reward of our good workes A. It is according to Rom. ch 7. v. 6. 7. where we read that God will render to every one according to his works to them truly that according to patience in good works seek glory and honor and incorruption life everlasting c. Q. Were all men created for everlasting life A. They were for God would have all men to be saved 1 Tim. ch 2. v. 4. he willeth not the death of any sinner but rather that he be converted live Q. Why then are many damned A. By reason of their own wilfull transgression of Gods Law and finall impenitence Q. How prove you that man is the free cause of his owne sin and damnation A. Out of Ioh. ch the 24. v. 23. God saith he hath given him place for Penance but he abuseth it unto pride Q. What other proof have you A. Out of Hos ch 13. v. 9. Thy perdition is from thy selfe O Israel in me onely is thy aid Q. What other yet A. Out of Rom. ch 2. v. 4. The benignity of God calleth thee to repentance but thou heapest to thy self wrath and indignation according to thy own impenitent heart Q. In what consisteth everlasting life A. In the cleare vision and fruition of God according to that of our Saviour in S. Joh. ch 17 v. 3. this is life everlasting that they know thee the onely true God and whom thou hast sent Jesus Christ Q. Shall we see nothing else in Heaven but God A. Yes all the Attributes and Processions of God and in him also as in a mirrour or looking-glasse the natures and perfections of all Creatures for he containeth all things in himselfe in a most eminent manner Q. How prove you that A. Out of the Apostle saying from whom all things by whom all things in whom all things Q. What effect will follow out of the cleare vision and fruition of God A. Divine love stedfast possession and ineffable joy and out of that praise jubilation and thanksgiving for ever Q. What meaneth the word Amen A. It meaneth that the whole Creed is divine truth and therefore we must heartily assent unto it CHAP. IIII. Hope and Prayer Explicated Q. WHat is Hope A. It is a Vertue infused by God into the soule by which we have a confident expectation of Blisse and Glory to be obtained by the grace and merits of Christ and our owne merits proceeding from his Grace Q. On what is that confidence chiefly grounded A. On the merits and promises of Christ who hath promised glory to such as hope in him and do good workes as also grace whereby to do them Q. Are our good workes then meritorious of a reward of glory A. As proceeding from the grace of Christ and built upon his promises they are Q. How prove you that A. Out of S. Mark ch 9. v. 41. where we read for whosoever shall give you to drinke a cup of water in my Name because you are Christs Amen I say to you he shall not lose his reward Q. What other proof have you A. Out of 1 Cor. ch 3. v. 9. where wee read and every one shall receive his own reward according to his owne labour for we are Gods coadjutors Q. What other yet A. Out of S. Mat. ch 5. v. 12. Blessed are ye saith our Lord when they shall revite and persecute you for very great is your reward in heaven Q. Is it lawfull for us to do good workes in hope of a reward A. Not onely lawfull but laudable according to that I have inclined my heart to doe thy justications for ever for a reward Psa 118. v. 112. Q. What other proof have you A. Out of 1 S. Joh. ch 3. v. 22. Whatsoever saith he we shall aske of God we shall receive of him because we keep his Commandements and do those things that are pleasing before him Q. How declare you the necessity of Hope A. Because it produces in us obedience to the Law of God as also a willingnesse to suffer for his sake and finall perseverance Q. How prove you that A. Out of Iob ch 13. v. 15. Although he kill me saith Job yet will I hope in him and Psal 55. v. 5. In God have I hoped I will not fear what flesh can doe unto me Q. Is Hope availeable to the remission of sinnes A. It is according to that of the Psalmist for him that hopeth in our Lord mercy shall incompasse And againe Our Lord is well pleased in them that hope and trust in his mercy Psa 146. v. 11. Q. What is the principall Act of Hope Devout and humble prayer Q. What is Prayer A. It is a lifting up of the mind to God by which we beg for good things and to be freed from evills or by which we blesse and praise God Q. What are the conditions of good Prayer A. That it be made with reverence attention humility and perseverance Q. What vices are opposite Hope A. Despaire and Presumption Q. What is Despaire A. It is a diffidence in the power of God and merits of Christ as if they were not of force enough to save us Q. What is Presumption A. It is a foolish and desperate confidence of salvation without endeavouring to live well or keep the Commandements Q. How is Despaire the cause of sinne A. Because despairing men are wont to say if I shall be damned I shall be damned and so use no endeavour to doe good or avoid evill Q. How is Presumption the cause of sin A. Because presumptuous men are wont to say God is mercifull and will forgive our sins how great soever and at what time soever we doe penance and out of this take liberty to sin Q. How must our hope be ballanced betwixt these two extremes A. By filiall feare and an humble distrust of our owne workes as they are ours Q. Is Prayer good against both these A. It is according to that of S. Luke Pray ye that so ye may not fall into temptation ch 22. v. 40. Q. For what else availeth Prayer A. For the avoiding of all evills and the obtaining of all benefits Q. How prove you that A. Out of S. Joh. ch 16. v. 23. Whatsoever saith our Saviour ye shall aske my Father in my Name he will give it you and in Luk. ch 11. Ask and it shall be given to you c. Q. Is it lawfull to pray in an unknowne Tongue A. It is for he that speaketh in a Tongue to wit unknowne speaketh not to men but to God 1 Cor. ch 14. v. 2. and a Petition hath the same force if it be understood by him that is petitioned whether the Petitioner understand it or not Q. What other proofe have you A. Out of the same Ch. v. 16 17. where S. Paul saith but if thou blesse in Spirit that is in a Tongue unknowne he that supplyeth the place of the vulgar how shall he say Amen c. thou indeed givest thanks well but the
Out of Eccles ch 34. v. 27. He that sheddeth bloud and he that defraudeth the hired man are brethren And out of S. Iames ch 5. v. 4. Behold the hire of the workmen that have reaped your fields which is defrauded by you crieth and the cry hath entred into the eares of the Lord of Sabbath CHAP. XXI The foure last Things expounded Q. WHat are the Foure Last Things A. Death Iudgement Hell and Heaven Eccles ch 7. v. 28. Q. What understand you by Death A. That we are all mortall and shall once die how soone we are uncertain and therefore must be alwayes prepared for it Q. How prove you that A. Out of Heb. ch 9. v. 27. It is decreed for all men once to die And out of S. Matth. ch 25. v. 13. Watch ye therefore because ye know not the day nor the houre Q. What is the best preparative for death A. A godly life and to be often doing Penance for our sinnes and saying with S. Paul I doe desire to be dissolved and to be with Christ Phil. ch 1. v. 23. Q. What else A. To remember often that of S. Matth. ch 16. v. 26. He that will save his life shall lose it and he that shall lose his life for me shall find it Q. What understand you by judgement A. I understand that besides the generall judgement at the last day our soules as soone as we are dead shall receive their particular judgement at the tribunall of Christ according to that Blessed are the dead that die in our Lord from henceforth now saith the spirit that they rest from their labours for their works follow them Apoc. 14. ch v. 13. Q. What is the best preparitive for this judgement A. To remember often that of Heb. ch 10. v. 21. It is a terrible thing to fall into the hands of the living God And that of 1 Cor. ch 11. v. 31. For if we did judge our selves we should not be judged Q. What understand you by hell A. That such as die in mortall sin and the disfavour of God shall be tormented there both day and night for ever and ever Apoc. ch 20. v. 10. There shall be weeping howling and gnashing of teeth the worme of conscience shall alwaies gnaw them and the fire that tormenteth them shall never be extinguished S. Matth. ch 8. and S. Mark ch 9. Q. What understand you by heaven A. That the elect and faithfull servants of God shall reigne with him for ever in his Kingdome where he hath prepared such delights and comforts for them as neither eye hath seen or eare hath heard neither hath it ascended into the heart of man 1 Cor. ch 2. v. 9. Q. How prove you that A. Out of S. Matth. ch 7. v. 21. He that doth the will of my Father which is in heaven he shall enter into the Kingdome of heaven Q. VVhat utility is there in the frequent memory of these last things A. Very great according to that In all thy works remember thy last things and thou shalt never sinne Eccles chap. 7. Which God of his great mercy give us grace to doe Amen CHAP. XXII The Ceremonies of the Masse Expounded Q. WHo ordained the Ceremonies of the masse A. The Church directed by the Holy Ghost Q. For what end did she ordaine them A. To stirre up devotion in the people and reverence to the sacred mysteries Q. For what other end A. To instruct the ignorant in spirituall and high things by sensible and materiall signes and by the glory of the Militant to make them apprehend something of the glory of the Triumphant Church Q. What warrant hath the Church to ordain Ceremonies A. The authority of God himselfe in the old Law commanding many and most stately Ceremonies in things belonging to his service See the whole book of Leviticus Q. What besides A. The example of Christ in the new Law using durt and spittle to cure the blind the deafe and dumb he prostrated at his prayer in the Garden three times he lifted up his eyes to heaven and groaned when he was raising Lazarus from the dead which were all Ceremonies Q. Did he use any Ceremonies at at his last Supper where he ordained the Sacrifice of the Masse A. He did for he washed the feet of his Disciples he commanded a roome to be prepared covered with hangings or adorned S. Mark ch 14. v. 15. He blessed the Bread and the Cup and exhorted the Communicants Q. What meaneth the Priests coming back three steps from the Altar and humbling himselfe before he beginneth A. It signifies the prostrating of Christ in the Garden when he began his Passion Q. Why doth the Priest bow himself again at the CONFITEOR A. To move the people to humiliation and to signifie that by the merits and Passion of Christ which they are there met to commemorate salvation may be had if it be sought with a contrite and humble heart Q. Why doth he beat his breast at MEA CULPA A. To teach the people to return unto the heart and signifie that all sinne is from the heart and ought to be ascribed to the heart with hearty sorry Q. Why doth the Priest ascending to the Altar kisse the Altar in the middle A. Because the Altar signifies the Church composed of divers people as of divers living stones which Christ kissed in the middle by giving a holy kisse of peace both to the Jewes and Gentiles Q. What signifies the INTROITE A. The desires and groanings of the antient Fathers after the coming of Christ Q. Why is the INTROITE repeated twice A. To signifie the frequent repetition of their desires and supplications Q. Why doe we adde unto the INTROITE GLORIA PATRI c. Glory be to the Father and to the Sonne and to the Holy Ghost Amen A. To render thankes to the most Blessed Trinity for our redemption accomplished by the Crosse Q. What meanes the KYRIE ELEISON A. It signifies Lord have mercy on us and is repeated thrice in honour of the Father thrice in honour of the Son and thrice in honour of the Holy Ghost Q. Why so often A. To signifie our great necessity and earnest desire to find mercy Q. What meanes the GLORIA IN EXCELSIS DEO A. It is the song which the Angells sung at the birth of Christ and used in this place to signifie that the mercy which wee beg was brought us by his birth and death Q. What meanes the Collect A. It is the Priests Prayer and is called a Collect because it collecteth and gathereth together the supplications of the multitude speaking them all with one voice and because it is a collection or summe of the Epistle and Gospell of the Masse for the most part of the yeare especially of all the Sundayes Q. Why doth the Clarke say AMEN A. He doth it in the name of the People to signifie that they all concurre with the Priest in his petition or Prayer Q. What meaneth the
DOMINUS VOBISCUM A. It signifies Our Lord be with you and is used to excite the people to joyne with the Priest in what he then doth Q. Why is it answered by the Clarke ET CUM SPIRITU TUO And with thy Spirit A. To signifie that the people do all concurre with the Priest and beg divine assistance for him Q. Why are all the Prayers ended with PER DOMINUM NOSTRUM JESUM CHRISTUM c. Through our Lord Jesus Christ A. To signifie that whatsoever we beg of God the Father we must beg it in the Name of Jesus Christ by whom he hath given us all things Q. What meaneth the Epistle A. It signifies the Old Law and is read before the Gospell to intimate that the Old Law being able to bring nothing to perfection it was necessary that the New should follow it Q. What meanes the Graduall A. It signifies the Penance preached by S. John Baptist and that we cannot partake or come unto the Salvation of Christ but by the holy degrees of Penance Q. What meanes the ALLELUIA A. It is the voice of men rejoycing and aspiring to the joyes of heaven Q. Why is ALLELUIA repeated so often at the Feast of Easter B. Because that is the joyfull solemnity of our Saviours Resurrection Q. Why betwixt Septuagesima and Easter is the Tract read in place of the Graduall A. Because that is a time of penance and mourning and therefore the Tract is read with a sad and a slow voice to signifie the miseries and banishment of this life Q. Why doe we rise up at the reading of the Gospell A. To signifie that we are ready to go and do whither and whatsoeever it commandeth us Q. What is the Gospell A. The happy Embassie or Message of Christ unto the world Q. Why is the Gospell read at the North end of the Altar A. To signifie that by the preaching of the Gospell of Christ the Kingdome of the Devill was overthrowne Q. How declare you that A. Because the Devill hath chosen the North for the seat of his malice and all evill saith the Prophet shall be opened from the North. Q. Why doth the Priest before he begin the Gospell salute the people with DOMINUS VOBISCUM Our Lord be with you A. To prepare them for a devout hearing of it and beg of our Lord to make them worthy hearers of his Word which can save their soules Q. Why then doth he say SEQUENTIA SANCTI EVANGELII c. The Sequele of the Holy Gospell c. A. To move attention and signifie what part of the Gospell he then readeth Q. Why doth the Clark answer GLORIATIBI DOMINE Glory be to thee O Lord A. To give the glory of the Gospell to God who hath of his meere mercy made us partakers of it Q. Why then doth the Priest signe the book with the sign of the Crosse A. To signifie that the Doctrine there delivered appertaineth to the Crosse and Passion of Christ Q. Why after this doe both the Priest and people signe themselves with the Crosse in three places A. They sign themselves on their fore-heads to signifie that they are not ashamed to professe Christ crucified on their mouthes to signifie that they will be readie with their mouthes to confesse unto salvation and on their breasts to signifie that with their hearts they doe believe unto Justice Q. Why at the end of the Gospell doe they signe their breasts againe with the Crosse A. That the Devill coming may not steale the seed of Gods Word out of their hearts Q. What meaneth the Creed A. It is a publike profession of our Faith and the wholesome fruit of the preaching of the Gospell Q. What meaneth the first Offertory where we offer Bread and Wine mingled with Water A. It signifies the freedome wherewith Christ offered himselfe unto his Passion and the desire he had to suffer for our sinnes Q. What signifies the mingling of water with the wine A. It signifies the blood and water flowing from the side of Christ as also the union of the faithfull with Christ. Q. VVhy doth the Priest wash the ends of his fingers A. To admonish both himselfe the people to wash away the unclean thoughts of their hearts that so they may partake of that holy Sacrifice as also to signifie that the Priest is or ought to be cleane from all mortall sinne Q. Why then after some silence doth he begin the Preface with a loud voice saying PEROMNIA SECULA SECULORUM A. To signifie the triumphant entry of Christ into Hierusalem after he had laien hid a little space and therefore it is ended with OSANNA BENEDICTUS QUIVENIT c. which was the Hebrew Childrens Song Q. Why at those words doth the Priest signe himselfe with the signe of the Crosse A. To signifie that the entry of Christ into Hierusalem was not to a Kingdome of this world but to a death upon the Crosse Q. Why is the Canon read with a low voice A. To signifie the sadnesse of our Saviours Passion Q. Why doth the Priest begin the Canon bowing his head A. To signifie the obedience of Christ unto his Father in making himselfe a sacrifice for sinne Q. VVhy then doth he kisse the Altar in the middle A. To signifie that kisse of peace which Christ gave us by reconciling us to God in his owne blood Q. VVhy here doth he signe the Host and Chalice thrice with the signe of the Crosse A. To signifie that our Redemption made upon the Crosse was done by the consent of the whole Trinity Q. Why then doth he signe them againe five times A. To signifie the mysterie of those five daies which were betwixt our Saviours entring into Hierusalem and his Passion Q. VVhy after he hath spoken the words of Consecration doth the Priest elevate or lift up the Host and Chalice A. That all the people may adore the bodie and blood of Christ as also to signifie that for our sins his body was lifted up on the Crosse and his blood shed Q. Why then after some prayers doth he againe signe the offerings five times with the Crosse A. To signifie the five wounds of Christ which he there tacitely representeth to his Father Q. Why after this some prayers interposed doth he signe them againe three other times with the sign of the Crosse A. To signifie that this Sacrifice is availeable for three sorts of men for those in heaven to an increase of glory for those in Purgatory to free them from their paines and for those on Earth to an encrease of grace and the remission of sinnes Q. Why after the MEMENTO or Commemoration for the dead doth the Priest elevate his voice saying and to us sinners also NOBIS QUOQUE PECCATORIBUS A. In memory of the supplication of the good Thiefe made to Christ upon his Crosse that so with him by vertue of this sacrifice we may partake his heavenly Kingdome Q. Why after this againe doth he signe the
garment his Scepter of a reed and shewing to the people with loe the man Q. What by the sixth houre A. His unjust condemnation to death his carrying of the Crosse his stripping and nailing to the Crosse Q. What by the ninth houre A. His drinking gall and vinegar his dying on the Crosse and the opening of his side with a speare Q. What by the Evensong A. His taking downe from the Crosse and the darknesse which was made upon the face of the earth Q. What by the Compline A. His Funerall or Buriall Briefly thus The Mattins and Lauds his Agony and binding in the Garden the Prime his scoffes and false accusations the third houre his cloathing with purple and crowning with thornes the sixth houre his condemning and nailing to the Crosse the ninth houre his yeelding up the Ghost and the opening of his side the Evensong his taking from the Crosse and the Compline his Buriall The particulars of the Office Expounded Q. WHy doth our Ladies Office alwaies begin with an AVE MARIA A. To dedicate the Office to our Lady and beg her aid for the devout performance of it to Gods honour Q. VVhy doe we begin every Houre with Incline unto mine aid O God O Lord make hast to helpe me A. To acknowledge our infirmity and misery and the great need we have of divine assistance not only in all other things but also in our very prayers according to that of the Apostle No man can say LORD JESUS but in the Holy Ghost Q. VVhy do we add to this Glory be to the Father and to the Sonne and to the Holy Ghost A. To signifie that the intention of the Office is in the first place to give one equall glory to the most Blessed Trinity and to invite all creatures to do the like this is the principall aime of the whole Office therefore we not onely begin every Houre but also end every Psalme with the same Verse Q. VVho ordained the GLORIA PATRI A. The Apostles according to Baronius in his 3. Tome the yeare of Christ 325. Q. Why do we joyne unto the GLORIA PATRI SICUT ERAT As it was in the beginning both now and alwaies world without end A. Because that was made by the Councell of Nice against the Arrians who denied Christ to be coequall and consubstantiall to his Father or to have been before the Virgin Mary Q. Why after this for a great part of the yeare and especially betwixt Easter and Whitsontide doe we say ALLELUIA ALLELUIA A. Because that is a time of joy and ALLELUIA is an Hebrew word signifying Praise ye the Lord with all joy and exultation of heart Q. Why were it not better changed into English A. Because it is the language of the very Blessed in heaven according to Apoc. ch 8. v. 6. Therefore the Church hath forbidden it to be translated into any other language Q. Why in Lent and some other times do we say instead of ALLELUIA Praise be to thee O Lord King of eternall glory A. Because those are times of penance and therefore God must be praised rather with teares then exultation Q. VVhy do we alwaies say for the Invitatory Haile â—ary full of grace our Lord is with thee A. To congratulate and renew the memory of our Blessed Ladies joy conceived at the conception of her Sonne Jesus and to invite both men and Angells to doe the like Q. VVhat signifie the five Verses following the Invitatory which begin Come let us exult unto our Lord A. The five wounds of Christ from which all our Prayer hath its force and merit and in honour of which those Versicles are said Q. VVhat meane the Hymnes A. They are a Poeticall expression of the Prerogatives and Praises of our Lady Q. VVhy are so many Psalmes used in the Office A. Because they were dictated by the Holy Ghost and do containe in a most moving manner all the affections of piety and devotion Q. Why are there but three Psalmes in most of the houres A. In honour of the most Blessed Trinity to whom chiefly the whole Office is directed Q. Why was the Office divided into so many Houres A. I have told you the chief reason already and one other reason was that so there might be no houre either of day or night to which some Houre of the Office might not correspond Q. What doe the Mattins correspond to A. To the first second and third Watch of the night consisting of three houres apiece and therefore the Mattins consist of three Psalms and three Lessons Q. What doe the Lauds correspond to A. To the fourth Watch of the night Q. VVhat doe the Prime the third the sixth and ninth houres correspond to A. To the first the third the sixth and ninth houres of the day Q. VVhat do the Evensong and Compline correspond to A. To the Evening Q. VVhat mean the Benedictions or Blessings given before the Eessons A. They are short Aspirations to beg divine assistance and the first is in honour of the Father the second in honour of the Son the third in honour of the Holy Ghost Q. What do the Lessons contain A. The mysticall praises of our Blessed Lady taken out of the Prophets Q. Why doe we end every Lesson saying But thou O Lord have mercy on us A. To beg that the praises and vertues of our Lady which we have there read may be deeply setled in our hearts and that God would pardon our former negligence in both his and her service Q. Why is it answered Thanks be to God A. To render thankes to God for his mercy in bestowing such a Patronesse on us as the Blessed Virgin Mary Q. What mean the Responsories A. They are so called because they answer unto one another Q. VVhat are the Antiphones A. The Verticles which are begun before the Psalmes Q. VVhy doe wee rise up and stand at the MAGNIFICAT BENEDICTUS and NUNC DIMITTIS A. To signifie our reverence to the Gospell out of which those are taken Q. VVhat is the Collect A. It is the Prayer and is so called because it collecteth and gathereth together all the Petitions and supplications of the whole Office Q. VVhy is the Collect alwaies ended with those words Through our Lord Jesus Christ c. A. To signifie that he is our only Mediator of Redemption and principal Mediator of Intercession and that we cannot merit any thing by our prayers unlesse we make them in his Name Q. VVhy make we a Commemoration of the Saints A. To praise God in his Saints according to the advice of the Psalmist Psa 150. and to commend our felves to their merits and prayers Q. VVhy end we every houre with those words And let the soules of the faithfull through the mercy of God rest in peace A. That the poore soules in Purgatory may be partakers of all our Prayers and supplications Q. VVhy is the whole Office ended with some Hymne or Antiphone to our Lady A. That by her it may be presented to her Son and by him to his eternall Father FINIS A Table of the Chapters and principall Contents of this Book Chap. 1. WHat a Christian is And of the Blessed Trinity pag. 1 Chap. 2. Faith explicated 6 Chap. 3. The Creed expounded 9 1. Article 10 2. Article 17 3. Article 22 4. Article 24 5. Article 27 6. Article 30 7. Article 32 8. Article 37 9. Article 39 10. Article 62 11. Article 64 12. Article 68 Chap. 4. Hope and Prayer explicated Chap. 5. The Pater Noster expounded 84 Chap. 6. The Haile Mary or Angelicall Salutation expounded 96 Chap. 7. Charity expounded 102 Chap. 8. The X. Commandements expounded 108 1. Commandement 114 2. Commandement 130 3. Commandement 133 4. Commandement 140 5. Commandement 147 6. Commandement 149 7. Commandement 152 8. Commandement 155 9. 10. Commandements 159 Chap. 9. The Commandements of the Church expounded 162 Chap. 10. The Councells of Christ and his Church expounded 172 Chap. 11. An Exposition of the 7. Sacraments 176 1. Baptisme 184 2. Confirmation 192 3. The Eucharist 193 4. Penance 210 5. Extreme Vnction 219 6. Holy Order 222 7. Matrimony 231 Chap. 12. The cardinall Vertues expounded 239 Chap. 13. The Gifts of the Holy Ghost explicated 241 Chap. 14. The 12 Fruits of the Holy Ghost expounded 243 Chap. 15. The Works of Mercy 246 Chap. 16. The 8. Beatitudes 249 Chap. 17. Kinds of sin explicated 250 Chap. 18. The 7. Deadly Sins expounded 261 Chap. 19. The sins against the Holy Ghost 276 Chap. 20. The sins that cry to heaven for vengeance 280 Chap. 21. The foure last Things 283 Chap. 22. The Ceremonies of the Masse expounded 287 Chap. 23. The Office of our B. Lady expounded 307 VVHat faults the Printer through his ignorance in this Language hath committed the courtesie of the Reader may correct and chiefly these Errata Pag. 19. lin 6. read any thing p. 39 l. 2. dele in p. 41. l. 1. r. feed my lambâ— p. 47. l. 3. r. consolation p. 58. l. 19. â— 20. r. every false tongue shall p. 60. l. 8 r. over us p. 103. l. 3. r. is it a. p. 119. â— r. two Cherubins p. 141. l. 1. r. bound p. 145. l. 15. r. your Prelates l. 17 your soules p. 150. l. 1. r. mortall p 159. l. 10. r. wife Thou p. 162. l. 6. â— help it p. 173. l. 5. r. reward p. 183. l. 〈…〉 r. administration p. 189. l. 12. r. Godâ— child p. 217. l. 18. r. thy sinne p. 23 l. 10. r. Lia. p. 248. l. 10. dele of p. 290 〈…〉 2. r. sorrow