveth the Spi∣rits impressions. Who more averse from the Christian faith than St. Paul? yet in an instant by a vision from heaven he is changed from persecuting Saul to preaching Paul. At one Sermon of St. Peter many thousand soules were gained. And in Dioclesians time, after the edict set up in the market place for the utter extirpation of the Christian Religion, the whole world on the sudden turned Christian. When God knocketh by effectuall grace, the iron gates of the hardest heart flie open on the sudden.

The second lesson is read by St. Gregorie, That grace is free, and not pro∣cured by any merit of ours. Here was no matter of this winde, nor natu∣rall cause of this sound; no more can there be assigned any meritorious cause

in us of supernaturall grace. Who can cause the sunne to rise, or the wind to blow, or the deaw to fall? much lesse can any procure by his merits ei∣ther the beames of the sunne of righteousnesse to shine, or the gales of the spi∣rit to blow, or the deaw of grace to fall upon him. Therefore the Synod at Diospolis condemnes them for Heretickes, who affirmed Gratiam Dei se∣cundum merita hominum dari; that the grace of God is given according to mans merits. And the Synod at Arausica pronounced an Anathema a∣gainst such as teach, that man beginneth, and God perfects: Whosoever (say they) teach, that to him that asketh, seeketh, & knocketh, &c.u 1.20 grace is given, and not that by the infusion and inspiration of the holy Spirit this is wrought in us, that we beleeve, aske, or knocke, gain-sayeth the Apostle demanding, what hast thou that thou hast not received?

The third lesson is Origens, That good motions are as suddenly gone as they come. The Spouse in the Canticles on the sudden findeth her husband, & on the sudden loseth him; which I call God to witnesse (saithx 1.21 Origen) I my selfe have sensible experience in my meditations upon this book. And who of us in his private devotions findeth not the like? Sometimes in our di∣vine conceptions, contemplations, and prayers, we are as it were on float, sometimes on the sudden at an ebbe; sometimes wee are carried with full saile, sometimes we sticke as it were in the haven. The use we are to make hereof is, when we heare the gales of the Spirit rise, to hoise up our sailes; to listen to the sound when we first heare it, because it will be soon blown over; to cherish the sparkes of grace, because if they be not cherished, they will soone dye.

There came a sound. Death entred in at the windowes, that is, the eyes (saith Origen) but life at the eares.z 1.22 For the just shall live by faith, and faith com∣meth by hearing. The sound is not without the wind; for the Spirit ordina∣rily accompanieth the preaching of the Word: neither is the wind without the sound. Away then with Anabaptisticall Enthustiasts, try the spirits whether they be of God or no by the Word of God: To they 1.23 Law and to the te∣stimony (saith the Prophet Esay) If they speake not according to this word, it is because there is no light in them: And if we (saith the Apostle) or an An∣gel from heaven preach unto you any other Gospel than what ye have received, that is, (saith St.* 1.24 Austine) than what is contained in the Propheticall and A∣postolicall writings, let him be accursed.

From heaven. This circumstance affordeth us a threefold doctrine:

1. That the Spirit hath a dependance on the Son, and proceedeth from him: for the Spirit descended not till after the Son ascended, who both commanded his Disciples to stay at Jerusalem, and wait for the promise of the Father, which yee havea 1.25 heard (saith he) from mee: and promised after his departure to send theb 1.26 spirit, and accordingly sent him ten dayes after his ascension with the sound of a mighty wind in the likenesse of fiery cloven tongues.

2. That the Gospel is of divine authority. As the Law came from hea∣ven, so the Gospel; and so long as we preach Gods word, ye still heare so∣num de coelo, a sound from heaven. Thusc 1.27 Lactantius concludes in the end of his third booke of divine institutions, How long shall we stay (saith he) till Socrates will know any thing, or Anaxagoras find light in darknesse, or De∣mocritus

draw up the truth from the bottome of a deep Well, or Empedocles enlarge the narrow pathes of his senses, or Arcesilas and Carneades, accor∣ding to their sceptick doctrine, see, feele, or perceive any thing? Behold a voice from heaven teaching us the truth, and discovering unto us a light brighter than the sunne.

3. That the doctrine of the Gospel is not earthly, but of a heavenly na∣ture, that it teacheth us to frame our lives to a heavenly conversation, that it mortifieth our fleshly lusts, stifleth ambitious desires, raiseth our mind from the earth, and maketh us heavenly in our thoughts, heavenly in our af∣fections, heavenly in our hopes and desires. For albeit there are excellent morall and politicke precepts in it, directing us to manage our earthly af∣faires; yet the maine scope and principall end thereof is, to bring the King∣dome of heaven unto us by grace, and us into it by glory. This a meer sound cannot doe: therefore it is added,

As of a rushing mighty wind. This blast or wind is a sacred symbole of the Spirit, and there is such a manifold resemblance between them, that the same word, (in Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Greeke 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in Latine spiritus) signifieth both: what so like as wind to the Spirit?

1. As the wind bloweth where itd 1.28 listeth, so the Spirit inspireth whom he pleaseth.

2. As wee feele the wind, and heare it, yet see it not; so wee heare of the Spirit in the word, and feele him in our hearts, yet see him not.

3. As breath commeth from the heat of our bowells; so the third per∣son, as the Schooles determine, proceedeth from the heat of love in the Fa∣ther and the Son.

4. As the wind purgeth the floore, and cleanseth the aire, so the Spirit purifieth the heart.

5. As in a hot summers day nothing so refresheth a traveller as a coole blast of wind; so in the heat of persecutions, and heart burning sorrow of afflictions, nothing so refresheth the soule as the comfort of the Spirit, who is therefore stiled Paracletus, the Comforter.

6. As the wind in an instant blowes downe the strongest towers and highest trees; so the Spirit overthrowes the strongest holds of Sathan, and humbleth the haughtiest spirit.

7. As the wind blowing upon a garden, carrieth a sweet smell to all parts whither it goeth; so the Spirit bloweth upon, and openeth the flowers of Paradise, and diffuseth the savour of life unto life through the whole Church.

8. As the wind driveth the ship through the waves of the sea, & carrieth it to land; so the gales of Gods Spirit carrie us through the troublesome waves of this world, and bring us into the haven where wee would bee. Cui cum Patre, & Filio sit laus, &c.

Notes

• a 1.1

  Greg. tert. pas. Omnes quos implet, & columbae sim∣plicitate man∣suetos, & igne zeli ardentes exhibet. Et ib. Intus arsit ignibus amoris, & foras accensus est zelo severitatis: causam populi apud Deum lachrymis, causam Dei apud populum gladiis allegabat, &c.
• b 1.2

  Mat. 12.34.
• c 1.3

  Rom. 10.10.
• d 1.4

  Psal. 45.1.
• e 1.5

  Oecumen. in Act. c. 2 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• f 1.6

  Mat. 8.26.
• g 1.7

  Psal. 135.7.
• h 1.8

  John 3.8.
• i 1.9

  Gen. 7.11.
• k 1.10

  Gen. 19.24.
• l 1.11

  Mat. 3.17.
• m 1.12

  John 12.28.
• n 1.13

  Rev. 14 13.
• o 1.14

  Rom. 4.15.
• p 1.15

  Exod. 3.2.
• q 1.16

  Mat. 3.16.
• r 1.17

  Plin. nat. hist. l. 2. c. 97. Eo die quo pulsus est Dionysius regno, mare dulcescebat in portu.
• s 1.18

  Plin. l. 2. nat. hist. c. 83. In agro Muti∣nensi duo montes inter se concurre∣bant crepitu maximo assul∣tantes.
• t 1.19

  Joseph. de bel. Jud. l. 7. c. 12. Supra civita∣tem stetit sy∣dus simile gladio, & per annum perse∣veravit.
• u 1.20

  Concil. Arau∣sic. c. 6. Si quis sine gratiâ Dei credentibus, volentibus, pulsantibus, &c.
• x 1.21

  Orig. in Cant. Conspicit Sponsa Spon∣sum, qui con∣spectus statim abscessit, & frequenter hoc in toto carmi∣ne facit, quod nisi quis patia∣tur non potest intelligere: sae∣pe, Deus est te∣stis, Sponsum mihi adventa∣te conspexi, & mecum esse, & subitò rece∣dentem inve∣nire non po∣tui.
• z 1.22

  Gal. 1.8.
• y 1.23

  Esay 8.20.
• * 1.24

  Aug. contr. lit. Petil. l. 3. c. 6. Praeter∣quam quod in Scripturis lega∣libus, & Evan∣gelicis acce∣pistis, Anathe∣ma sit.
• a 1.25

  Act. 1.4.
• b 1.26

  John 15.26. When the com∣forter is come, whom I will send unto you from the Fa∣ther. Act. 1.5. Yee shall be bapti∣zed with the holy Ghost, not many dayes hence.
• c 1.27

  Lactan. instit. l. 3. c. 30. Ecce vox de coelo veritatem do∣cens, & sole ipso clarius lu∣men osten∣dens.
• d 1.28

  John 3.8.