The holy court in five tomes, the first treating of motives which should excite men of qualitie to Christian perfection, the second of the prelate, souldier, states-man, and ladie, the third of maxims of Christianitie against prophanesse ..., the fourth containing the command of reason over the passions, the fifth now first published in English and much augemented according to the last edition of the authour containing the lives of the most famous and illustrious courtiers taken out of the Old and New Testament and other modern authours / written in French by Nicholas Caussin ; translated into English by Sr. T.H. and others.

Excellencies in the Person of our SAVIOUR.

1. GReat-ones naturally delight to do works, * 1.1 wherein they heap together the most visible marks of their power. So Absolom, made a proud monument to preserve his memory, which he called The hand of Absolom. So Solomon made a mag∣nificent throne all of ivory, covered with plates of gold, environed with statues of Lions, very grace∣fully set out, and the Scripture assureth us, there ne∣ver was such a piece of work through all the King∣doms of the world.

So Justinian the Emperour made the Altar of Saint Sophie of gold, silver, and precious stones, out of all the rarities in the world, which he caused to be melted, and incorporated into one mass; a wonder never till then known, nor used. So we have many times heard talk of the seven wonders of the world, which are at this time, but seven silly Fables upon a piece of paper.

I now demand of you, if mortals, who can do no∣thing * 1.2 immortal, do notwithstanding endeavour to leave contracted works to posterity, for witness of their greatness; what should the Father of glory and sovereign Monarch of the whole world do? Were it not a thing very reasonable, and befitting his Maje∣sty, that having distended the rich pavillion of the Heavens over our heads, which is notwithstanding no other than the works of his own hands, (as the Scripture speaketh) he made a monument, wherein he might employ the strength of his arm, and assem∣ble together all the most delicious attractives of his beauty, and the most conspicuous characters of his power? And this verily is it he did in the mystery of the Incarnation, affording to the earth, a Man-God, of whom we cannot discourse, but must say what S. Hilarie did: My understanding feareth to touch the * 1.3 discourse of this great Word, and I have not a word which trembleth not to be uttered before such a divine light. Let us imitate those sacred creatures of the Pro∣phet Ezechiel, which clasp their wings, when they hear the voice of God in the firmament: Let us hearken, and say with reverence, what Saints did of the excel∣lencies of the Person of Jesus Christ.

2. If we seek his name in the Prophet Isaiah, he * 1.4 teacheth us, he is called ADMIRABLE. If we look for his beauty in the writings of the Wiseman, he instru∣cteth us, it is THE BRIGHTNESS OF ETERNAL LIGHT. If we consider the band of two natures in the Person of the Redeemer, and so much riches and treasure arranged in good order, we shall find the Prophet Zacharie compareth them to a Pomegra∣nate. * 1.5 If we reflect on his Divinity, it is THE AN∣GEL OF THE FIRST FACE, according to the Evan∣gelical Prophet. If we weigh his continuance, HE IS THE ELDER OF THE DAYS, AND FATHER OF AGES. If science, HE IS THE INTERPRETER, * 1.6 AND ORACLE OF DIVINE MYSTERIES. If the har∣mony of his wisdom, HE IS THE HARP OF THE LIVING GOD, in the thirty sixth Psalm. If his of∣fice, HE IS THE ETERNAL BISHOP OF SOULS, in S. Peter. If his effects, HE IS THE RESTO∣RE•• * 1.7 OF AGES. All lips are opened with singular prerogatives in honour of the Saviour, and are all dri∣ed up in the abundance of his praises.

It seems Constantinus Manasses said well in his Ec∣clesiastical Annals, when he named the Word Incar∣nate, * 1.8 the universalitie of perfection: For it is there where God hath engraven as on gold, the last draughts of his love, power, wisdom, consummation of his designs and counsels over men. And it is that, which, according to my opinion, moved the grave * 1.9 Authour William of Paris, to say, it was the Face of the last beautie. Now know, that to understand this title, it is necessary to consider an axiom of Saint Thomas, which saith, The great diversitie of crea∣tures * 1.10 in all the orders of the world, hath no other aim but to represent the Divinitie by some image whatsoever. And in so much as the Sovereign Es∣sence is infinite, it was expedient to produce ma∣ny things, that the one might supply the others de∣fects, and all conspire to express some character of Divine perfections. So that God beholdeth himself figured in such varietie of beauties, as appear from earth to Heaven.

But all these beauties being unable to pourtraict him to the life, he painted himself in the mysterie of the Incarnation, which is his true table, his de∣sign, his work, wherein he included his Essence, and all his Excellencies, and in which he bounded, and limited himself, it being impossible to make any thing more worthy, or greater, than a God humani∣zed, and a man deified.

He is the visible Image of a God invisible, the first-born * 1.11 of all creatures, because in him, and by him, all things were made, and it pleased the heavenly father, that in his Per∣son alone a plenitude of all perfections should inhabit.

The Valentinians said, God the Father of the uni∣verse, is in his Paradise as in the midst of a garden en∣namelled with flowers, and that these flowers were the Intelligencies, whom he enlightened with his lights, sanctified with his virtues, animated with his aspects, and quickened with his own life. That he beheld himself in all, and saw therein some draughts of his beauty very well expressed: yet notwithstand∣ing they being most insufficient in comparison of the first Essence, it pleased the Eternal Father to make a Man-God, to be the King of all these Intelligen∣cies, which they termed, Aeons; and for this purpose they added, That having taken the most exquisite beauties from all the flowers of this divine garden, he fitted and enchased them in the great work of the Word Incarnate. It were too prophane Theologie to take it outwardly by the letter, and it is no wonder if Tertullian mocked at it, objecting to them they made Aesop's Jay, or Hesiodus his Pandora, of the Re∣deemer. But if we speak according to true Divini∣ty, * 1.12 we say, this God-man containeth in eminency all the virtues and beauties of Angels, to the end he may, in, and through all, hold the primacie. But to give at this time some limits to a discourse, which of its na∣ture * 1.13 runneth as it were into an infinity, we say, that as the first Adam falling, was infected with sin, darken∣ed with ignorance, ruined in power; so the second Adam bearing himself as the restorer of humane na∣ture, took three eminent qualities upon him, wherein all his excellencies conclude, which are sanctity, wis∣dom, and power.

And to begin with sanctity, we find the word, Ho∣ly, * 1.14 was heretofore properly given to three sorts of people. First, to those who were purified by the bloud of the Hoast, wherewith they were sprinkled, for so were the expiations of the old Law performed, to figure the effusion of the bloud of Jesus Christ: Saints * 1.15 were anciently those who were chafed and sprinkled with bloud of the victim, immolated in the Sacrifice, say school Divines. 2. This name was appropriated to those who alienated themselves from secular life, and affairs, to serve God. 3. Such as in this separated life, lived much purified from the dregs and conta∣gion of sensuality. This being so, who seeth not, the excellent title of sanctity wholly appertaineth to Je∣sus Christ, because he purgeth all the Mass of man∣kind, not onely by the sacred effusion of his bloud; but likewise being sequestered, and separated from his mothers womb, to the honour of his Heavenly Fa∣ther, he led a life in the most eminent height might ever be imagined. His sanctity hath three incompa∣rable Prerogatives. First, it is a sanctity not of par∣ticipation, but of essence, to wit, of necessity, and

independencie, sanctity being asintimate to God, as his Divinity: That is it S. Dyonisius Alexandrinus would say in the disputation against Paulus Samose∣tanus, * 1.16 that the sanctity of S. John Baptist, and all other Saints, was the work of God; but this in Je∣sus, was the nature of God himself. Secondly, that it is the original and exemplar cause of all all sanctities in the world, which borrow all lustre of lights from the first sanctity. Thirdly, that it hath been through all times in freedom from sin, as well because the created sanctity of Jesus Christ, was governed by the increated sanctity, as for that it was moistened with sources of capital Graces, and inseparably tied to the beatified vision. O Eternal Word! how worthy art thou to be called by thy Prophet Daniel, The Holy * 1.17 of Holies, worthy the Seraphins should sing for thee eternally the Trisagion, Holy, Holy, Holy, worthy to bear the seal of Sanctity, and to imprint thy cha∣racters upon all the Saints. I will establish thee (saith * 1.18 the Scripture) as the true seal of the world, because I have chosen thee.

4. The great and eminent wisdom is united to sanctity: for as very well saith S. Bonaventure: As * 1.19 all plenitude of Grace was in Jesus Christ, so there was a plenitude of wisdom by a necessary association. It was a wisdom increated on the part of the Divinity, a wisdom beatifying, capital, infused, experimental in the holy Humanity, acquired unto it from treasures of infinite sciences; in such sort, that it had knowledge of all things created, past, present, future, possible, im∣possible, discovering the most small Atomes from the highest Heaven, to the lowest depths.

The Word of the celestial Father, God of God, light of * 1.20 light, wisdom of wisdom, knoweth all the Father knows: but knowledge cometh to him from the Father, as well as Essence. It is the river Tygris whereof the Scri∣pture (a) 1.21 speaketh, which overfloweth in the begin∣ning of seasons; the river which spreadeth it self in∣to divers channels to moisten all the wise, which are the plants of his garden. His thoughts are of larger extent than the sea, and his counsels far deeper than abysses.

The two Testaments, as well Old as New, behold Jesus Christ, as the Cherubins did the Propitiatory: but there is as much difference between the Old and New, as between the grain of corn, and the ear, ac∣cording to the saying of Job the Monk, in Photius. The doctrine of Jesus Christ surpasseth all other do∣ctrines, because it hath its force and root in the Cross, as S. Hierom speaketh (b) 1.22: Jesus fortified all his do∣ctrine, by the merit of his Passion.

Adde, that as wisdom is observed in the order and oeconomie of great affairs, when they are well pro∣portioned to their ends, so there cannot be a matter either more important, than that of the eternal salva∣tion of men, or which hath been mannaged with more choice, order, and success, or which hath suc∣ceeded by means more distant from the tracks of humane wisdom. The science of Jesus Christ hath enlightened the most ignorant with the knowledge of secrets unknown to Philosophers, and his word hath been as the eternal seed of so many sundry books, as were hitherto published, and which will en∣crease to the consummation of the world. And al∣though the most able Philosophers, had they been per∣secuted by Tyrants, would not willingly have lost a tooth for defence of their Maxims, yet the wis∣dom of our Saviour is such, that having possessed the heart and hands of those who profess it, causeth them to pour out all the bloud of their veins, and to use so much courage for preservation thereof, as it af∣forded them lights in its establishment.

5. From thence consider, it is his absolute power over * 1.23 all things, and note, if you please, that it is manife∣sted principally in three Articles. First, the facility of prodigies and miracles, which appeared in Jesus Christ. For this large house of nature, which we call the world, had no other motion but from his will, and he therein commanded so universally, that he seemed to hold the Heavens and elements under hire, to be instruments of his wonders. He lighted new stars at his birth; he eclipsed the ancient Sun at his death, he walked on waters, as on marble pavements, he caused the earth to cast up the dead four days af∣ter. We find many of Pharaoh's Magicians have done false miracles; but it was, saith Saint Augu∣stine, by speedily applying active natural things to passive. We find Saints have done true miracles, but in the quality of Ministers. It onely appertaineth to Jesus Christ to do them with an original power, which hath its source in his bosom; with an absolute com∣mand, which receiveth not any modification in all nature; with a simple will, which needeth no other in∣struments. It onely belongeth to him to do them for the full mannage of the worlds government, and to transmit them into the person of Saints, to the con∣summation of Ages.

In the second place, I say this power marvellously shineth in the great Empire of the Church, which his Heavenly Father hath put into his hands to build it, raise it, cement it with his bloud, illuminate it with his lights, nourish it with his substance, to make laws in it, establish Sacraments, eternize sacrifices, create Pastours, and Priests, and invisibly to rule in it by a visible head, a power not to be shaken even unto the gates of hell; to exercise a jurisdiction over souls, to bind them, to unloose them, pardon sins, change hearts, ordain their predestination according to his will. Finally, this great power appears, in that he first of all opened Paradise, his soul being exalted from the first day of his creation, to the vision of Gods Essence, and afterward passing through all the Heavens, to place himself at the right hand of his Father, and put his Elect into the possession of the Kingdom he had purchased by his bloud. Have not we cause to crie out thereupon, and say: O happy he, * 1.24 whom you have chosen, to raise him to the Hypostatical union! He shall dwell in the Palace of the Divinity, and we shall be filled with the blessings of thy house. Thy Temple, which is his sacred Hamanitie, is infinitely holy.

It is said, Justinian having finished the magnificent Church of S. Sophie, which he built with so much in∣dustry and charge, such numbers, and such a general contribution of endeavour, of riches, and power of the whole Empire, placed therein a statue of Solomon, who seemed to be astonished, and to hide himself through shame and confusion, to see his Temple sur∣passed by that of the Emperour. It was a vanity of a worldly Prince: But we in verity, would we re∣present what passeth here, should paint both Moses, and all the Prophets absorpt in a profound reverence, in the consideration of the Temple of the Church, and the wonders of Jesus Christ.

6. Let us for conclusion of this discourse, adore that which we cannot sufficiently comprehend, and endeavour to bear an incomparable love to the Per∣son of our Saviour, for the excellencies we have ex∣pressed. But if you require the practise of this, I say * 1.25 it is reduced to three heads, which are to adhere, to serve, and suffer. The first note of faithfull affe∣ction appears in a strong adherence to the thing belo∣ved, so as the Scripture speaking of love, says, it cau∣seth one soul to clasp unto another. If you begin heartily to love Jesus Christ, you will find you shall think upon him almost insensibly every moment, and, as saith S. Gregorie, every time you fetch your breath, there will come a pleasing idea of God to fill your soul with splendours and affection. You will feel a distast and unsavouriness of heart against all earthly things; so that it will seem to you, that the most pleasing ob∣jects of the world, are mingled with gall and worm∣wood. You will seek for your Jesus in all creatures,

you wil languish after him; all which beareth his name * 1.26 and memory will be delightsome to you; you will speak of him in all companies, you will have an earnest desire to see him honoured, esteemed, acknowledged by all the world. And if you perceive any contempt of his Person, which is so estimable, you will think the apple of your eye is touched. Your solitude will * 1.27 be in Jesus, your discourse of Jesus, Jesus will be in your watchings, and in your sleep, in your affairs, in your recreations, and you will account it a kind of infidelity to loose sight of him but an hour. Love is a great secret, very well understood by Abbot Moses, in Cassianus, Let our soul (saith he) sigh and think it self sequestred from the sovereign goodness, so soon as it looseth never so little sight of the divine presence, ac∣counting it a spiritual fornication to be separated one sole moment from beholding Jesus.

For the second degree, as it is not enough in * 1.28 worldly amities to have affections, languors, and curious lip-complements, but you must necessarily come to some good effects, and considerable offices, which are the marks and cement of true affection; so you must not think the love of Jesus consisteth in slight affectations of idle devotion. He must serve who will love; his will must be wedded, his com∣mand entertained and executed, his liveries put on, and we wholly transformed into him by imitation of his examples. S. Augustine to confound the weak∣ness * 1.29 of our love towards God, pertinently maketh use of the practise of prophane loves. Behold (saith he) these foolish and dishonest Amourists of the world. I demand, whether any one surprized with the love of a woman, attyreth himself any otherwise, than to the liking of his Mistress. If she say, I would not have you wear such a cloke, he puls it off: I com∣mand you in the midst of winter to take a sommer garment, he had rather shiver with cold, than di∣splease a miserable creature. But yet what will she do if he obey not? Will she condemn him to death? Will she send him executioners? Will she thrust him into a dungeon? Nothing less, she will onely say, if you do not this, I will never see you more. This word alone is able to make a man tear him∣self in pieces in the endeavour of complacence, and service. O foul confusion of our life, and prostitu∣tion of spirit! A God, who makes a Paradise of his aspects, and a hell in his separation from us, pro∣miseth never to behold us with a good eye, unless we keep his commandements: nor can his menaces but be most effectual, since he hath sovereign autho∣rity in his hands. He deserves to be served above all things: service done to him is not onely most plea∣sing, but after this life gaineth recompence. In the mean time we rather choose to live the slaves of creatures, and dwell under the tyranny of our passi∣ons, than to embrace the yoke of God. Were it not fit we hereafter order the small service we do to God, as well in our prayers, as actions, in such sort, that there be neither work, word, nor thought from morning till night, which hath not all its ac∣commodations, and is not squared within the rule God desireth of us, with intentions most purified, and indefatigable fervours?

Finally, the last character of love is to suffer for * 1.30 Jesus, the father of sufferings, and King of the af∣flicted. The Kingly Prophet said: I shall be satisfied when thy glory shall appear to me. Another translation importeth, I shall be well pleased, when I shall behold my self marked with the characters of thy sufferings. Jesus Christ in the great sacrifice of patience made in the beginning of Ages, supplyes the person of a great Bishop, putting on flesh wholly imprinted with dolours, a heart drenched in acerbities, a tongue steeped in gall: Round about him are all the most elevated and couragious souls, who all wear his li∣very, and both constantly and gloriously dispose themselves to this great model of dolours. Would we at the sight of so many brave Champions lead a life lazy, languishing, and corrupt? Know we not all creatures of the world groan, and bring forth, that all elements are in travel, and in a ceaseless agitation? The air it self, (say Philosophers) is perpetually strucken with the motion of heaven, as with a ham∣mer or whip, that this benummed mass may not hatch any poyson. Rivers are cleansed, and purified by the streaming current of their waters. The earth is never in repose, and the nature of great things, is generously to suffer evils. The clock goeth on by the help of its counterpoise, and Christian life never proceedeth in virtue, but by counter-ballance of its crosses▪ Our souls are engaged by Oath to this warfare, * 1.31 so soon as first we enter into Christianity, said the no∣ble Tertullian. Suffering is our trade, our vow, our profession. Love, which cannot suffer, is not love, and if it cease to love when it should bear, it never was what it professed.

A lover said in Olympius, that when he was onely * 1.32 some little moment absented from the creature he most loved in the world, all the best seasons were irke∣some, all discourses troublesome, and the greatest de∣lights turned into bitterness. Flower de-luces seem∣ed cole-black in the meadow, when he beheld them in his pensive solitude, roses the most vermillion, grew pale, gilli-flowers lost their lustre, the very bay-trees which resist winters cold, could not withstand the sadness caused by this absence; but in a moment they all appeared quite withered to him. Viands with him had no rellish, wine tast, nor sleep repose. But so soon as this creature returned, all was ani∣mated by her presence. Flower-deluces became white again, roses resumed their vermillion, gilli-flowers their beauty, lawrels their verdure, wine and viands their tastfulness, and sleep its contentment. But if there happened any harsh and painful accidents, which he must bear for her sake, they seemed a Para∣dise.

All worldly loves speak the same; yet are we un∣willing to say, or do any thing for this excellent Word of God, which is endowed with a beauty incomparable, exalted above all the beauties of the sons of men. This Jesus, who maketh a Paradise spring from his eyes; This Jesus, who distilleth honey from lips of roses, for the comfort of his elect; This Jesus, who causeth Nations to tremble under the force of his word, as under flaming arrows, and is attired with the conquest and tropheys of souls.

Behold him on the bright empyreal Heaven, crowned with a diadem of honour, and revested with celestial purple, who regardeth us, who beholdeth us, and never ceaseth to draw us unto him. So many brave spirits have followed him, amongst torrents, thorns, and flames, which they found replenished with a sweetness, that charmed their pain in the sight of their best beloved.

It is this sweetness turned the stones of S. Stephen into flower-de-luces, and changed the burning coles of S. Lawrence into roses. For it, S. Bartholomew des∣poiled himself of his skin as freely as of a garment, and S. Catharine hastened to the wheel armed with keen rasors, S. Tecla to Lyons, S. Agnes to the wood∣pile, S. Cicely to the sharp sword, and S. Appollonia suffered her teeth to be torn out with as much ease, as the tree suffers his leaves to fall away from him. O the sweetness of Jesus, who makes all the valiant, and knoweth how to turn doves into eagles of fire! Shall we never understand, what it is to love him, to∣wards whom all generous hearts sigh, and for whom all charities are crowned with immortal garlands?

Notes

• * 1.1

  Works of Great men. 2 Reg. 18. 18. Vocavitque ti∣tulum nomine suo, & appella∣tur manus Ab∣solom. 3 Reg. 10. 18. Non est factum tale opus in universis re∣gnis. Baron. Annal. Just. 31. Cedr. l. 4. c. 30
• * 1.2

  Singular work of God. A God Incar∣nate.
• * 1.3

  Hilar. 2. de Trinit. Fili∣um mens vere∣tur attingere, & trepidat omnis sermo se prodere.
• * 1.4

  Excellent qualities of Jesus Christ. Isaiah 9. Candor lucis aeternae.
• * 1.5

  Zach. 12. Adrademmon, malogranatum. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 70. Isaiah 64.
• * 1.6

  Revelator se∣cretorum. Genes. 41. Aegyptiis.
• * 1.7

  1 Pet. 2.
• * 1.8

  Jesus a con∣currence of all perfecti∣ons. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.9

  Pacies ultim•• pulchritudinis. Guil. Paris. 1. p. de univer. p. 1. c. 26.
• * 1.10

  Divina assi∣milatio est cau∣sa diversitatis in rebus. S. Thom. opus. 2. c. 102.
• * 1.11

  Colos. 1. 15. Imago Dei in∣visiblis primo∣genitus omnis creaturae, quo∣niam in ipso condita sunt universa, in ipso complacuit omnem pleni∣tudinem inha∣bitare. Per cum & in eo se cog∣nose•• vult De∣us, & celi. Tertul. Ap∣polog. c. 2. Invention of Valentinians.
• * 1.12

  Ʋt sit in om∣nibus prima∣tum tenens. Colos. 1. 19.
• * 1.13

  Three excel∣lencies of Je∣sus, wherein all other are concluded.
• * 1.14

  His sanctity.
• * 1.15

  Exod. 24. 8. Ille verò sum∣ptum sangui∣nem respersit in populum, Hic est san∣guis foederis quod pepigit Dominus no∣biscum. Sancti quasi sanguinetincti.
• * 1.16

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.17

  Ʋngetur San∣ctus Sancto∣rum. Dan. 6. 24.
• * 1.18

  Ponam te qua∣si signaculum, quia te elegi. Agg. 2. 2.
• * 1.19

  His wisdom. Sicut in Chri∣sto fuit omnis plenitudo gra¦tiae, ita & om∣nis plenitudo sapientiae. S. Bonavent. Theol. verit. c. 15. l. 4.
• * 1.20

  Verbum Dei Patris, Deus de Deo, lumend ••••ine, sapien∣tis de sapientiâ novit omnia, quae novit Pa∣ter, sed einoss de Patre est, sicut esse. Aug. l. 15. de civit. c. 14.
• (a) 1.21

  Eccl. 24. Tygris in die∣bus nowrum, flu••ius Dio∣ryx. Amari abundavi•• co∣gitatio ejus, &c.
• (b) 1.22

  Omnem do∣ctrinam suam petibulo robo∣rabat. Hier. ad Aglasiam.
• * 1.23

  His power. Data est mihi ••••nis potestas in coelo, & in terrd. Matth. 28. 18.
• * 1.24

  Beatus quem elegisti & as∣sumpsisli, ha∣bitabit in atri∣is tuis, replebi∣tur in bonis domus tuae: ••ancium est templum tuum, mirabile in ae∣quitate. Psal. 64. Temple of Justinian.
• * 1.25

  Practise of the love of Jesus reduced to 3. heads. 1. To adhere. Conglutinata est anima 〈◊〉〈◊〉 cum ed. Gen. 34. 3.
• * 1.26

  Numquid quem diligit anima mea vidistis. Cantic.
• * 1.27

  Suspiret, ac ••e∣ties se a summo bono anima nostra sentia•• recessisse, quo∣ties se ab illo intuitu depre∣henderit sepa∣ratim, fornica∣tionem judi∣cans, vel mo∣mentaneum a Christi contem∣platione disces∣sum.
• * 1.28

  Siquis diligit me, sermonem meum servabit. Ioan. 14.
• * 1.29

  August. serm. 19. de verbis Apost. Inho∣nestos amatores ••stendite. Si∣quis amore foe∣minae lascivi∣ens, vestis se aliter quàm amatae placet. & illi dixerit nalo te habere tale birrhum; non habebit: si per hyemem illi dicet, in lacinia te amo, eliget tremere quàm displicere. Numquid illa tamen damna∣tura est? Num∣quid adhibitu∣ra tortores? Nunquid in carcerem mis∣sura? Hoc solum ibi timetur, non te videbo, faci∣em meam non videbis.
• * 1.30

  3. To suffer. Satiabor cum apparuit gloria tua. Psal. 16. Satiabor cum aff••ictu•• fuero ad similitudi∣nem tuam.
• * 1.31

  Animas nostr••s authorati, in has pugnas ac∣cessimus. Tertul. ad Scap.
• * 1.32

  Olympius. Te sine, v•• mi∣sero mihi, lilis nigra videntur Pallentesque rosae, &c.