Animadversions upon a late treatise, entituled The Protestant reconciler, humbly pleading for condescention to dissenting brethren in things indifferent and unnecessary for the sake of peace and shewing how unreasonable it is to make such things the necessary conditions of communion by a well-wisher to the churches peace, and a lamenter of her sad divisions.

SECT. VII.

IN the next place, before I leave * 1.1 This Subject, I desire all my Coun∣try-men diligently to hearken unto the Church Her self in her publick Apologies about These Matters, in the Book so established; which, because so few do observe in Their Common-Prayer-Books; I will here present them with,

The Preface of our Governours concer∣ning the Alterations made in the publick Service.

It hath been the Wisdom of the Church of England, ever since the first * 1.2 compiling of her publick Liturgy, to keep a mean between the Two Extreams, of too much stiffness in refusing, and of too much easiness in admitting any variation from it. For, as on the one side common experience sheweth, that

where a change hath been made of * 1.3 things advisedly established (no evi∣dent necessity so requiring) sundry in∣conveniences have thereupon ensued, and those many times more and greater than the evils * 1.4 that were intended to be remedied by such change; so, on the other side the particular Forms of divine Worship, and the Rites and Ceremonies appointed to be used therein, being * 1.5 things in their own nature indifferent and alterable, and so acknowledged, it is but reasonable, that upon weighty and important Considerations, according to the various Exigencies of times and oc∣casions, such Changes and Alterations should be made therein, as to those that are in place of Authority from time to time seem either necessary or expedi∣ent.

[This is quoted by the Reconciler, as the chief ground-work of his Proposals; * 1.6 but let us hear the whole.]

Accordingly we find, that in the Reigns of several Princes of blessed Me∣mory, since the Reformation, the Church * 1.7 upon just and weighty Considerations her thereunto moving, hath yielded to

make such Alterations in some particu∣lars, as in their respective times were thought convenient; yet so, as that the main Body and Essentials of it, (as well in the chiefest materials, as in the frame and order thereof) have still continu∣ed the same unto This day, and do yet stand firm and unshaken, notwithstand∣ing all the vain attempts and impetuous * 1.8 assaults made against it by such men, as are given to change, and have al∣ways discover'd a greater regard to their own private Fancies and Interests, than to that Duty they owe to the pu∣blick.

By what undue means, and for what mischievous purposes the use of the Li∣turgy, * 1.9 (though enjoyned by the Laws of the Land, and those Laws never yet repealed) came, during the late un∣happy Confusions, to be discontinued, is too well known to the World, and we are not willing here to remember. But when, upon His Majesties happy Restauration, it seemed probable, that amongst other things, the use of the Liturgy also would return of course, * 1.10 (the same having never been legally abolished) unless some timely means were used to prevent it: Those men,

who under the late usurped Powers, had made it a great part of their business, to render the People disaffected thereunto, saw themselves in point of Reputation and Interest concerned (unless they would freely acknowledge themselves to have erred, which such men are very hardly brought to) with their utmost endeavours to hinder the Restitution thereof. In order whereunto divers Pamphlets were published against the Book of Common-Prayer, the old Ob∣jections mustered up, with the Addition of some new ones more than formerly had been made, to make the number swell [whereof the Reconciler hath thought good to bring several again upon the Stage.]

In fine, great Importunities were used to his Sacred Majesty, that the said Book might be revised, and such Alterations therein, and Additions thereunto made, as should be thought requisite for the ease of tender Consci∣ences; whereunto His Majesty out of * 1.11 his Pious Inclination to give satisfacti∣on (so far as could be reasonably ex∣pected) to all his Subjects of what Perswasion soever, did graciously con∣descend.

In which Review we have endea∣voured * 1.12 to observe the like moderation, as we find to have been used in the like Case in former Times. And therefore of the sundry Alterations proposed unto * 1.13 us, we have rejected all such as were ei∣ther of dangerous Consequence, (as se∣cretly striking at some established Do∣ctrine or landable Practice of the Church of England, or indeed of the whole Ca∣tholick Church of Christ) or else of no Consequence at all, but utterly frivolous and vain. But such Alterations as were * 1.14 tendred to us (by what persons, under what pretences, or to what purpose so∣ever tendred) as seemed to us in any degree requisite or expedient, we have willingly and of our own accord assented * 1.15 to: Not enforced so to do by any strength of Argument, convincing us of the Necessity of making the said Altera∣tions; * 1.16 for we are fully perswaded in our Judgements, (and we here profess it to the World) that the Book, as it stood before established by Law, doth not contain in it any thing * 1.17 contrary to the Word of God, or to sound Doctrine, or, which a godly man may not with a good Conscience use and submit

unto, or, which is not fairly defensible against any, that shall oppose the same; if it shall be allowed such just and fa∣vourable Construction, as in common * 1.18 Equity ought to be allowed to all hu∣mane Writings, especially such as are set forth by Authority, and even to the very best Translation of the holy Scripture it self.

[And here I call to mind, what I have read in Bishop Gauden, touching an eminent Person concern'd in the Ten∣dry of divers Alterations.

I cannot but commend (saith * 1.19 he) the Candor, Justice and Ingenuity of Mr. Baxter, who lately profess'd to me, that he saw nothing in the Liturgie, which might not bear a good Construction, if men look'd upon it, as it became Christians, with eyes of Charity.]

But to proceed.

Our general aim therefore in This Undertaking was, not to gratifie This * 1.20 or That Party in any their unreasonable Designs, but to do That, which, to our best Understandings, we conceived, might most tend to the preservation of Peace and Unity in the Church; the procuring of Reverence and exciting of Piety and Devotion in the publick Wor∣ship

of God; and the cutting off occasion from them, that seek occasion of Cavil or Quarrel against the Liturgie of the Church.

And, as to the several Variations from * 1.21 the former Book, whether by Alteration, Addition, or otherwise, it shall suffice to give This general account, That most of the Alterations were made, either First, For the better Direction of them that are to officiate in any part of Divine Service, which is chiefly done in the Kalendars and Rubricks: or, Secondly, For the more proper expressing of some words or phrases of ancient usage, in terms more suitable to the language of the present Times, and the clearer explanation of some other words and phrases, that were either of doubtful signification, or otherwise liable to misconstruction: or, Thirdly, For a more perfect rendring of such portions of holy Scripture, as are in∣serted into the Liturgy, which, in the Epistles and Gospels especially, and in sundry other places, are now ordered to be read according to the last Tran∣slation. And, That it was thought con∣venient, that some Prayers and Thanks∣givings fitted to special Occasions, should be added in their due places; particu∣larly

for Those at Sea, together with an Office for the Baptism of such as are of ri∣per years; which, although not so ne∣cessary, when the former Book was com∣piled, yet, by the Growth of Anabap∣tism, through the Licentiousness of the late Times crept in among us, is now become necessary, and may be always use∣ful for the baptizing of Natives in our Plantations, and others converted to the Faith. If any man, who shall desire a more particular account of the several * 1.22 Alterations in any part of the Liturgy, shall take the pains to compare the pre∣sent Book with the former, we doubt not but the Reason of the Change may easily appear.

And, having thus endeavoured to discharge our Duties in This weighty Affair, as in the sight of God, and to ap∣prove * 1.23 our Sincerity therein (so far as lay in us) to the Consciences of all men; although we know it impossible (in such variety of Apprehensions, Humours and Interests as are in the World) to please all; nor can expect, that men of facti∣ous, peevish and perverse spirits, should * 1.24 be satisfied with any thing that can be done in this kind by any other than them∣selves: Yet we have good hope, that,

what is here presented, and hath been by the Convocations of both Provinces with great diligence examined and ap∣proved, will be also well accepted and* 1.25 approved by all sober, peaceable, and truly conscientious Sons of the Church of Eng∣land.]

Now such an one the Reconciler profes∣seth himself to be:

A well-wisher to the Churches Peace, who doth from his heart conform to all, that is required by her.

And therefore he must be presumed to have a singular value for This serious Ma∣nifesto and Protestation of our Governours: That They have already of their own ac∣cord assented to such Alterations, as seem∣ed* 1.26 to them in any degree requisite or expe∣dient; and did esteem Those which they have rejected, as either frivolous and vain, or of dangerous consequence, as secretly striking at some established Doctrine, or landable Practice of the Church of Eng∣land, or indeed of the whole Catholick Church; and that in This Review they have behaved themselves with all Sinceri∣ty, as in the sight of God, and done That, which, to their best Understandings, they conceived might most tend to the preservation of Peace and Unity in the Church; the procuring of Reverence,

and exciting of Piety and Devotion in the publick Worship of God, and the cutting off occasion from them that seek occasion of Cavil or Quarrel a∣gainst the Liturgy; that is, That they have already endeavoured to discharge their Duty, so far as lay in them, to all those excellent purposes, to which the Reconciler with so great vehemence perswadeth afresh.

The Church of Englands Declara∣tion of Ceremonies, why some be abolished, and some re∣tained.

Of such Ceremonies as be used in the Church, and have had their be∣ginning by the Institution of man, * 1.27 some at first were of godly intent and purpose devised, and yet at length turn'd to Vanity and Superstition; some entred into the Church by undis∣creet Devotion, and such a Zeal as was without knowledge; and, for because they were winked at in the beginning, they grew daily to more

and more abuses, which not only for their unprofitableness, but because they have much blinded the People, and obseured the Glory of God, are worthy to be cut away and clean re∣jected: Others there be, which al∣though they have been devised by man, yet it is thought good to reserve them still, as well for a decent order in the Church (for the which they were first devised) as because they pertain to Edisication, whereunto all things done in the Church (as the Apostle teacheth) ought to be re∣ferred.

And although the keeping or o∣mitting of a Ceremony, in it self con∣sidered,* 1.28 is but a small thing; yet the willful and contemptuous Transgres∣sion, and breaking of a common or∣der and Discipline, is no small of∣sence before God.

Let all things be done among you, saith St. Paul, in a seemly and due order.

[Upon This the Church of England grounds her Imposition of Ceremo∣nies.]

The appoint∣ment * 1.29 of the which order, pertaineth not to pri∣vate

men; therefore no man ought to take in hand, or presume to Ap∣point or Alter any publick or common Order in Christ's Church, except he be lawfully called and authorized thereunto.

And whereas in This our time the minds of men are so divers, that some men think it a great matter of * 1.30 Conscience to depart from a piece of the least of their Ceremonies, they be so addicted to their old Customs; and again, on the other side, some be so new-fangled, that they would innovate all things, and so despise the old, that nothing can like them, but what is new; it was thought expedient, not so much to have re∣spect, how* 1.31 how to please and satisfie ei∣ther of these Parties, as how to please God, and profit them both.

And yet, lest any man be of∣fended, whom good Reason might satisfie, here be certain Causes ren∣dred,* 1.32 Ceremonies be put away, and some retained and kept still.

Some are put away, because the great excess and multitude of them * 1.33 hath so encreased in these latter days, that the burthen of them was intolerable; whereof St. Augustine in his time complained, that they were grown to such a number, that the Estate of Christian People was in a worse case concerning that mat∣ter, than were the Jews. And He counselled, that such yoke and bur∣then should be taken away, as time would serve quietly to do it. But what would St. Augustine have said, if he had seen the Ceremonies of late days used among us; where∣unto the multitude used in his time, was not to be compared? This our excessive multitude of Ce∣remonies was so great, and many of them so dark, that they did more confound and darken, than declare and set forth Christ's Benefits unto us. And besides This, Christ's Gos∣pel is not a Ceremonial Law (as much of Moses Law was) but is a Religion to serve God, not in bondage of the Figure or Shadow, but in the Freedom of the Spirit;

being content only with Those Cere∣monies, which do serve to a decent Order and Godly Discipline, such as be apt to stir up the dull mind of man to the remembrance of his Duty to God, by some notable and speci∣al signification, whereby he might be edified. Furthermore, the most weighty cause of the Abolishment of certain Ceremonies was, that they were so far abused, partly by the superstitious blindness of the Rude and Unlearned, and partly by the in∣satiable Avarice of such as sought more their own Lucre, than the Glory of God; that the Abuses could not well be taken away, the thing remain∣ing still.

And now concerning Those Per∣sons, which peradventure will be * 1.34 offended, that some of the old Cere∣monies are retained still: If they consider, that without some Ceremo∣nies, it is not possible to keep any order or quiet Discipline in the Church, they shall easily perceive just cause to reform their judgments.

And if they think much that any of the old do remain, and would rather have all devised anew; then such men granting some Ceremonies convenient to be had, surely, where the old may be well used, there they cannot reasonably reprove the old only for their Age, without bewray∣ing of their own Folly. For, in such a case, they ought rather to have reverence unto them for their Anti∣quity, * 1.35 if they will declare themselves to be more studious of Unity and Concord, than of Innovations and new-fangleness; which (as much as may be with setting forth of Christ's Religion) is always to be eschewed. Furthermore such shall have no just cause with the Ceremonies re∣served to be offended: For, as Those are taken away, which were most abused, and did burthen men's Consciences without any cause, so the other that remain, are retained for a Discipline and Order, which (upon just causes) may be altered and changed, and therefore are not

to be esteemed equal with God's Law.

* 1.36

And moreover they be neither dark nor dumb Ceremonies, but are so set forth, that every man may un∣derstand what they do mean, and to what use they do serve. So that it is not like, that in time to come they should be abused as the other have been.

And in These our doings, we con∣demn no other Nations, nor prescribe * 1.37 any thing, but to our own People only: For we think it convenient, that every Country should use such Ceremonies as they shall think best to the setting forth of God's Honour and Glory, and to the reducing of the People to a most perfect and godly living, without Error or Su∣perstition, and that they should put away other things, which from time

to time they perceive to be most abused, as in mens Ordinances it of∣ten chanceth diversly in divers Coun∣trys.]

Now here it is plain enough,

That the Church of England doth judge her self sufficiently Authorized to prescribe certain Ceremonies;

and,

That in her Determinations about them, she hath steered an even course between all Extreams, and carried her self with a due Temper and Moderation, Equity and Reasonableness; studying to please God, and profit all men,

That she hath put away many for the burthen of their multitude, for the darkness of their signification; for their Judacial Ser∣vility; and all that did burthen mens Consciences, or which she look'd up∣on so far abused, that the Abuses could not be well taken away, the things yet remaining—

And,

That she hath retained some as requisite and conveni∣ent for a decent Order and godly Disci∣pline, and apt to stir up the dull mind of man to the remembrance of his Duty to God by some not able and special sig∣nification, whereby he might be edified;

That she the rather approved them for being significant, neither dark nor dumb Ceremonies, but so set forth, that every man may understand both their meaning and use, and such as she thought not like in time to come to be abused, as others had been:

That she doth not * 1.38 equalize These her Prescrip∣tions with God's Law, but pronounce them alterable up∣on just Causes by the same Authority which doth appoint them:

That in This use of her power she hath not ex∣ceeded her proper compass, prescribing to none but her own people:

That in her choice of Ceremonies, she hath had a special reverence and respect to Antiquity:

That she hath offended none, whom good Reason may satisfie:

And,

That however the keeping or omitting of a Ceremony be, in it self consider'd, but a small thing; yet the wilful and contemptu∣ous transgressing and breaking of a common Order and Discipline is no small offence before God.

How easie were it, at the rate of * 1.39 some mens Arguings, for a prophane Wit to blaspheme the severities of di∣vine Justice upon all the World, for * 1.40 but eating an Apple of the forbidden Tree in Paradise? Or on the poor man, for but gathering a few Sticks on the Sabbath? Or on Uzzah, for but putting forth his hand to stay the tottering Ark? &c. Which yet I urge not here, to contradict the Churches plain Declarations, that her Prescriptions are not equal to the Laws of God; but upon a due con∣sideration, that, wheresoever they thwart not the immediate Laws of * 1.41 God, they are Divine too at the se∣cond hand, Divine by vertue of the Fifth Commandment; and we by God obliged to obey them, not only for wrath, but conscience-sake. 'Tis the great aggravation of the obstina∣cy and contempt of wilful Disobedi∣ence, that it is in Matters small and little in themselves consider'd: And all the Censures of the Church Pro∣ceed against This Contumacy only.

Now then is it not strange, that

the Reconciler, professing so much Reverence, as he doth, to the Apo∣stolical Rulers of the Church, and the Church of England his Dear Mother, should yet load them and her with * 1.42 the imputation of such horrid Guilts, as he doth, on the score of the Impo∣sition of few Ceremonies? That he should use such like Expostulations and Expressions, as These, that fol∣low, in the Case?

May it not be wondred, how they can call such Ceremonies, im∣posed * 1.43 as the condition of Com∣munion to no profit or benefit of any, and to the great peril, yea hurt and destruction of many, all Circumstances considered, Things Indifferent?

To call the Ceremonies inoffen∣sive * 1.44 is to affirm, what never can be proved.

Myriads of Souls are cast out of the Church and given up to Satan * 1.45 for Ceremonies and things confessed∣ly indifferent; and can This Do∣ctrine be of God, the God of Love and Peace, which hath these bitter Fruits?

Why do Superiours still continue the imposition of those indifferent things, which do occasion the schism, * 1.46 and consequently the destruction of so many precious and immortal Souls?

How is the Charity of God, or Love of our Neighbour in our hearts, if, when we may remove such dangerous stumbling-blocks to the * 1.47 weak and simple people, we will not remove them, but lay them still before their feet, and work the dan∣ger of their everlasting destruction, for whom our Saviour shed his precious Blood?

Do they act conformably to These great Duties, who will not, to prevent the Ruine of many My∣riads of immortal Souls, forbear the imposing of unnecessary things? Do * 1.48 they put such a value on them, as our God and Saviour did? Or are they sit to press these Arguments on others, who do themselves prefer such Trisles before the Souls, for which Christ died?

This I am perswaded is one of the provoking sins of the Consor∣mists, that they have been so back∣ward in doing, what they were convinc'd, they might have done with a good Conscience, when they * 1.49 were earnestly press'd to it by their Dissenting Brethren, and had Au∣thority to do it; but they refused it, and seemed rather resolved to break all in pieces and hazard our Religion, and let these sad effects of our Divisions still continue, than to abate their Rigor in imposing, what they may lawfully alter or abo∣lish.

I fear, that the impartial Judge may reckon, them Uncharitable, * 1.50 who by imposing of such Ceremo∣nies, do prejudice the Churches Peace and Unity, and the eternal Interests of their weak Brethren, without any proportionable advan∣tage to their own, or to the Chur∣ches welfare; and are so far from lending them thier hands, and lift∣ing of them up, that they trip up their heels, and make them fall.

Can they joy in the spiritual proficiency of Souls, or be ready to * 1.51 supply their spiritual necessities, who rather will, that many Myriads should be excluded from the means of Grace, than that one of their Ce∣remonies should be left indifferent, or that a few Expressions in their Liturgie should be changed?—do still resolve to lay These Snares * 1.52 and Gall-Traps in their way?

And, Oh! that men would se∣rously consider, whether those Laws, which hinder so many from coming to the service of God, and * 1.53 minister not to the Edification but destruction of so many Souls, do well comply with Charity and Edi∣fication!—[be not the Laws of Tyrants, not of spiritual Fathers.]

These are the words immediately pre∣cedent.

[Such Laws of Burthen, as make the willing to be Slaves, and tempt the unwilling to rebel]

* 1.54 for so he accomodates Bishop Tai∣lor's words a little after.

With a great many other Reflecti∣ons,

up and down his Book, to a like purpose, which I shall not tran∣scribe.

When, alas! after all These Im∣peachments, the Accusation, upon a sober pause, comes to no more than This, That the fore-named Mischiefs do accidentally arise from the Chur∣ches Impositions, as they may do even from the best of Laws, by the frowardness and contumacy of disobe∣dient Subjects. See p. 67.]

It is of Concernment, I think, for him, who professeth himself most un∣willing to do the least disservice to the Church, of which he is a Mem∣ber, or to those Reverend Superiours, whom from his heart he honours and owns, as the true Apostolick Guides and Rulers of it; once and again to examine, whether in These Sallies of his Zeal, or Passion, he have not been more than a little transported beyond the measures of his Station. He should have cooled his intempe∣rate Heats by considering, that the Arguments are not new, which he offers, but such as have frequently,

time after time, been alledged in the same Case, and such, as the Gover∣nours of the Church sufficiently have declared to have been before their eyes. He should have been so sensible of his own weakness and proneness to mistake in judging, as to have com∣municated These Papers first to them, before he ventur'd them abroad a∣mong the people, to expose the Ho∣nour and Authority of his Reve∣rend Fathers, and Dear Mother, and that in open View. He should, at least, have so managed his Argu∣ments, as not to have misdoubted their ability to judge and conclude from them; or tainted their Reputa∣tion in the Application of them.

And thus much I do represent unto his second Thoughts, with all Candor, being fully perswaded, that he hath not offended of malicious wickedness.

Notes

• * 1.1

  §. VII.
• * 1.2

  [The con∣stant mode∣ration of the Church of England]
• * 1.3

  [The dan∣ger of unne∣cessary changes.]
• * 1.4

  Ipsa mutatio consue∣tudinis, erlam quae uti∣litate adjuvat, novitate perturbat, D. August. Ep. 118.
• * 1.5

  [Necessary changes to be made by Authority only, in things al∣terable, and upon weighty & important considerati∣ons.]
• * 1.6

  P. 35, 36.
• * 1.7

  [The pra∣ctice of the Church ac∣cordingly.]
• * 1.8

  [A Chara∣cter of the Adversa∣ries of the Church.]
• * 1.9

  [The Ille∣gality and Mischief of the disuse of the Liturgy suggested.]
• * 1.10

  [The con∣cern of its Enemies at the King's Restaurati∣on in oppo∣sing it.]
• * 1.11

  [His Ma∣jesties gra∣cious Con∣descention for a Re∣view.]
• * 1.12

  [The moderation of the Church observed therein.]
• * 1.13

  [Rejecting some Alte∣rations of∣fered, be∣cause of dangerous consequence, or frivo∣lous.]
• * 1.14

  [Admit∣ting all that seemed explaient.]
• * 1.15

  [And that not of neces∣sity, but willingly.]
• * 1.16

  ☞
• * 1.17

  [The Churches Prote∣station with reference to the Book before esta∣blished, in vindication of the Honour of it.]
• * 1.18

  N. B.
• * 1.19

  [Consid. touching the Liturgy in reference to His Majesties late De∣claration.] P. 33.
• * 1.20

  [The Inte∣grity of the Church in her Pro∣ceedings.]
• * 1.21

  [A general account of the several Variations admitted.]
• * 1.22

  [The more particular account re∣ferr'd to ocular In∣spection.]
• * 1.23

  [The Churches Sincerity in all asser∣ted.]
• * 1.24

  [who like, after all, to quarrel still against Her.]
• * 1.25

  [Who to ac∣quiesce in her Deter∣minati∣ons.]
• * 1.26

  ☞
• * 1.27

  [Difference to be made of Ceremo∣nies.]
• * 1.28

  [Wherein consists the Guilt of neglecting them.]
• * 1.29

  [To whom it belongs to Ap∣po•••••• ••••••m.] with the ground of That Authority.]
• * 1.30

  [Two ex∣treams in the Senti∣ments of men about them.]
• * 1.31

  [The 〈◊〉〈◊〉 care and moderation with respect to both.]
• * 1.32

  [Her Cha∣rit•• in as∣signing Rea∣so••.]
• * 1.33

  [1. Why 〈…〉〈…〉 away.]
• * 1.34

  [2. Why some be re∣tained.]
• * 1.35

  ☞
• * 1.36

  [So be∣fore cer∣tain Arti∣cles of Qu. Elizab. 1554.

  These Orders and Rules have been thought meet and convenient to be used and followed, not yet pre∣scribing These Rules as Laws equivalent with the eternal Word of God, and as of necessity to ••ind the Consciences of her Subjects in the Nature of them considered in themselves, &c.]
• * 1.37

  [The Churches Equity in prescribing to none but her own Members]
• * 1.38

  Certainly, never any Church laid 〈◊〉〈◊〉 weight upon its owa Orders, supposing that it believes them to be just and reasonable. It places no Holiness, no merit or efficacy in them, as to the ob∣taining the Grace and Favour of God. It ex∣pects obedience on∣ly for Order and peace∣••••••••: It hath taken great care by Prefa∣ces and Canons, and Rubricks, to prevent any misinterpretati∣on of its intention & design.]

  Dr. Still. Serm. of Superstition.
• * 1.39

  ☞
• * 1.40

  Ab, quam de minimo perivimus! Tantum malam at∣tulit melus. Em. Tuesaur
• * 1.41

  [The les∣ser the thing, the greater and more inexcusable the disobe∣dience.—

  If the Prophet had bid thee do some great thing.—how much rather men?

  —2 Kings v. xiij.]
• * 1.42

  ☜
• * 1.43

  P. 33.
• * 1.44

  P. 335.
• * 1.45

  P. 5.
• * 1.46

  P. 30, 31.
• * 1.47

  P. 31, 32.
• * 1.48

  P. 34.
• * 1.49

  P. 37.
• * 1.50

  P. 132, 133
• * 1.51

  P. 189.
• * 1.52

  Ibid.
• * 1.53

  215.
• * 1.54

  Ibid.