Two letters containing a further justification of the Church of England against the dissenters the first by one of the reverend commissioners for the review of the liturgy, at the Savoy, 1661 ; the second by Dr. Laurence Womock, Archdeacon of Suffolk, author of the Verdict upon melius inquirendum.

Answer.

Here we see they profess themselves un∣satisfied; and indeed it's a very hard task to satisfie such as study more to contend and make themselves scrupulous, then to be quiet and to do their own Business. They are un∣satisfied, that the Rites and Ceremonies of the Church are not Divine Sacraments; which the never did pretend a Power to institute. They are unsatisfied at the use of Mystical Ceremonies in God's Worship: But so was not St. Paul. The Wife is subject to the Hus∣band, saith He, Ergo gerat insigne subjectio∣nis, let her therefore wear her veil, the badge of her subjection, saith Mr. Calvin. And he speaks of an external Rite in sacred

Assemblies; and we are taught that this is to be observed in such Rites, that they be suitable to admonish us of our Duty, ut Cere∣maniae sint instar Concionum; that Ceremo∣monies may be like Sermons, which is then done when we have an account of their Mysti∣cal meaning, saith Pet. Martyr.

But the great scandal they pretend to take, is at the sign of the Cross in Baptism. But God forbid, saith the great Apostle, that I should glory save in the Cross of our Lord Jesus Christ; And I cannot persuade my self, that he who worthily glories in the Merito∣rious Cause of his Redemption, will abhor the sign of it as sinful, or be offended at it.

If we inquire after the Antiquity of this Badge, we shall find it in the Banner of our Militia from the time of the first Christian Emperor Church Story tells us, That when Constantine had gathered an Army in France and Britain to repress the Tyrant Maxentius, He was afraid of his Charms, wherewith he was supposed to have van∣quished Severus (whom Gal. Maximinus had sent against him formerly.) And as he stood in doubt what to do, He cast his Eyes often up to Heaven; and saw a brightness therein, about Sun-set, in the likeness of a Cross, with certain Stars of equal bigness, which afforded this Symbol (like an Inscription in Latin Letters) In Hoc Vince, that is, In this shalt

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thou overcome. After this Vision, His Ban∣ner was made in the similitude of a Cross, and carried before him in his Wars; the Ty∣rant Maxentius was Conquered and Drown∣ed. And to ascend higher, some think this was the Cognizance of Christians from the first Plantation of the Gospel, being men∣tion'd by the most ancient Writers of the Church. Zanchy concludes from the Pra∣ctice in Justin's time, that the mingling Wa∣ter with Wine in the Eucharist, came from Christ and his Apostles. The sign of the Cross is a Ceremony of as long a standing; wherefore the use of it, upon all occasions, in all times, over all parts of the Church, is to be ascribed to the Apostles; as a very Reve∣rend and Learned Man observeth† And St. Austin, has given us a Rule that does assure it, Quod Ʋniversa tenet ecclesia, nec à Conci∣liis institutum, sed semper retentum est, non nisi authoritate Apostolicâ traditum rectissimè cre∣ditur.

That which is held, (or practised) by the Universal Church, and was never appointed by any Council, but always held and maintain'd, is most justly believed to have been delivered (at first) by Apostoli∣cal Authority. For such an Ʋniversal Ef∣fect must have a Cause equally Ʋniversal.

The Apostle tells the Ephesians of their be∣ing seal'd to the day of Redemption, Eph. 4. 30. Whether the Church took occasion from those words, to appoint that Ceremony to

be used in Baptizing, I am not able to deter∣mine: But the Prophet Ezekiel tells us of a man with an Ink-horn by his side, who was commanded to set a Mark upon the foreheads of such as did sigh and cry for the Abomina∣tions, that were done in Jerusalem. (Ezek. 9.4.) Now says Deodati (that Learned Mi∣nister of Geneva) because the word Mark in Hebrew is Thau, and that the same word is the Name of the letter T. which letter in ancient Hebrew Characters, is made in the figure of a Cross; hence some Ancients (saith he) have believed, That this Mark was a sign of the Cross, which figured Christ's Blood, the only Mark of Salvation to Belie∣vers. If any Credit be to be given to this suggestion, the sign of the Cross upon the forehead has been of longer use than is ima∣gined. 'Tis true, that Learned Professor says, there is no certainty in it; but he does not say 'twas superstitious to be done, or sinful to believe it. Some Mark there was, and 'twas of some importance; and so is this Ce∣remony now in question.

We read (Jos. 22.) That the Children of a Reuben, Gad and Mannasseh, built a great Al∣ter upon the Borders of Jordan (for which they had no Divine Warrant, nor did they pretend to it.) Hereupon the Congregation of Israel took offence, and leavyed War against them. But before they entred into any act of Hostility, they thought it reaso∣nable

to expostulate, & debate the matter fair∣ly with them; which they managed in these words:

[What trespass is this, which ye have committed against the God of Israel, to turn away from following the Lord, in that you have builded you an Altar, that ye might re∣bel this day against the Lord? To this hea∣vy charge those Tribes return'd this Calm and sober Answer. The Lord God of Gods, He knoweth, and Israel, He shall know, if it be in Rebellion, or in Transgression against the Lord, that we have built us an Altar to turn from following the Lord, if to offer Sa∣crifice thereon, save us not this day; (and) let the Lord Himself require it: And if we have not done it rather, for fear your Chil∣dren should say unto our Children, in time to come, Jordan is the border that divides be∣tween us and you; ye have no part in the Lord; no right or title to the benefits of his holy Altar; Therefore we built this Altar, not for burnt offering, nor for Sacrifice, but to be a Witness between us and you, and our generations after us, that we have an inte∣rest in the Lord as well as you, a right to ap∣proach his Altar, to perform our Service at it, and receive the benefits thereof. And they called the Altar (Ed,) a Witness; for it shall be a witness between us, that the Lord is our God as well as yours.

By this Story, we see, that Altar was erected as a Monument, not for a Remedy of what was,

but for a Caution against what might be here∣after. And to apply this Matter of Fact to our present purpose, was not the Cross the Altar upon which our Blessed Lord offer'd up Himself to God, as a Sacrifice of a sweet smelling savour, to expiate our Sins, and make an attonement for the World. Now we know very well, there are a Generation of Men that say of us (and will say't of our Children after us) that we are Out-casts to the Common-wealth of Israel, Schismaticks and Separate from the Body of Christ, and the Communion of the Catholick Church; that we are Enemies to the Cross of Christ, and have no interest in his Ordinances, or right to the benefits of his Death and Passion. In answer to which objection or Cavil, we can alleadge, that we have the Copy, the Representation of that Altar (upon which our B. Saviour suffered that shameful, that painful, that accursed Death for us) the sign of the Cross was made upon our Foreheads (when we were dedicated to him at our Bap∣tism): not that we are drawn from our duty and allegeance to God by it, or expect any supernatural Grace or Virtue from it, or in∣tend to pay any manner of devotion to it: but to assert our own priviledge, and rela∣tion to our Crucify'd Jesus, to be a Symbo∣lical Protestation of our faith and affiance in him, a Memorial of the solemn Profession we have made to own and serve him. This is

our Ed, our Witness to this purpose; And, as far as I am able to discern, no less com∣mendable in our practice, than that was in those Tribes.

But these Dissenters tell us, 'tis impossible that any Church should institute a Divine Sa∣crament; and they have good Authority to back them, no less than the Suffrage of Trent to bear them out in this assertion; which has denounced Anathema to all that shall say otherwise: Si quis dixerit, Sacra∣menta novae legis non fuisse omnia à Jesu Christo, Domino nostro instituta, Anathema si••:

If any one shall say, That All the Sa∣craments of the Gospel (which they call the new Law) were not instituted by Jesus Christ our Lord; let him be ac∣cursed.

But (they say) 'tis possible Men may insti∣tute Humane Sacraments, An outward and visible sign of an inward and spiritual Grace; and they may ascribe an effect to it also, to excite and increase Devotion; and yet because Christ is not the Author of it, (they say) it is no lawful, (which is but a begging of the question, for they should only say, it is no Divine) Sacrament: tho' it be a Humane Sa∣crament. Such an Institution (they say) is the sign of the Cross; The Matter of a Sa∣crament, without Divine Signature; which is the thing they condemn it for.

Now the question is, whether this Con∣demnation be just, or no? The other day, as I remember, I saw a Pack of Cards, which according to this account may very well be call'd a Pack of Sacraments; for each Card had the matter of a Sacrament, that is an outward and visible sign, of some inward and spiritual Grace, in the Martyr (whose bar∣barous Murder they were design'd to repre∣sent); and sure the Ingenious Contrivers of those Cards, intended some effect from them, to excite, to stir up, to increase Grace and Devotion by the sight of them, viz. an utter abhorrence of Treason, and all Popish Principles which lead to it; And must this poor Pack of Cards be condemned to the Flames for the ingenuity of the Author? I am so far from being the Executioner of such a Sentence, that I wish such another Pack to represent the horrid Mischiefs of Schism and Sedition, to teach our Children for the time to come, to have the Pra∣ctice, and Doctrines, which lead to it, in ut∣ter detestation.

That such mystical Ceremonies, or symboli∣cal Representations are not sinful, I am fully convinced; because they are good for the use of edifying. For whatsoever is apt to inform me, and put me in mind of my Duty, and to excite me to perform it, That is certainly for my Edification; be∣cause to inform, to admonish and excite, is

to edifie†. And that some Mystical Cere∣monies are of this Nature, is too notorious to be denyed. Est homini Connaturale, ut per sensibilia ad Cognitionem intelligibilium deve∣niat, says a Person well verst in the Prince of Schoolmen.

Tis Connatural to Man by the help of sensible things, to arrive at the knowledge of such things as are intelli∣gible.

This I learn from all the Prophets, Amos has his Basket of Summer fruit, (Amos 8.2.) Jeremy, his Seething-Pot, and the Rod of an Almond Tree, (Jer. 1.11, 13.) Ezekiel has his Roll, his Seige, his Chain, his Fire, his Wheel, and his Razor; All these Representa∣tions in Vision, for the Service of God's Peo∣ple, and the interest of Religion. And the great Prophecy concerning the state of the Christian Church is displayed in Mystical and Symbolical Representations. Shall I quarrel with the Book of the Apocalypse, and the seven Golden Candlesticks, because they are full of Mystical Ceremonies, and some men may erroneously fancy, they put them in mind of seven Sacraments? I will not.

But to see how far the force of prejudice and a superstitious conceit will carry these men! By their invention Daniel's Chamber∣window is made a Sacrament. The opening of it towards Jerusalem was the outward and visible sign; The inward and spiritual Grace

was his faith and affiance in God, with his Zeal for God's Holy Temple and Worship. Yea, so unreasonable and extravagant is this their Act of Condemnation, it will reach all the most Pious accomplishments of Holy Men; the Practice of Piety, the Whole Duty of Man, the Saints everlasting Rest, the In∣stitutions of Mr. Calvin; I confess, I cannot say so of those many Books which these Dis∣senters have written and sent abroad, to shake the People, and unhinge the Government, to foment Faction, and disturb the Peace of Church and State. I cannot say it of such (that they are outward and visible signs of an inward and spiritual Grace): but of eve∣ry Pious and Learned Book, I say, it will fall under this their rash and unadvised Con∣demnation: It is a Humane Sacrament; that is, it has the matter of a Sacrament, which is an outward and visible sign of an inward and spiritual Grace; and the Author (whoever he be) will hope for some good effect from it, (else he is ill advised to make it Publick), to excite, to stir up, to increase Grace and De∣votion by it, and whatever Man can work by his Discourse, and Ordinance; and yet (according to these Dissenters Notion and Lo∣gick) because it wants the efficient Cause to make it a Divine Sacrament, it must be unlawful, it must be sinful; for 'tis upon this accompt, they do (here) judge the sign of the Cross in Baptism, to be so, and so condemn it.

What he means by a Divine Signature, is a matter of some question: if some institu∣tion or promise to annex Grace to it, we understand it not; But if he understands by Signature, some impression, that discovers something of God's Attributes, we say with the great Apostle, That the Preaching of the Cross sets forth the Power of God, and the Wisdom of God. There is this Divine Sig∣nature upon all Creatures: For the invisible things of God from the Creation of the world are clearly seen, being understood by the things that are made, (Rom. 1.20.) The Heavens declare the glory of God; (Psal. 19.) And every Rational Creature should Echo to that Declaration, and say, When I consider thy Heavens—Lord what is Man.

For a Sacrament properly so called, that is a Divine Sacrament (in the sense of the Church), That is a thing of another Con∣stitution. For,

1. It must have Christ for its Author; all Ordinances of Divine Worship design'd to exhibit, to seal and convey supernatural Grace are of his Institution; because Eorum tantum est signum instituere, qui jus habent promittendi signatum, & potentiam appli∣candi;

He only has power to appoint the sign who has right to promise, and power to apply the thing signified.

In this we are agreed.

2. As we are agreed in the Author, so in the Matter of a Sacrament; Sacramen∣tum est sacrae rei signum, saith St. Austin. A Sacrament is the sign of a thing Sacred; yet not every such sign (for then we should multiply Sacraments beyond reason) but such a Sacred thing as sanctifies the Recei∣ver; Sacramentum propriè est signum rei sacrae in quantum est sanctificans; Properly a Sa∣crament is the sign of a thing Sacred, inas∣much as it is ordain'd to Sanctifie.

3. We are agreed in the effect and end; that God by the Mediation of his Sacra∣ments, gives his Grace to such as are worthily prepared for them, and made par∣takers of them.

4. We are, I hope, agreed too, as to the Constituents of a Sacrament. To the making of a Sacrament, the word is re∣quired, the word of Consecration, the ope∣rative word, (Sermo operatorius, as St. Am∣brose calls it,) Accedit verbum ad elementum & fit Sacramentum; the word apply'd to the Element does make a Sacrament, saith St. Austin. We acknowledge, saith Zanchy, that a Sacrament is a visible sign: But of what? of an invisible Grace. But whence has it this (habitude) to be a sign of such a thing? from the word of Christ's insti∣tution, saith Zanchy.

From hence 'tis evident, that the sign of the Cross is far from the Nature of a Sacra∣ment

in the proper Notion of the Church. For,

1. It has no office of Consecration to hal∣low it, no word of Prayer or Benediction be∣stow'd upon it.

2. It has not Christ for its Author; we do not find, we do not say He gave it institu∣tion to that effect.

3. It has no internal sanctifying Grace for its Matter. And from hence it will unde∣niably follow,

4. That it does not confer, convey, or exhibit Grace, as the end of its appoint∣ment.

It is the Resolution of Fran. Hallier (a sober and learned Sorbonist) Nullum signum practicum gratiae habitualis, ex opere operato eam Conferens, instituere potuit Ecclesia:

The Church cannot institute any practical sign of habitual Grace, that can confer, that Grace, ex opere operato; because it is in the Power of God alone to confer habi∣tual Grace upon us: Nor can the Church of God appoint any sign to confer super∣natural helps and motions of Grace, ex opere operato; because Actual Grace is no less supernatural than habitual, and God is equally the Author and Dispensor of them both. And secondly, saith He, we cannot understand how any spiritual or supernatural effect should follow upon the putting of any sign, unless we have

some Covenant or Divine Promise to war∣rant us, that such essect is annext to such a sign: but (saith he) we have no Testimony either of Scriptures, or Coun∣cils, or Fathers, to assure us of any such Promise.

And for the sign of the Cross in Baptism (wherein we are now particularly concern'd) it has no peculiar reference to God, or the sacred Rite of Baptism: but to the Congrega∣tion into which we receive the baptized, and to the duty as to the end, unto which he is consigned; that he should not be ashamed to confess, &c. This therefore is appointed to assert our Privilege, and the duty incum∣bent upon that account. So that in the use of this Ceremony, there is no Divine Autho∣rity presumed, no Consecration perform'd, no Promise pretended, no Grace expected among us. We cannot therefore be supposed to use it as a Suppletory Sacrament; Nor (tho' of very great Antiquity) was it ever design'd to add any the least Melioration, Virtue, or Efficacy, to our Holy Baptism: but used as a Collateral Appendage and Contesseration of our solemn Engagement: to notifie our Relation to a Crucified Redeemer: to assert our interest in the Merits of his Death and Passion: to put us in mind of our Christian Profession, and to excite us unto our Duty. After this account, if the Offence of the Cross be not yet ceased, I shall add these fur∣ther

Considerations for the Reader's satis∣faction.

1. These Dissenters make use of these words, Humane Sacraments, Symbolical Rites, Mystical Ceremonies, out of design to make a noise, to amuse and affright the scrupulous and common Reader. The word Sacrament is of a very large signification; An Oath is call'd a Sacrament; so is the Creed by St. Au∣stin, and the whole Christian Doctrine by Tertullian; In the vulgar Latin, Marriage, is a Sacrament, Eph. 5.32. so is the Incarna∣tion of Christ (1 Tim. 3.16.) Nebuchadnez∣zar's Dream. (Dan. 2.18, 30, 47.) The seven Stars and Candlesticks (Revel. 1.20.) The use of that word therefore (whatever these Dissenters make of it) is no matter of offence or objection in this case.

2. We may make a sanctified use of all Creatures, of all Works of Art, and of all emergent Accidents: This cannot in Reason be denyed; for by this holy usage of them, we turn them into a Ladder; and by them our minds ascend up to God. And such out∣ward and visible signs have an aptitude to that effect. Signum est quod praeter speciem, quam ingerit sensibus, facit aliquid aliud in Cognitionem (alias Cogitationem) venire, saith St. Austin. A sign is that which brings some∣thing else into our thoughts and knowledge, besides that which it offers to our senses. And such signs, whether they be Natural or Arbi∣trary,

if the things suggested by them or col∣lected from them, be spiritual and heavenly, it makes no matter of consequence, whe∣ther they be called Mystical Ceremonies, Sym∣bolical Rites, or Humane Sacraments; For they are really nothing else but outward and visible things applied to a spiritual and hea∣venly use.

That such signs, or Humane Sacraments or Mystical Ceremonies (call them what you will) are, not only lawful, but laudable and of good use, is easie to evince. What if the sight of a Dial, puts me in mind, that my life is as a shaddow that departeth? and if I make the like reflection upon the striking of the Clock; and thereupon break out into this Ejaculation: [So teach us to number our days, that we may apply our hearts unto Wisdom] What sober Christian could blame me for it? He was not an ill Man, who took occasion from the Feast at which he was entertain'd, to cry out, Blessed is he that shall eat bread in the Kingdom of God; And our Saviour took occasion from thence to discourse of his great Gospel Supper. There may be much Divinity, and much Moral Duty, taught by Hieroglyphicks; and Natural Re∣ligion taught the Ninevites to put on Sack∣cloath, to publish their sorrow and humilia∣tion, Jonah 3.5. to the 10th.

We have need enough of such helps; and God himself directs us to the use of them.

Go to the Ant, to learn Industry: and consi∣der the Lillies of the Field, to avoid anxiety. And he teaches us to make this spiritual im∣provement, not only of the works of Na∣ture; but of Art also, and of emergent Acci∣dents. He commanded that the Censers of Corah and his Accomplices, (tho' abused to Superstition and Sacriledge; yet should still be continued in use about the Worship of God) that they should be made a Covering for the Altar, to be a Memorial, to prevent all Sacrilegious Ʋsurpations of the Priests Of∣fice (Numb. 16.40.)

Hereupon Mr. Calvin observes (as he had done before of God's Mercies and wonderful works, so now of his Judgments) Statim excidere ac deleri ex cordibus hominum, nisi adminiculis quibus∣dam exerceantur in eorum Meditatione; that they do soon slip out of the memory, and are soon blotted out of the hearts of Men, unless they have some helps for their ex∣ercise, in the Meditation of them. And (he says) This happens not only through their ignorance, but through their neglect; we should therefore be more attentive to such helps of Memory as may keep us to our Duty.

Another instance we have to the same purpose (Numb. 57.10.) And the Lord said unto Moses, bring Aarons Rod again before the Testimony, to be kept, for a token against the Rebels; and thou shalt quite take away their murmerings from me, that they die

not; Upon which words, the same Mr. Cal∣vin takes notice,

That men are forgetful and sluggish in considering the great Works of God, and many times they do wickedly Drown and Bury the Memory of them; and therefore not without an Exprobation, God Commands that Rod to be safely kept as a sign of their Contumacy and Rebellion.

And it will not be amiss to take notice, that these Instances as well as that of the Altar erected by those Tribes, are in reference to Religion and God's Worship. All Rites and Ceremonies appointed in the Church, and about God's Worship, must be designed for Order, Decency and Edification; Ʋt Retina∣cula sint & incitamenta Pietatis, that they may be stays, helps, and incentives unto Pie∣ty, says a Learned Lutheran. Such as are idle, insignificant, and unprofitable would be nugatory and ridiculous. But we must al∣ways remember, that whatever the Church appoints, she does not pretend to add to Di∣vine Institutions; but to assist our Infirmities in the use of them. It is not in her power to meliorate an Ordinance of God's appoint∣ment; but to adorn the Solemnity to imprint our duty and heighten our affections to it. God's Sacraments cannot be made better in their own Nature: But the Faith, the Devo∣tion and Piety of the Receivers and Worship∣pers may be more or less intense and vigorous,

according to the impressions made upon their Faculties: And he that is not sensible of the force of words and visible signs to this effect, is too stupid and bruitish to write himself a Man.

There is scarce any Object but may be help∣ful to our devotion, and serve us to some spiritual and heavenly end and purpose; and when there is none offer'd, we should study and make occasions to be heavenly minded. 'Tis a good Observation of Mr. Arrowsmith, in a Sermon before the House of Commons, (on Revel. 12.1, 2.) That besides the Natu∣ral, there is a spiritual use to be made of all the Creatures, (and I will add, of all the works of Art, and of all occasional emergencies,) Man's Soul (says he) is an Alembeck, in which, when the Creatures are laid like so many herbs, if there be any fire of Devotion within, many sweet Meditations may be distilled. Natu∣ral hearts are apt to make a sensual use of Di∣vine things: but Spiritual hearts have an Art of making Divine uses even of Natural things, which (says he) we should all do well to learn. And may we not set up our Fur∣nace in God's House? May we not extract such Spirits and Essences in Matters of Re∣ligion, and Divine Worship? Should we en∣deavour to be devout and heavenly-minded at all times, and shall we be prophane in God's House? when we are about his Wor∣ship and Service shall we be prophane

then, for fear we should be accounted Su∣perstitious? God forbid. Let us always bear in mind the Apostles Rule, and let our Pra∣ctice make it ours; Do all to the Glory of God.

To help the truely weak and conscientious over that, which these Dissenters have made so great a stumbling block, I mean the sign of the Cross; I shall conclude this Section with a Meditation of that Polite and Learned Prelate (Bishop Hall.) His Subject is a Red Cross upon a Door, and his Devotions run out thus, [Oh sign, fear∣fully significant; this Sickness is a Cross in∣deed, and that a bloody one; both the form and the colour import Death; The Israelites doors, whose Lintels were besprin∣kled with blood, were passed over by the destroying Angel; here the destroying Angel hath smitten, and left this mark of his deadly blow; we are wont to fight cheer∣fully under this Ensign abroad, and be victorious; why should we tremble at it at home? Oh God, there thou fightest for us, Here against us; under that we have fought for thee, but under this (because our sins have fought against thee) we are fought against by thy Judgments. Yet Lord, it is thy Cross, tho' an heavy one; It is ours by Merit, thine by Imposition; O Lord, san∣ctifie thine affliction, and remove thy ven∣geance.

Certainly there's more Devotion and Piety in such Godly Meditations upon the Cross, then in quarrelling at the Inno∣cent use of it; And I am sure 'tis no Su∣perstition to use any thing for a help to heavenly Meditation; but only then when I treat it with affections and a regard, above the true value of it; and court it with Adoration. To conclude this Sub∣ject. If I be low of Stature, (as Zacheus was) and shall meet with any Tree, that lifts me up to a Salutary apprehension of my Saviour, I will neither make it my Idol by a Religious veneration, nor will I superstitiously reject it, upon a vain or pre∣tended fear of becoming an Idolater at the sight of it. See more of this Subject, Sect. 8. at the end.

Notes

• In 1 Cor. 11. p. 150. 1. m.
• De Re∣dempt. p. 447. 1. fin. Nao∣stad. Palat. 1597.
• †

  Epilog. l. 3. p. 342.
• Sangui∣nem Crucis eum vocat, eò quòd in illiûs arâ essusus est. Grynaeus ad Colo. p. 81.
• Sess. 7. Can. 1. De Sacram.
• Sir Edm. Godfrey.
• †

  1 Cor. 8.10.
• Bon Joan. Comp. 3. Part. c. 6. p. 349. 2.
• 1 Cor. 1.18. with 24.
• De Relig. Christ. Fi∣des. p. 253. f.
• Defens. Eccles. Hierarch. c. 2. Sect. 3. Pag. 85.
• So is the Paschal Feast. Epist 119.
• V. Labat de Sacram. p. 5. & 6.
• V. Lyserus Fornax Babiloni∣ca, p. 170, &c.
• Meisnet.
• Jan. 27. 1646.