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I Haue allready proued that this text, com∣mands not that God only should be worsh∣ipped, because it saies not thou shallte worship the Lord thy God only; but though it had said soe, yet it were to be vnderstood not to forbid, the exhibiting of all kind of worship to any saue God, but only such worship as is proper to God alone, and which without Sacrilege, and Idolatry cannot be giuen to any
but to God. Thus though Saint Paul say, that God only hath immortality, yet that must be vnderstood of a most diuine, infinite,* 1.1 and vncreated immortali••y proper to God alone, and not of all kinde of immortalities, for then S. Paul would contradict him selfe, when he saith,* 1.2 that our mortall bodies shall put on imusor∣tality. Thus when our Sauiour said, none is good saue one, that is God, it must only be vnderstood of an essentiall, incomprehensible goodnes, for otherwise, that text would be contrarie, to S. Luke, saying and behould there was a man named Ioseph, which was a counseller,* 1.3 a good man and a iust, and to that of the Acts which speaking of S. Barnabas, saith that he was a good man, and full of the holy Ghost.* 1.4 Now as there are different kinds, of Immortalities and goodnesses, the one infinitely perfect, diuine, essentiall, and vncreared, the other, imperfect, humane, ac∣cidentall, and created; soe that the scriptures ascribing the one to God only, and the other to creatures, are easily reconciled, and playnly vnderstood without any shew of contrariety, or contradiction, amongst them selues, or in∣iury to God, soe are there in Scrtpture differ∣ent kindes of worships, the one acknowled∣ging, and exhibiting honour to, an Infinite, diuine, vncreated immortality, and goodesse in the Person, which he worships, and the other a creaded and finite; Thus in the text
cited, Mat. 4.10. Thou shalt worship, the Lord thy God, though the word worship, considered in it selfe, signifie properly both these kinds of worships, yet as it lyes here, it must be taken for the first kinde, of highest and cheifest worship only; but the very same word, both in he∣brew, greeke. latine, and English, in other places of Scripture, must be taken for the Second kinde of lower and inferour worship, acknowledging, and intending only to ex∣presse, an imperfect, limited, and created goodnesse, in the persōs, or things worshpped. Thus we read in Genesis, The sones of thy father shall adore,* 1.5 or worshipp thee Saith Iacob, blessing his sonne Iuda.* 1.6 And of the btetheren of Ios∣eph, saluting theyr brother, when his bretheren had worshipped him, and nothing more ordinary in holy hcripture, then worship giuen to persons in dignity, and authority. As there∣fore this Protestant position, that God only is to be worshipped, being vnderstood (at it must here by the opponent) that noe worship ath all is to be giuen to any saue God, playnly contradicts those and the like places of Scripture. Soe the Romaine Catholique position, that some kinde of worship, is to be exhibited to others, then God, is both euidently consonant to these texts, and noe way dissagreeing, from that of Mat. 4.10. and the like texts, wich command vs to worship God, nay though they should com∣mand
vs to worship God, only, beecause such commands are all wayes to be vnderstood, of that first, and highest kinde of worship, aboue mentioned; neyther is there any possible meanes to reconcile, different places of Scripture, which seeme to ascribe to God only, that, which in other places is ascribed to creatures, but by such distinctions, of per∣fections, or worships, as I haue declared. And this is soe cleare, that it must be, and is con∣fessed, by Protestans themselues, who ge∣nerally graunt, that Religious worship is to be giuen to God only, but ciuil worship to creatures; wich distinction being once ad∣mitted, the opponent, will neuer be able to conuince any thing against the worship of Saincts and Angels, out of Mat. 4.10. for if one will terme the worship giuen to Saincts and Angels, a ciuil worship, as I will presently de∣monstrate Protestants must doe, if they make noe distinction betwixt religious worships, then euen Saincts and Angles may be wors∣hipped at the least with some kinde of ciuil worship, euen according to Protestants, not∣withstanding thath text of Mat. 4.10. which according to them must be vnderstood to forbid only Religious worship to any saue God. But because the common tenet of Ca∣tholique Doctours is, that things created may be worshipped with some kinde of Religious
worship, I will make it euident out of Scrip∣ture, that some Religious worship hath been, and may be lawfully exhibited to creatu∣res, and soe not to God only. Thus wee read in the bookes of kings, that the captaine of 50 men worshipped Elias the Prophete,* 1.7 and 50 men together the Pro∣phete Elizeus, and after the Sunamite re∣ceiuing her reuiued sone, adored the same Prophete; Thesame is of Moyses commanded to adore the groūd where on God stood, and of Dauid commanding to worship the foot∣stoole of God. And least it should be thought that this manner of worshipping was only in vse in the ould testament, wee haue an ex∣presse president of it in the new, for our Sa∣uiour in the reuelation speakes to the Angell of philadelphia thus.* 1.8 Behould I wil make them (that is his enimyes) come and worship before thy feet.
Now that it may appeare, that these acts of worship, were Religious, and not meerely ciuill, wee must know in generall, that worship is nothing but an humiliation of our selues in acknow∣ledgmēt of some goodnesse, and excellēcie, in that which wee worship. Soe that there are two kinds of worship the one interiour, the other exteriour, the interiour is in the minde, and soul only, the exteriour is that interiour signifeyd by some humiliation of the body, soe that though one
may haue the inward of the soule, without any outward or exteriour in the body, yet one can heuer haue a true act of exteriour, or bodily worship without an interiour worship, in the soule, thus the souldiers in the tyme of our Sauiours passiō, though they bended their knees to him, which is one part of exteriour worship taken Separately, and absolutely in it selfe, yet because it was not accompanied with the inward humiliation of the soule, it was noe act of worship, but of mockerie. I say it followes, that as the outward corporall hu∣miliation is constitured, an act of true worship, by the inward intention of the minde, Soe are the different kinds of worships distinguished only by the different intentions, and humi∣liations of the soule; For the very same, ex∣ternall comportment and prostration of the body may be vsed both when wee worship God, an Angell, a Saint, an Apostle, a Bishop, a Priest, a King, a Magistrate, a father, a mot∣her, &c. thus the very same hebrew,* 1.9 and greeke word, is vsed in these different wors∣hips, (the same bowing and kneeling is practised to them all as I haue allready proued. But though the same externall gestur∣es of the body may be vsed to all, yet they b••ome different kinds of worships, according to the different humiliations, intentions, and acknowledgments, which he who worships
desires to exptesse by those outward de∣portments of the body. Thus if when I kneele I intend to exhibite worship to the Creatour and maker of all tkings; that kneeling will be a diuine worship proper to God only; If I kneele with intention to acknowledge only some ciuil dignity, or morall exccllency in the person before whom I keele, it will bc a meere ciuill worship, but if I kneele before, or to some other thing, or person, with intention to acknowledge in them 'a worth or dignity, neyther infinite nor diuine, but finite and createed, neyther yet ciuil, morall, humane, and naturall, but christian, spirituall, and su∣pernaturall, such a kneeling will neither be an act of diuine worship, proper to God only, nor of ciuill worship, proper to persons or things indued with meare humane, and na∣turall, excellences, but will be an act of super∣naturall, and religious worship taken in a lar∣ger sense, as I shall presently declare. Thus wee see that the different intentions of the mynde, make the same externall, kneelings of the body, to be differēt kinds of worships, by intending there by to acknowledge, a worth in that which is worshipped, diuine, Supernaturall, or ciuill; soe that all the diffi∣culty in this matter, consists in shewing clearly, that there are these three different worths, or excellencies, to be acknowledged and ho∣nored,
by an act of worship. Two of these, to witt, diuine, and ciuill excellency, the one found in God alone, the other in the ciuill Magistrate, all Protestans Acknowledge, the difficulty therefore at the last, comes to make it eleare, that there is allso a third worth, and excellency, which is neyther infinite, nor in∣created, nor diuine, nor yet humane, or na∣turall, but wholy spirituall, and supernaturall, inspired or communicated, aboue all reach, of naturall force and light, from the holy Ghost, and giuen to men, through the only merits, and by the authority of our Sauiour. These heauenly excellencies I find to be of two sorts the one internall, and iustifying graces and gifts, or at the least giuen freely to men, as other supernaturall things: the other externall powers and authorities: both which I will conuince out of holy Scripture, to be such supernaturall gifts of God as I haue affirmed. S. Iames, speaking of the internall graces saith thus.* 1.10 Euery best and perfect gift is from aboue, descending from the father of light. And S. Paul by the grace of God I am what I am, and his grace was not voyd in me. and that of our Souiour, without me yee can doe nothing. And S. Iohn. Soe many as receiued him he gaue them the power to become the sones of God, who are not born of blood, nor of the will of the flesh, nor of the will of man but of God. And many like texts, which
euidently proue, that all true grace, and Sancttitie, is a free gift of God, aboue the force of mans nature, vnderstanding and will, and this Protestans commonly graunt, and noe Christian can deny, without falling in to Pelagianisme. Concerning the externall au∣thority, dignity, and preheminencie of Eccle∣siasticall persones in the true Christian church, they are as euidently ascribed to Christ, and the holy Ghost as the former. Thus S. Paul. And some verily God hath set in the church,* 1.11 first Apo∣stles, secondly Prophetes, thirdly Doctours, next mirac∣les, then graces of doing cures, helps, gouermens, kinds of tongues. Which he ascribes with many other heauenly gifts, to the holy Ghost, towards the begining of this chapter, in the words fol∣lowing. And there are diuisions of graces, but the same spirit.* 1.12 And there are diuisions of ministries, but the same Lord. And there are diuisions of workes but the same God who workes all in all; But to euery one is giuen the manifestation of the spirit to profit. To one by the spirit is giuen the word of wisdome; but to another the word of knowledge according to the fame spirit: to an an other faith in one spirit: to an other the worke of power, to an other Prophesie, to an other discretion of spirits; to an other kinds of tongues, to an other interpretation of speeches. All these, workes one an the same spirit diuiding to euery one as he will. And to the Galathians.* 1.13 And he (that is our Sauiour) hath giuen some to be Apostles, others to
be Prophets, others to be Euangelists, but others to be Pastours and Doctours, to the consummation of the Saints, into the worke of the ministry to the edifying of the body of Christ, till wee all meete in the vnity of faith, and the acknowledgment of the sone of God, in a perfect man, in the fullnesse of the age of Christ, whence it is eleare, that not only in the Apost∣les tyme, but through all ages till the end of the world, the dignities in the church were to be guifts of our Sauiour, and not conferred by any authority purely humane, and na∣turall. And as those testimonies couince, that both inward holinesse, and ecclesiasticall dignities are gifts of the holy Ghost, and con∣ferred by the power and Authority, deriued from Christ; soe lickewise the worth and ex∣cellency of the Saints in heauen, are to be ac∣counted the highest and chiefest supernaturall gifts, and graces of God. Thus S. Paul.* 1.14 The grace of God (Protestants reade the gift of God) is eternall life, which all the Saints of heauen inioy. And S. Iohn. Be faithfull vntill death,* 1.15 and I will giue the a crowne of life. And S. Mat. Yee shall sit vppon twelue seates, iudging the twelue tribes of Israell. And S. Paul. Know you not that the Saints shal iudge the world, if the world shall be iudged by you, are you vn∣worthie to iudge of small matters. Know you not that vvee shall iudge the Angells, how much more things of this life. And S. Iohn, brings in the 24. Elders, say∣ing,* 1.16 thou hast made vs a kindome and Priestes and vve
shall reigne vppon the earth. whence most clearly appeares, that the Saints in heauen haue those two highest dignities which are in esteeme amongst men, of Iudges, and Kings of the whole world, which notwithstanding is aboue the power of all mortall men to confer vppon them, and only in the power of God, and therefore these iudiciary▪ and Royall powers must be of a higher ranck and order, then are any dignities meerely ciuill, humane, and naturall. And the like dignities are ascrib∣ed in holy writ, to the Angells, for our Saui∣our calls them holy Angells,* 1.17 and soe they must haue true holinesse, wihch is a gift of God aboue the force of nature. They were the Promulgers of the ould lavv, the Embassadours of God, in matters of highest concernment, the inflicters of Gods punischments, Gen. 19.1. Reu. 15. trough out. The captaines & generalls of the armies of God. Iosua 5.14. The Gouerners & controulers of kingdomes. Dan. 10.12.13.14. The. deuiders of the Reprobate, from the elect in the day of Iudgment. Mat. 13.49. And the Sendres of the wicked in to hell fier. ibidem. with many such like digni∣ties, and preheminences, all great and high in them selues, and aboue the reach, both of all humane, and Angelicall nature, bestowed freely vppon them, through the liberality of God. And as this supernaturall excellency is found in Saints and Angells, soe is it ascribed
all soe to other things in Scripture, to which God hath freely communicated certaine blessings and priuileges. Thus we read in Iosua. Loose the shoes from thy feete,* 1.18 for the place where thou standest is holy. And in Exodus. Loose thy shoes from thy feete, sor the place where thou standest is holy ground. Thus the bread of the temple, is called holy bread, and sanctifyed bread. The Temple is called holy, yea soe holy, that our sauiour saith, that the temple Sanctisieth the gold, which is in it, and the Alter sanctifieth the gift which is offered vppon it Thus the most in∣ward place, of the temple, had noe other na∣me, then Sanctam Sanctorum, the holy of holies, that is the most holy place of the whole world. The holinesse of these, and the like things, where in soeuer it consisted, issued not from any ciuill, or humane power, but was drawne from the power, and authority of God, as authour of the true Sauing religion of those times. Thus I haue made it cleare out of Scripture, that there is a worth, a dignity, a power, an excellency, which is meerely created, and infinitely inferiour, to the attrib∣utes, and perfections of God, and yet far ex∣celling all ciuill, and humane worth, and aboue the reatch, sphere, and force of all ciuill power and authority. The most cleare rule, to the capacity of the vulgar, to disting∣uish, ciuill, worths and excellencies, from Spi∣rituall
and supernaturall, is, that those which are common to the true religion, with all other kinds and professions of men, are only ciuill and naturall, such as are, wit, vnder∣standing, knowledge, learning, eloquence, no∣bility, valour, Gouernment, Magistracy, &c. But those which are proper to the true reli∣gion, are Spirituall, and Supernaturall, as are, the dignity of a Saint in heauen, of an Angell, a holy man yet liuing, a Prophet, an Appostle, a Bishop, a Priest, a Godfather, a God mother, &c. And because these and the likc excellencies, are proper to religion, they may in a large sence, be termed religious excellencies, or dignities· That this may be better vnderstood, the Reader, may take notice, that the word Reli∣gion, may eyther be taken in a strict sense, for the vertue of Religion, as it is distinguished, from othet infused, and supernaturall vertues, whereby true worship and honour is giuen to God: or in a more large and generall sence, for the whole profession of those who esteeme them selues to haue the true sauing way of seruing God, and attaining Saluation. And this is the more obuious, and vulgar vnderstanding of this word Religion, thus we commonly say the Catholicque Religion, &c. that is theyr whole beleefe, and profession. In the first strict and and rigid sense, Religion is taken amongst the Schoole doctours, when they dispute of the
nature of infused vertues: and in the like sense it is often taken in the bookes of Moyses, Exod. 12.26.43. Exod. 29.9. Leuit. 26.31. n. 19.2. where it is restrayned eyther to sacrifice,* 1.19 or or some other worshrp of God. In the Se∣cond more large acception, it is found, both in the old and new testament. Hester 8.17. Soe that many of an other nation and sect, ioyned them selues to theyr Religion and ceremonies. Hester 9.27. Vppon all those who would vnite them selues to theyr Religion. Acts 26.3. Saint Paul saith, that before his conuersion, Hee liued a Pharesie ac∣cording to the most certaine sect of his Religion. Iames e. 2. If any one seeme to be religious and brid∣leth not his tongue, this mans religion is vaine.* 1.20 In which texts it is manifest that Religion is taken for the whole beleefe, and Profession, both of Iewes and Christians. Hence it followes, that as the word Religion, soe the word Religious, deri∣ued from it, may be taken in the two fore said differēte senses; yet I find it vsually in Scriptu∣re in the secōd larger acception, where a Reli∣gious Persone signifies nothing, but a person truly deuout, vertuous, and fairhfull. Thus Acts 2.5. But there vvere dvvelling in Ierusalem Ievves Re∣ligious men of all nations vvhieh are vnder heauen. And Acts 10.2. where it is said of Cornelius, that he vvas Religious, and fearing God vvith his vvhole houshould, giuing many almes to the common people, and all vvayes praying God. And Acts 13.50.
The Iewes stirred vp certaine Religious, and honest woemen, and the chiefe of the citty, &c. And Iames the 1.26.* 1.21 If any man seeme to himselfe to be Religious, not bridling his tongue this mans Religion is vaine where Religious, is taken for pious, vertuous &c. For ells the ill gouernment of the tongue, would not hinder a true exercise of the vertue of religion, strictly vnderstood as it differs from other theologicall and morall vertues, as it hinders not the true exercise of faith and hope; as they are particular vertues. This large acception therefore of these words Religion, and Religious, being soe clearely deliuered in Scripture It will be sufficient for defence of the Catholique Romaine faith in this point, to affirme, that when our Doctours say that any thing created may be or is, worshipped with Religious worship, that it is Religious in this large acception found soe fa∣miliarly in Scripture, that is, vertuous, pious, christian, a worship belonging to our Reli∣gion, proper to our Religion, and tending finally to the acknowledgment of God, and our Sauiours honour, as authour of our faith and Religion. Soe that hauing these references to Gods honour, though those Acts of Religious worship tend immediately to the acknowledge¦ment of some created supernaiurall excellen∣ce in that which wee worshipp, by them, yet that hinders not theyr beeing Religious acts
in this larger sence. As appeares by these foll∣owing texts of Scripture; where Moyses is commaunded to prescribe certaine ceremo∣niall rites in Sacrifices, & Holocausts,* 1.22 amongst which one was, that the brest & right Should∣er of that which was offered in sacrifice, should be giuen to the Priests, as belonging to them by right and ordinance of God, The giuing of these two parts of the thing offered to the priest, was an action done immediately to a pure creature, and not to God, and yet it is called Religion, as appeares by the words. These things God commaunded to be giuen to them (that is to Aaron, and his ofspring, as it is in the precedent words,) from the children of Is∣raell, by a perpetuall Religion in theyr generations. Secondly S. Iames. Pure and vndefiled Religion with God, and the father is this, to visite the orphanes,* 1.23 and widowes in theyr tribulation, and to keepe him∣selfe vnspotted in this life. where a worke of mercy to the pore is called Religion, that is a worke proceeding from Religion, and belongrg to Religion, though done to creatures, such as are orphanes and wedows.
All that I haue cited out of Scripture in the discouery of this second mistake, will, I hope, haue cōuinced the iudicious, and well minded Reader, that there is a Supernaturall created excellency, communicated liberally from Allm: God to some creatures, infinitely below
the diuine, excellency of God, and yet far aboue all naturall and ciuill worth, which therefore must deserue honour, and worship seeing that naturall and ciuill excellencies, (euen according to protestants) though far inferiour to them, deserue it. which worship seeing it is done in acknowledgment of the Spirituall and supernaturall dignities, which are only proper to Gods true religion, and soe are religious excellencies, may be rightly termed a religious worship in the fore named sense: For seeing the humble acknowledgmēt of diuine perfections, is deseruedly termed diuine worship, and of ciuill, perfections, rightly styled, ciuill worship soe the humble acknow∣ledgment of religious perfections, for the like reason, is to be named Religious worship. which will yet seeme lesse strange, to an in∣differēt eye if one consider, that the some dif∣ferent degrees may be found in Acts of other vertues, which are here foūd in worships. I haue allready proued from Scripture that there are different kinds and degrees of feares, and loues. whence it followes, that when one feares the iustice and wrath of some ciuill Prince, or magistrate, it may be called ciuill feare, but when one feares the iustice and authority of an Apostle, a Prophet, &c. whose power is drawn from Religion, it may be named a Re∣ligious seare.* 1.24 Thus the feare of Adam, hiding
himselfe from God, was a diuine feare.* 1.25 The feare of Adonias flying from king Salomon, was a ciuill feare: but the feare of the Prim••∣tiue Christians of S. Peeter, when Ananias fel down dead at his feete, was a Religious feare. And the same distinction is in differēt ordres of loue. S. Peeter loued our Sauiour as his God and Redcemer, with diuine loue. Ifack loued Esau, with a ciuill loue;* 1.26 but the Primitiue Christians loued S. Paul, with a Religious loue. And in the same manner, as I haue allready Proued, Moyses worshipped the infinit ma∣iesty of God, with a diuine worship, the children of Iacob worshipped the power and excel∣lency of Ioseph, with a ciuill worship, but rhe Sunamite worshipped Elizeus, and the capt∣aine of fifty men, Elias, (whose authorities were deriued, known, and acknowledged only from faith, and Religion) with Reli∣gious worship.
And the giuing such a Religious worship as this, which I haue described to a creature is soe far from derogating any thing from the due worship of God, or from ascribing any worship proper to him, to any creature, that it would be an insufferable iniury to God, And horrid Sacriledge, to affirme that he is to be worshipped, with any such worship for that were to acknowledge in him only a created, finite, & imperfect excellencie, which were
to make him an Idoll, & a false God. Neyther can his honour be any thing diminished by exhibiting this kinde of Religious worship, to a creature indued with spitituall graces, for his honour cannot be iniured, but by giuing to a creature the wotship proper, and due to him only, seeing therefore this is no worship due to him neyther only nor at all, it cannot be any way a preiudice to his honour. For as ciuill and religious feare, and loue commanded to be giuen to creatures, is no way preiudi∣cious to the diuine feare and loue which we-owe to God; Soe neyther can ciuill, nor reli¦gious worship commaunded to be exhibited to creatures, (as I haue proued) be preiudicious to the highest diuine worship which we owe to God. And thus much Allm: God seemes to say by his Ptophet Isay.* 1.27 I am the Lord this is my name, I will not giue my glory to any other, nor my praise to Idols. where he saith not, I will not giue glory to any other, for that would be contrary to the words of the Psalmist, speaking of man in his first creation,* 1.28 Thou hast crowned him with glory and honour, but I will not giue my glory to an other, that is that infinite glory which properly belongs to God only, wich is specifyed in the precedent words, I am the Lord, this in my name, soe that God wil neuer giue that which is his proper name and title, to be Lord of all things, to an other; which is
yet more expressely set down, by the same Prophet, And I will not giue my glory to an other: heare o Iacob and Israell whom I call. I,* 1.29 I my selfe am the firrst, and I am the last. And my hand also layd tbe foundarions of the earth, and my right hand measured the heauens, &c. This is that glory proper to him alone, of being the eternall God, creator of heauen and earth, which he will not giue to an other: which soe long as he keepes inuiolable to him selfe, all vnder glories limited and created, which are like soe many little motes compared with the infinite extent, and light of his glory, he both liberally giues himselfe, and wills they should respecti∣uely be giuen to his creatures. If not withst∣anding all these euidences both of Scripture and Reason, any one should remayne soe strangely willfull, and immouable, by force of education, and continuall custome from his infancie, as to deny all kind of Religious worship in how large a sence soeuer it be taken, to be lawfully exhibited to any saue God alone. I say if any such should be found; soe long as he yeelds to the thing it selfe, that is, to exhibite reuerence, and worship to per∣sons, and things in acknowledgement of the supernaturall, and free gifts, graces, and bles∣singes of God, where with they are inriched. (as I haue shewed many holy persons men∣tioned in the Scriptures, haue done) let him
call that worship supernaturall, or christian, or pious, or an exterordinary ranke of ciuill worship, I shall not much contend about rhe name, when the thing is done. For what soeuer he call it, it is, and cannot but be, a Re∣ligious worship in it selfe, at least in that large sense, soe clearely drawn from the Seriptures. And Thus much of the discouery & redresse of the second mistake.
1. Tim. 6.15.
1. Cor. 15.54. Lue. 18.19
Luc▪ 2••.25.
Acts 11.23
Gen▪ 49.8.
Gen. 42.6.
2. 4. Reg. 1.13. 2. 4. Reg. 2.15. 2. 4. Reg. 4.37. Exod. 3.5. Psal. 99.5.
Reu. 3.9.
Exod. 20.4. Gen. 49.8. Gen. 42.6. 2. King. 1.13. 2. King. 2.15. 2. King. 4.37.
Iames 1.17. 1. Ccr. 15. v. 10. Iohn. 15. v. 5. Iohn. 1.10.
1. Cor. 12. v. 28.29.
1. Cor. 12.4.5.6.7.9.10.
Gallath. 4.11.12.
Rom. ••.23.
Reuel. 2.10. Mat. 19.18. 1, Cor. 6.2.3.4.
Reu. 5.19▪
Luck 9.26. Mare. 8.36. Acts 7.53. Gen, 19.1. Luc. 1·11. 1. Mat. 20.
Iosua 5.16. Exod. 3.5. 1 King 21.4.6. Psal. ••.8. Ps. 10.4. Ps. 17.7. Mat. 23.17.18.19. Exod. Leui••. Numbers &c.
Num▪ 19.2.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Religious, pious, ac∣cording to scapula. Deuou•• in the pro∣••estant Bi∣bles. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, According to scapula, amongst Ecclesia∣sticall Au∣thores, Re∣ligious, Pious, the protestants translate i•• Deuou••.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Religious in protestāt Bibles.
Leuit. 7.6.
Iames 1.17.
Gen. 3.10.
1. Kings 1, Acts▪ Acts 5, ••▪
Iohn. 21.••7. Gen. 25.28. Acts 20, 37.
Isay 42.8.
Psal. 8.6.
Isay 48.11.12.1••.