Gods holy house and service according to the primitive and most Christian forme thereof, described by Foulke Robarts, Batchelor of Divinity, and prebendary of Norvvich.

CHAP. X. The severall gestures used by Gods Servants in his worship are all free from Superstition.

WEE have hitherto made scearch, in and about the house of God, or place of Christian assembly, wee have carefully pryed into every nooke and corner thereof, and ob∣served the Servants of God, performing worship unto God, so as their inward devotions are de∣clared and expressed by their outward gestures and demeanures; God being so worshipped by their whole man, body and Soule. But in all this wee have found no Superstition. But 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 all things decently and in good order. Come we now and examin those outward demea∣nures, gestures and expressions, severally and per∣ticularly: And all that wee do in our Churches in their distinct formes and postures: least yet, un∣der any of them, some peece of superstition be par∣adventure concealed, and here I must confesse, some evill Surmisers have unjustly caused much sus∣pition: For, our justification therefore and the manifesting of truth to Gods glory, Come and see all that is done in our Churches.

Wee confesse our sinnes unto God. Wee begge pardon at the hands of God. Wee give God thanks for what wee have received▪ Wee crave from God what wee stand in need of. Wee remember the afflictions of all distressed people, with our prayers for them all, and our almes to the poorer sort. We reade, and heare read, the holy Bible and godly expositions, homilyes and sermons, whereby the ignorant are instructed, the unruly admonished, the backward exhorted, the hard-hearted terrefi∣ed, the feeble encouraged the aflicted conscience comforted. We administer the Sacraments of Bap∣tisme and the Lords supper. Is any of these any su∣perstitious act? Our scrupulous brethren allow all this. But then thus they take exception.

In your very entrance into the Church, you [Object.] put off your hats and kneele downe and pray: as if either God were not in other places: or, that wee might not pray, but in the Church.

If we taught men, that they ought not to pray [Ans.] anywhere else, but in a Church, or place conse∣crated: or that we did not use to pray in any other place: then, there were some cause to object thus against us. But we are in our Churches, from time to time called upon, to pray continually, and in all things to give thankes. Is it not thus extant in our booke of common prayer? It is very meete right and our bounden duty, that we should at all times and in all places give thankes to thee O holy father, Lord of heaven and earth. Is there not in that booke speciall service to be used in privat houses, at the bed side of

sick people? Is not the booke it selfe free and vendible, by every Stationer, not only for the publick worship in Churches: but also for the use of every private man in his own house? Be there not also plenty of other bookes in print, of formes of prayers to be made unto God, upon severall occa∣sions at any time, in any place, by any man, whose soule is possessed with so good devotion? And therfore it is plaine, that our devotion and disci∣pline doth not therfore encline us to pray, when we come within a Church; as if we held that the only place, where a man may pray: but for that the Church is an house of prayer (as we have alrea∣dy shewed) this very place putteth a man in mind, and calleth upon him, there specially, to pray: in somuch that it is a place purposely set apart, for that very end and purpose: that whatsoever a man doth elsewhere, yet here he should pray because this is the house of prayer. We uncover our heads in the Church: as in the presence Chamber on earth, of the King of heaven and earth. And when we pray, we kneele, because kneeling is the gesture of humility, becomming a man who preferreth his petition, to the God of heaven.

In the fourth Century, a time abounding with prodigious haeresies, arose one Eustachius, who, among others of his prophane opinions, wherwith many became infected, maintained: that Churches and meetings therein are to be despised. Damascus and Saint Augustin mention this to have been the haeresie of the Messalini otherwise called Euchites

and Enthusiastes, who also had so meane an opinion of Baptisme and the Lords supper, as that they held them altogether uneffectuall and unprofitable: as Theodoret reporteth. Turrecremata telleth us, that the fratricellian haeritiques a most impure sect, main∣tained among other things, Eccelsiam non plus va∣lere ad orandum: quam porcorum stabulum. i. That the Church avayleth a man for prayer, no more then a swine-sty. O my brethren, conforme not yourselves to the abominable fancies of these filthie dreamers, odious to God, and in the judgment of the Church damned haeretiques.

To pray, is no superstitius act. To pray knee∣ling is no superstition. To pray in a Church, as we shewed cap. 4. is no superstition. To use reverend gestures and behaviour of humility, in the presence of God, is no superstition. To repute the Church to be Gods house is no superstition, Therefore, for a man entring into a Church to put off his hat, and being come in, to kneele downe and to pray to God: are no superstition but pious acts of chri∣stian devotion.

You have so many severall gestures and postures; [Ob.] sometimes sitting; sometimes kneeling; sometimes standing; sometimes bowing. Why may not men use what gestures they please: so that the heart be right?

I have already shewed that a reverend heart can [Ans.] not but produce reverend demeanure in Gods wor∣ship. And yet further to answer this cavill, I say. It is not inough, that our gestures be reverend and

sober, in the generall, except also they be suteable and fit to expresse the present act, whereto they are applyed. And first, for sitting. If humane frailty specially in aged people, could endure it) sitting would not at all be used in the house of God; spe∣cially during the holy businesse of Gods service. But in consideration of the infirmity of flesh and blood, Rest is sometimes requisite: least too much weakenesse either diminish or disturb devotion. Therefore, the indulgence of the Church permitteth us, to sit whilest the mini∣ster is reading or expounding any part of the word of God for our instruction: and while doctrines are taught and applyed for our fur∣ther edification. But when we come to utter an hymne or petition, then the minister, who be∣fore spake unto the people, doth now joyn with the people: and both minister and people, with one heart and voice, joyn in a language to al∣mighty God. And therefore, compose themselves to a gesture of solemne adoration and worship: which I never knew sitting to be: neither do I thnike that any president can be found in all the whole Bible, of any, either Congregations assem∣bled or persons in privat, sitting at their solemn worship of almighty God. We find in the revela∣tion God described upon his throne: and foure and twenty Elders, wearing crownes, sitting up∣on so many seates, round about the throne. And anon, those Elders betake themselves to worship him that sitteth on the throne. But now they keepe

themselves no longer on their seates: when they are to performe the act of solemne worship. But they fall downe before him that sate on the throne, and cast their crownes before the throne saying, Thou art worthy O Lord to receive glory &c. So also cap. 11. ver. 16. there are 24 Elders, who sit before God, on their seates. But when they worship they fall downe on their faces. We read also of some that worshipped God standing. So did the publican 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 standing a far off, he said: God be mercifull to me a sinner. And a great company whom no man could number, did stand before the throne, in the sight of the Lambe and cryed with a loud voice saying: Salvation from our God which sitteth on the throne. And therefore we give glory to the father sonne and holy Ghost: or recite some hymne, appoin∣ted by the Church to be pronounced by the Mi∣nister and people joyntly, to glorifie and praise God withall standing; both in imitation of these examples, and also accompting it the more reve∣rend gesture then sitting (which we never finde used in the solemne and publique worship by Gods people. And in all this no man can point out any Superstition.

Againe, we use the gesture of standing, when wee publiquely rehearse the articles of our faith, or attend unto those choise portions of the Go∣spell, appointed for their speciall times and oc∣casions. And both these are the same: For, the Creede is the breviate of the Gospell, and the Go∣spell is in the Creede or the articles of our Faith at

large. At the rehearsing of the one, and at the reading of the other, we stand up. The reason is, to signifie and expresse hereby our resolution and readynesse to stand, and persevere to the end, in this Faith, which we do professe. And this ex∣pression is according to scripture: which by the metaphor of standing setteth out Christian forti∣tude and perseverance as Rom. 5. 2. we are by faitb admitted to this grace wherein we stand. And cap. 11. 20. Thou standest by faith. So 1 Cor. 16. 13. Stande in the faith. And 1 Pet. 5. 12. This is the grace wherein yee stand. So then, we by this gesture of standing at the Creede or Gospell, pro∣fesse our constancy or perseverance.

But when the scripture speaketh of standing in [Ob.] grace or in the faith, it doth not intend a bodily but a spirituall standing.

It is very true. And when wee by our bodily standing do professe our spirituall standing, we do [Ans.] herein no whit swarve from the meaning of the Scripture: But what the Scripture expresseth in word, we declare by a gesture, of the same signification. And so, in this is no superstition.

One would think that no body should be so ab∣surd, as to dislike the gesture of kneeling in prayer. But because I have seene with mine eyes, and that not seldome, whole troops of men and women, and those not of the meanest, in the time and place of divine Service, while prayers and suppli∣cations were made unto God, sit all the while. I think not altogether needlesse, to free the gesture

of kneeling in Gods worship, from all suspition of superstition. And that by precept, practise and reason, For precept take the words of the Psalmist O come, let us worship and fall downe, and kneele, be∣fore the Lord our maker. For practice we will looke upon the farest president. Our blessed Lord and Saviour Jesus Christ kneeled downe and prayed. If men will be ruled by reason, they will not, when they are to petition the King, of Kings, omit such a gesture of humility, as kneeling is, being the most suitable for a man at his prayers, and for this cause we kneele at the holy Communion recei∣ving; whereat, we both lift up thankfull hearts unto God, for the death and resurection of Jesus Christ: as also beg of God, that by the merits there∣of, our bodies and Soules may be preserved to everla∣sting life? It is not denyed, but that a man may pray sitting, walking, standing or layd along: For we ought to pray alwayes. But when a man beta∣keth himselfe to a set exercise of prayer, and that specially, in the publique Congregation, knee∣ling is the fittest, and no Superstitious ge∣sture.

But, though divers things in use with you in [Ob.] your worship, might in themselves be something indifferent and tollerable, yet there are some ge∣stures used in your Churches, very offensive to weake Consciences and therefore ought to be for∣borne.

How weake the consciences of these men be, I must leave it to God to judge of. But I must

needes thinke that their fancies are strong whilest they will not beleeve, but that they have better knowledge then their teachers, and more wis∣dome then their Governors. For, they will pre∣scribe, what the minister must teach, and how, both Church and Common-wealth must be orde∣red. And wherein their Ministers teach, or their Governours Command, otherwise then they like of, they will slight the one, and disobey the other. But, to come to the point. What is that, which is so offensive above the rest. Let it come forth: and shewe its Superstitious face: that when wee see it to be such wee may abhor it thereafter. It is, as I am told (for else I should never have magnified it) The bowing which wee use at the name of Jesus and at the Communion Ta∣ble.

For, as the name of Jesus, the plaine text telleth me: that every knee shall bow thereat. But forward people thinke to evade the authority of this text, by saying, that the word Name doth in scripture sometimes signifie power. And this wee deny not: and wee acknowledge further, that it also signifieth divers other things, as, fame or renoune 2 Cro. 26. 8. His name went forth to the entrance of Aegypt. So it signifieth also Posterity Deut. 25 7. My husbands brother refuseth to raise up a name unto his brother. It is taken for memory or re∣membran•••• Es. 56. 5. God will give the eunuches in his house a name. But now what of all this? will they say that the reverence mentioned in the text

Philip. 2. is to be given peradventure to the power, renown or memory of the sonne of God: and not to be done, when wee heare him named by the name JESUS? But then, here would I know of them, which of these, power renowne or memory, shall I conceive to be meant in this text by the word Name? If they say, his power, then I aske why not his renowne? If they say his renowne, then why, not his memoriall? For, the word Name doth in Scripture, by a trope, signifie e∣very one of these. And when we leave the pro∣per sence of any word in Scripture, wee must shew some necessity why we do so, and make it plaine, that it must be taken in that significative sence, which we give therof. It is not inough to say, such a word is in some places taken in a figurative sence and therefore I will so understand it here, and where I list besides. St Austine, dealing with such loose expounders of Scripture, saith Nihil facilius est quam dicere Tropus est: figura est, modus quidam dicendi est, Hebraismus est. i. It is an easie matter to say, it is a Trope: It is a figure: It is a certaine forme of speech: It is an Hebraisme. And there∣fore he giveth this rule. Oratio figurata est; quae proprieintellecta, nec ad fidem nec ad dilectionem nec ad ullam aedificationem accōmodari potest. i. Then is the speech figurative, when it cannot be made to serve, for either faith or charity or any edification, in the proper sence of the words. Illy••••cus, that one of the centuristes, well knowne to be no friend to Superstition doth among the rest of his rules,

for the right understāding of scripture, give this for one. Verba sacrarū literarū proprie acccipienda sunt, nisi loci sensus in aliquē fidei articulū propalā incur∣rat. i. The words of holy Scripture are to be under∣stood in their proper sence: ecept that so, the mea∣ning of the words do directy fal foul upon some ar∣ticles of faith. And in an other place he thus advi∣seth. Ne quaerat aliquis umbras aut sectetur som∣nia allegorianum, nisi manifesta sit allegoria; & lite∣ralis sēsus sit alioquin inutilis aut absurdus. i. let not a man hunt after shadows or dreame of allegories, except there be a manifest allegory: And that with∣out an allegory, the literall sense be unprofitable and absurd. And to this point a learned Countri∣man of our own speaketh home, saying Allegoryes are to be admitted, when the words sound against com∣mon reason, analogy of faith or good manners.

Let us consider these rules, and see, if there be any necessity that the word Name, in the text to the Philipians, be understood in any other then the proper sense. Is it against common reason, Faith, Charity or good manners, so to understand it? Or is it against the scope of that place, or of any other part or peece of scripture; for me to bow my knee, or to expresse reverence, by any seemly outward gesture, when I heare my blessed Lord and Saviour named, by his proper name, JESUS? How then dare I suffer my fancy, here to leave the prop•••• ••••ase, and to devise a figure: as if I might worke the Scripture, like a nose of waxe, as I list my self? I will here adde one rule more which

we have from Saint Hillary. Optimus lector est, qui dictorum intelligentiam expectat ex dictis, potius quam imponat, et retulerit potius quam attulerit: Neque cogat id videri dictis contineri, quod ante le∣ctionem praesumpserit intelligendum. i. He is the best reader of Scriptures, who lookes for the meaning of the words in the words, rather then putteth or imposeth a meaning upon them: who fetcheth the sense from the words, rather then bringeth it unto them. And who enforceth not that to seem to be contained in them, which he presumed to find there before he read them.

If any man will contend that yet there is an alle∣gory [Ob.] in that text, because knees are there ascribed to things in heaven and things in earth and things un∣der the earth. I answer, that when knees are ascribed [Ans.] to things which properly have none, there, ne∣cessity enforceth us to acknowledge a figure. But the Son of, God our blessed Saviour hath a name, even the name JESUS, in the proper sense. And men have knees, not figuratively, but properly. Therefore it is without any figure, to say, that men having knees naturally, shall bow those knees at the name JESUS, which is not a metaphorical but the proper name of the Son of God. And so there is no necessity to seeke a figure in that text in the word name, or in the word knees, so farre as the duty concerneth man. But it is very dange∣rous, against the faith of a good Conscience, and against the true rules of right interpreting the Scriptures, thus to rove at figures and to imagine

allegories where we need not: and upon bare un∣certaine conjectures, not knowing certainly, what to stand unto.

But by this bowing at the name of Jesus we shall [Object.] magnifie the Son above the Father and the holy Ghost.

No such matter; but we shall honour the Father [Ans.] in the Son: For so saith the text, that this is done to the glory of God the Father. And seeing no man can say that Jesus is the Lord: but by the holy Ghost: Let us never feare, that, that respect which we do to our Saviour, by the instinct and direction of the holy Ghost, can be any diminution or disparagement to the holy Ghost. Will any man say, that the bles∣sed virgin Mary, did disparage either the Father or the holy Ghost, when she said: My spirit rejoiceth in God my Saviour?

But why then is this reverence done at the name [Quest.] of the second person, more then at the name of the first or third? [Ans.]

Because that, not the Father nor the holy Ghost but the Son made himselfe of no reputation and tooke upon him the shape of a servant and became obedient to the death, even the death of the Crosse; therefore God hath exalted Him and given Him a name above every name that at the name of Jesus every Knee should bow.

Shall I reverence a word or bow to a sound of letters? [Quest.]

We bow to and worship, not the word, sound [Ans.] or letters: but God, thereby expressed. The word is our Remembrancer, to put us in

minde of the duty which we owe to God our Savi∣our.

Why is this speciall reverence done at this, more then at any other name of God? [Quest.]

Every name of God is reverend and holy. But whereas a sinfull man shall find terror, in other [Ans.] names of God, expressing his Majesty, Power, Justice and the like: This is the only name of God which fully setteth out unto us the mercy of God to eternall salvation. For, therefore is he called Jesus, because he shall save his people from their sinnes. And, there is no other name under heaven given, whereby we must be saved. For so much therefore, as in this name we find the greatest, yea unspeaka∣ble Comfort: It is agreeable to good reason, that we be by this name stirred up and affected with un∣speakable joy within: and that we make expressi∣on thereof, to the glory of God, by devout out∣ward reverence.

I would, my brethren which are so scrupulous in this point, would, without prejudice, read the learned and cleare tteatises, which are extant on this argument: and specially that exquisite peece of that most learned and judicious Bishop Andrews And that, (setting aside their causelesse quarrell, against his being Lord Bishop) they would weigh his reasons with an humble spirit, and an heart lif∣ted up to God, through Jesus Christ to be guided by that Spirit of truth, which our Saviour promi∣sed to send, to guide us all, into all truth. Then I make no doubt, but they would soone see, that in

bowing the knee to God, at the mention of the name of Jesus; there is no Superstition.

But you call the Communion table an altar: and [Ob.] you adore it, by bowing and doing reverence thereunto.

We are not by any Canon or rule (that I know) required, to call it an altar. And the now Lord [Ans.] Bishop of Elie (a man specially zealous to restore Gods publique worship to the primitive lustre) in the articles which he lately exhibited, in his vi∣sitation, when he was Bishop of Norwich, doth not at all call it by the name altar, but sometime the Communion table; and sometime in the words of the Fathers the holy Table. And yet, it hath an∣tiently been called indifferently, by either name, Altar or Table: and may indifferently beare either name: as is abundantly cleared of late, by divers learned pennes; who have eased me, from any la∣bour in this point: and are sufficient to satisfie any reasonable spirit.

Neither know I any particular or oppositive law enjoyning us, to bow at the altar or Cōmunion table. Yet the devotion of those which do practice it, be∣ing grounded upon the custome of the Catholick Church of Christ: is (in my poore judgment) not only justifiable but also commendable. For what is there to be said against it?

It is superstition, in Gods worship, to bow or do [Ob.] reverence to any creature.

Wee do not bow, to the table: but, at the table [Ans.] as a man in his onw house praying, either in his clo∣set

by himselfe or in some roome amongst his fa∣mily, kneeleth at his chaire or table is not sayd to kneele to his stoole or table. So, we, that bow at the Communion table, do our reverence there, not to the table, but to God, at the table.

And why there more then any where else? [Quest.]

I answer first, by such another question. Why [Ans.] not there as well as any where else? what is there to forbid me to do my duty reverently unto God in that place? Againe I aske my brother, why was Moses commanded Exod. 3. 5 at the fire bush to put his shooes from his feet, rather there, then in any other place? I hope he will answer me with Gods own reason and words viz. because the place was ho∣ly ground. Then I ask once more; what made that place holyer then an other? will it not be con∣fessed to be, Gods speciall presence, there specially manifested in the voice that spake and the fire which burned not the bush? All this is cleare and undeniable. And from hence then, thus it follo∣weth necessarily A place, where God by speciall signes manifesteth his speciall presence, is more holy then another place. (though not in nature, yet in use and relation) And there, men are to demeane them∣selves, with special reverence therefore. But the Com∣munion table is a place, where God manifesteth himselfe, specially present, in the Sacrament of the body and blood of our Lord and Saviour Jesus Christ. And therefore men ought there to de∣meane themselves with speciall reverence, towards God, there specially present. For, when a man

considereth the love of God in Jesus Christ sealed un∣to him, by the body and blood of Christ, whereof the Communion table doth specially put him in minde, as being a table specially set up, and set a∣part, for that banquet; then the heart (if it be right) is lifted up in reverend thankefullnesse to our mercifull God: and the body boweth, to expresse that reverence and thankfulnesse, which the heart conceiveth.

If the Sacrament were alwayes on the table, [Ob.] then, this argument might have some shew of rea∣son: but we see men bow, when nothing is on the table.

The Communion table, being, appropriated for the Service of the Communion retaineth still [Ans] its relation to that Sacrament, and still calleth up∣on us, to remember the love of God to us, in the body and blood of Christ: and therefore, to be reverently thankfull. And so it continueth still an holy Table: in the regard of the holy things, which belong unto it, though they be not really present upon it.

If this matter of permanent relation, seemeth harsh to any: let him consider a passage in the book of Gen. where the case is thus: God in a dreame exhibiteth unto Jacob speciall signes of his speciall presence, in that place where Jacob was then sleeping. In the morning Jacob awaketh. But then, there appeareth not any of those signes. And yet, in relation to that presence of God, which had in the night before appeared unto him, in those

signes he saith: O how dreadfull is (not was) this place It is (not was) the house of God. Is the place now the house of God, and a place to affect Jacob with dread, though the signes be not present, upon the place? And shall not the Communion table be stil the table of God, and an holy Table to affect us with reverence, though the sacrament be not al∣wayes actually on the table? Did not our Saviour call the Temple an house of Prayer, and not al∣low it to be at all an house of Merchandise? Nei∣ther might it serve the turne of the money chan∣gers to save them from the whip, to have said: wee will not trade in the Temple, in the time of Sacrifice or of Prayer or of Preaching; but only, when the Service is ended. For, the Temple is al∣wayes an house of prayer: whether men be there at Praiers, or not. And so the holy Table is alwaies the Communion Table, or Table of the Lord: whether the Sacrament be upon it or not. Doth not our Saviour also tell us, that he which sweareth by the Temple, sweareth by him that dwelleth in the Temple? The Temple was ordeined for the worship of God: And therefore God dwelled in the Temple in speciall manner- Idcirco jurans per templum ju∣ratper Deum qui colitur in Templo. i. For that very cause, he that sweareth by the Temple sweareth by God which is worshiped in the Temple. Will a∣ny body now be so idle as to say, that this rule doth hold, if a man sweare just then, when they are at Prayer, or at Sacrifice in the Temple, and not else: but that a man swearing by the Temple, when the

Service is done, doth not sweare by God? Is it not also in the same Chapter sayd, by the same sacred mouth that he which sweareth by the Altar, sweareth by it, and by all that is upon it? Should he not now shew himselfe senceles, who should say, that this rule holdeth only so longe as there is any Sacrifice or Oblation on the Altar and no longer? This were right to follow the prophane sence of strang people in this age, who inmitate or comply with the filthy Fratricellians, before mentioned, which allow no difference, betweene a Church and a Barne, when Service is ended: or betweene the Communion Table, and thier own common ta∣ble, when the administration of the sacrament is o∣ver. But know we, who in duty and humility submit our selves, to be taught by God, in his holy word; that as between God and the Temple, be∣tweene the Oblation and the Altar, in the old Testament: so now between God and the Church, between the Communion table & the body & blood of Christ under the Gospell: the relation doth con∣tinue. So that, whensoever the holy table com∣meth into our eyes, it ought to put us in minde, of the mercy of God, in the blood and merit of Je∣sus Christ. And shall not then this object beget thankfullnesse and reverence in my heart? Or may not that reverence which is conceived in mine heart be expressed in the gestures of my body? we do reverence at our entrance into the Kings Chamber of presence, and al the while we are there, and specially when we come neere the chaire of

state: though his Majesty be not there in person. And our brethren do not call this Superstition. But let them then tell me. Should we not much more do so, when we come into the Church, which is the presence of God; and while we are there, and specially when we approach the holy Table? But they tell us, that it is not the like reason; because the one is Civill and the other a Religious reve∣rence. Whereas, if their reason could reach it: or if their frowardnesse would acknowledge it, the reason or argument is most strong, and drawne à minori ad majus, from the lesser to the greater thus: If we reverence a King, who is a mortall man, at the simboles of his Majesty: and memo∣rials of his Soveraignity: how much more the God of heaven, in our entrance into his house and drawing neere his holy Table? Neither let them flatter themselves with the misseunderstood and misseapplyed distinction of Religious and Civill reverence: When Religion doth not lesse bind us to reverence God, with our whol man, body and soule, then civility doth oblige us to respect man: neither doth religion bar but regulate actions and matters of civility. Therefore, by how much more God is greater then man, and the Soveraigne more to be honoured then his Deputy: we are to be more reverent in the Church, then in the Kings Chamber of presence, and at the Communion Ta∣ble, then at the chaire of State. If we are to re∣verence the King not with the body alone but also with the heart, so are we to reverence God, not

only with the heart: but also with the body. And so God in the King, and the King for God, with the whol man. So that this very gesture of bowing at the Communion Table rightly performed is not at all any Superstition but rather a Christian duty.

Notes

• Concil. Gangr.
• Dan. de haeres. 8 Aug. Serm. con∣tra Arrianos. l. 4. C. 11. de ecliis. c. 37.
• Apoc. 4. 2.
• Luc. 18. 13.
• Apoc. 7. 8.
• Ps. 95. 6.
• Luc. 22. 41.
• Phil. 2. 10.
• De doct. Chr••••. 3 C. 10.
• De rat. Cogn. Sacr. lit.
• Perk. in. gal. 4. 24.
• l. de trin. 1.
• Luc. 1. 47.
• Phil. 2.
• Matth. 1. 21. Luc. 4. 12.
• Joh. 16. 13.
• Chrys. Nyssen. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• Coale from the Altar. Altar. Christianum. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Antid. Lincol.
• Gen. 28.
• Matt. 13. 21.
• Lyr.