cunota sumus umbra vanitas Et verbout absolvam nihil Vse 5. Let us all make that use of this doctrine which the Prophet David doth in this Psal v. 7. saying And now Lord what wait we for our hope is in thee Seeing Every man is so vain and seeing every thing is so unprofitable why should we in vain seek to be happy by any thing short of thee No no we do not that be for ever far from us so to do Our hearts were made by thee and they are never fully at rest till they come unto thee Thy favour and grace we prize above all earthly happiness Be thou our God let us be thy Sons and daughters and then we are sure thou hast begun already and wilt perfectly in thy own time redeem us from this bondage of corruption and vanity to which we are now subject As we are children of the first Adam so we are indeed bond-men to vanity but our hope is in the second Adam to be by him delivered into the glorious liberty of the sons of God Our present life is vanity but the gift of God is eternal life is immortallity All this world is a world of vanity but we look for the world to come wherein dwells blessedness and true felicity Vanity groweth up out of the earth we expect our happinesse to come from heaven We account all things here below but as dung and dross and vanity in comparison of Christ and the grace and glory of Christ those better things those things above all temporal good things are but as shadows but our substance is with thee substantia mea apud te est so some render the 7th verse All worldly hopes are but like the spiders web but our hope in God and Christ our Saviour is an Anchor firm and stedfast cast surely within the veyl so that we can never sink Our all is nothing compared to thee Lord thou art our all in all Whom have our souls in heaven but thee and whom have we on earth that we can desire in comparison of thee truly our lines are fallen in a pleasant place we have a goodly inheritance The Lord is our portion our exceeding great reward we will not be satisfied with any thing with all things besides thee not with things present nor things to come not with things in the height or depth visible or invisible temporal or eternal not with angels principalities or powers or earth or heaven we esteem all as shadows and vanities only this is our happinesse we are Christs and Christ is Gods We will no longer forsake our own mercies that is thee the God of our mercies to follow after lying vanities behold here is an answer to the last thing propounded in the begining viz. This is the way to be freed from vanity and we will walk in it Jesus Christ is our Captaine whom if we follow through the troublesome sea of this world as the Israelites did Moses through the Red-sea the waters shall stand as a wall on the right hand and on the left and the proud waters shall not overwhelm us shall not go over our souls Jesus Christ is our Ark into whom we will get by faith and by him be saved whilst the whole world that are out of Christ shall perish by this floud of vanity which comes upon all the earth Thus will we make sure of this one thing necessary that our faith and hope being in God shall not be in vain that we shall not live and dye in vain but that our Lord Jesus Christ may be to us both in life and death gain and advantage that when we shall part with our corporal lives which in times of sicknesse and war we carry dayly in our hands and are apt to lose and which in times of the greatest peace and prosperity we cannot long hold for at the best they are fleeting and fading and vanity we may be sure to lay fast hold on eternal life so that vanity may no more have dominion over us Amen An Epitaph on Sir Roger Townshend who dyed at Geneva in his travail towards Rome aged 19 years and a half in the year 1648. LOe here lyes dust and ashes Oar More prec'ous then the golden shoar One Jewel precious in this tomb Far more then all i' th Sea of Rome Geneva now a Saint may vye With Rome and with all Italy Loe there the Painters are divines In Colours and their Saints are shrines But here doth sleep are all Saint Here is no Sepulcher in paint Piemont to Townshend Pisgah was Nigh which to Canaan he doth passe And when men thought h 'had been at Rome To Heav'n the Traveller was come To England how should he return When all 's on fire and Seas do burn Had he seen Rome he knew 't would farn Then make a Saint him rather marr In peace had 's English home ' gain seen H 'had still a Ward and Pilgrim been Heav'n is a home which rest give can And under Twenty make him Man T. H. Another HEre aye Geneva Lake let weep Cause death a Gourt of Guard did keep Eccho ye Alps for aye alas ' Cause Travâ—llers have for death no pass Our tears let recompence the Lake And ever after full-sea make Let 's thus requite the hills let 's all Henceforth them Townshends Pyramids call On Occasion of the Narrative sent over by M. Diodati in which house he dyed ARe ye prevented Poets what too late His life and death to blazo'n Diodate Has don 't in Prose he that the Sacred Text First Commented upon his life is next And 't was a sacred story short it was Vpon the Bible cal 't a Paraplorase A Paraphrase Incarnate of the last And best edition much corrected was 't Reformed eve'ry way Translated so He now speaks seventy languages and moe H' Interprets Babel Pentecost and all And is translated to 's Original In this small work divinity is more Then in the great Tostatus half a score Yea now one Tome of this short volume man Contains more learning then the Vatican Set by Inspired Authors th' rest iâ—le call Compar'd to this one Ignoramus all Worms may devour th' book cover leaves may fade Though green and florid or with gold ore laid Worms can't corrupt the text and the Angel's blast Shall blow ' way worms and dust and death at last T. H. The Second Sermon Luke 16.30.31 And he said nay father Abraham but if one went unto them from the dead they will repent And he said unto them if they hear not Moses and the Prophets neither will they be perswaded though one rose from the dead THe Relation concerning Dives and Lazarus from the 19th verse to the end of this Chapter some will have to be an History others a Parable I concur with the latter for what tongue could Dives have in hell whose body was in the grave And what finger could Lazarus have whose soul only was now in Paradise or heaven In
although it might save your lives yea the life of your souls yet know there are three days wherein this truth will stare you in the face and will be like the hand-writing on the wall to Belshazzar the former two days are dark days days of darkness and gloominesse spoken of by Joel ch 2. and by Solomon Eccles. 12. the day of distresse and misery and the day of death and you 'l reade that in the dark probably which in the sun-shine of prosperity you could not or would not do and this is your vanity the third and last day is a day of thunder and lightning the great day of Judgement and then if you were blinde till then which yet you shall not be your eyes shall then be opened and you shall see the world your self your own Condition all in their proper colours of vanity and vexation of spirit Let this suffice to have been spoken of two of the main things propounded to be handled in the beginning III. 3. And now if any ask me if it be so why is it thus The great husbandman sowed good corn in his feild whence then hath it tares whence hath it vanity I answer man may be said to be vanity causally in regard of himself and also of the creature that is to be the Author of the vanity in the creatures and in himself I mean of the sinful vanity of man and of that vanity and deceitfulnesse which is in all the creatures their frustrating mans expectations of satisfaction and happiness in them and from them which indeed they never promised him I may say to allude to that other Scripture why seek ye the living among the dead why seek ye happinesse below It is not here it is risen come to the paradise and see the place where once it lay It was sin bred bitternesse in our greatest sweets and discontent in our greatest contentments We drew on vanity on ours and the creatures heads with cords of iniquity Man when he sin'd became vain in his imagination and it sufficeth the servant that he beâ—…s his master that that likewife be in its kinde subject unto vanity It is true there is a vanity which is not sinful which was not caused by sin and that is the vanity of the greater and lesser world in comparison to him that made them both they are so to him vanity and lighter then vanity IV. As for the fourth and last general proposed viz. How we may be freed out of this vanity I refer you to the close of the application and so I proceed directly to the Uses Vses Vse 1. I's every man at his best and most flourishing estate altogether vanity Then according as it is written Jerem. 9.23 Let not the wise man glory in his wisdome neither let the mighty man glory in his might Let not the rich man glory in his riches but rather as it is written and that again and again 1 Cor. 1.31 2 Cor. 10.27 Let him that glorieth glory in the Lord. Let the poor and mean Christian in respect of parts and place and of his portion in the things of this life let him glory in that by being a Christian he is spiritually exalted but the wise and noble and mighty and rich Christian glory in this that by this Scripture he is made low this day and set upon the same level and plain ground with his poor brother Let him consider the vanity and uncertainty of all worldly enjoyments and outward excellencies it is a text or theam the prophet is commanded to preach upon and that with a loud voice Esa 40 67. The spirit said cry and I sayd what shall I cry why all flesh is grass and the goodlinesse thereof as the flower of the grasse the grasse withereth and the flower fadeth because the spirit of the Lord bloweth upon it And the Apostle James gives this reason why rich men should have low thoughts in their high condition because as the flower of the grasse they and their riches shall passe away James 1.10 You wise men and noble men and rich men you seem gay and glorious flowers the eyes of men are delighted with such beautiful objects but alas at your best estate you are altogether vanity when you are flowring you may be neerest to withering you may die in your prime and flower like as herbs when they begin to spring and flourish presently wither and the flower thereof falleth and the grace of the fashion of it perisheth so also shall the rich man fade away in his ways saith the Scripture ver 11. of that 1. of Janes Couldst thou by power or policy get into a throne and exalt thy throne above the thrones of all the Kings upon the face of the whole earth couldst thou proclaim thy self univerfal Lord and Monarch and send yokes by thine Embassadours to all the Princes and States of the world shouldest thou say in thy heart I will ascend into heaven I will exalt my throne above the stars of God I will ascend above the heights of the clouds I will be like the most high yet the time will come and it will not be long when this text shall be like Belshazzars hand-writing upon the wall behold thou art weighed and art found too light thou art light upon the ballance altogether vanity and this kingdom is departed from thee The Kings and great ones who have gone down into the grave before thee may take up this proverb against thee may speak and say unto thee art thou also become weak as we art thou also become vanity like unto us thy pomp is brought down to the grave and the noyse of thy viols Instead of thy golden and glorious carpets and coverings behold now the worme is spread under thee and the worms cover thee How art thou fallen from heaven O Lucifer son of the morning O therefore when thou art in prosperity in thy best estate say not I shall never be moved Do not sing a requiem to thy Soul with the rich fool saying soul take thine ease thou hast goods layd up for many years lest it be said to thee Thou fool this night shall thy soul be taken from thee Say not with Nebuchadnezzar when thou lookest upon thy goodly buildings Is not this great Babylon that I have built by the might of my power and for the honour of my Majestie lest whilst the word be yet in thy mouth there fall a voice from heaven saying To thee it is spoken thy kingdom is departed from thee thy dwelling shall be with the beasts of the feild and the day cometh when there shall not be left one stone upon another which shall not be thrown down Say not with Eastern Babylon Esa 47.7 8. I shall be a Lady for ever I am and none else besides me I shall not sit as a widow neither shall I know the losse of children lest these two things come to thee in a moment in one day the losse of children and
the dust together and who can distinguish the Kings dust from the beggars We are all excellently well compared to a set of counters which men use in casting of account the counters are in themselves all alike and differ only for a time according to the place in which they are set some stand for pounds some for shillings and some for pence but in the conclusion all are alike jumbled into the box or bag together so it is in the world some stand in a higher place and a greater value is set on them for a time then others but at last at death all shall be jumbled alike into the grave Psal 49. 7. When we shall be awakened out of our sleep in the grave and gathered together before the judgement seat of Christ this distinction of noble and mean men shall cease In the Resurrection at the Coronation of the King of Kings the Heraulds of this world shall have no place to rank men according to the dignity of their houses and families In that respect the resurrection will make us all Peers and those that shall wait on him on that day he will make all and for ever Kings Oh therefore considering that after a while all these artificial differences of coats and outward distances of place shall cease let us not for this small pittance of time we have to live here let us not dispise or envy one another let not the honourable person behold his inferiour with a haughty proud disdainful eye and let not the mean man look on the noble man or great man with an evil and envious eye Neither let the great Schollars of the world or the grandees for wisdome and knowledge exalt themselves too much and glory in their learning and wisdome as if these were exempt and priviledged from the touch of vanity Let such know that the wisdom of the world is foolishnesse with God and that King Solomon wiser then the wisest now upon the face of the earth found a vanity in humain knowledge Eccles 1.18 Besides let the greatest Schollar the world has see and know that his line is too short to fathom the depths of nature that there are many things there which as to the comprehensive knowledge of them he must let them alone forever Where is the wise man where is the disputer of this world where is the profound Philosopher Give me if thou canst a Definition of thy own soul Nay but the definition of a straw under thy foot Tell me if thou canst how the Remora a fish no bigger then a carp stays the ship How the Load-stone draws Iron Why the grass is green Give us a satisfactory reason if you can why some Creatures are covered naturally with hair-cloath others with rugs of the finest wooll and others walk up and down and fly abroad as well as sleep in feather beds of divers colours Hen quantum est quod nescimus and again Maxima pars eorum quae scimus est minima eorum quae nescimus good Motto's for the greatest Schollars Oh therefore let the great Schollar glory in this that he knows me saith the Lord Jerem 9. or in this that he knows Jesus Christ and him crucified and that he is able to comprehend with all Saints the height and depth and length and breadth af the love of God and to know the love of Christ which passeth knowledge Vse 2. Is every man at his best estate vanity then cease from man whose breath is in his nostrills whose condition when most flourishing is but fading and vanishing for wherein he is to be accounted of Put not your trust in Princes or in any son of man Psal 146.3 Men cannot preserve themselves alive or in honour cannot make themselves happy or secure themselves from outward misery Lean not too hard on these staves they will break under you to trust to these is to trust to a broken reed 't is to lean on a spear which will pierce you they are staves of bands and not of beauty The rod of God is a staff but the staff of man is a rod oft times and will soon be turned into a Serpent and bite you Trust not in the favour of Princes or great men Consider the height and downfal of Haman Sejanus Cardinal Woolsey and other Favourites Trust not in the favour of the multitude or common-people neither versatilis turba Now the multitude will cry Hosanna and anon Crucisige now they will prepare Garlands and be ready to sacrifice to you as a God and anon they will stone you as a Malefactor or one of the worst of men Vse 3. Is there vanity in what thou art and doest and hast considered without Christ then do not Idolize thy self for any endowments nor bless thy self for any creature enjoyments do not pride thy selfe for parts and gifts If thy heart be lifted up within thee for these thou hast but a vain minde thou art become a fool in glorying if any man might have stood upon their parts and abilities surely Solomon much more Be not too much enamoured with the perfections of thy body or outward man thy strength agility health beauty all shall fade away wither like the grass and perish like the flower of the grass when the blasting East winde or the scorching Sun-beams comes upon it The day will come when you shall say they are vanity when you shall say you have no pleasure in them Do not place happiness in what thou hast in great possessions in Creature-comforts and enjoyments there 's a vanity in delicious meats and drinks in fine apparel in sumptuous buildings in a large train of attendants in the multitude of friends and acquaintance do not place happiness in these things for you will never be able to finde it here In vain do you look for Canaan on this side Jordan the Devil shewed our Saviour all the kingdomes of the world and the glory of them and 't is observed that he did this in a moment as it were in ictu oculi in the twinkling of an eye sic transit gloria mundi But we have need to go up often and to stay long with God in the mount to see clearly all the kingdomes of the world and the vanity of them The world is a world of vanity yea there 's a world of vanity in every man Behold I shew you a mistery the lesser world man is more comprehensive of vanity then the greater Vse 4. Is the world a world of vanity unto man are the good things of the world as they are called good for nothing as to the making us happy then let 's not fall out and make our selves miserable by divisions strifes and contentions about them 't is for children and fools to wrangle and fall out for toys and vanities Fall not out for that which is not It was Justus Lipsius his Epitaph of his own making which he commanded to be written on his Sepulcher Vis altiore voce me tecum loqui Humana
his body doth not sleep doth not cease to be It would be happy for Atheists Epicures Gluttons Drunkards Blasphemers and unclean persons for oppressors for covetous and unmerciful Dives's if there was no life no world after this but that as they have lived like beasts or worse then beasts so they may die like beasts also But if there had been neither Moses nor the prophets to testify the contrary yet needed not any to come from the dead to do it heathen poets and phylosophers have had knowledge of a future estate witnesse their Elisian fields a kinde of paradise for the vertuous and their Phlegethons a river of fire a kinde of hell for the wicked But 2dly If a Ghost should appear to us we should be apt to think that we should die shortly and that the Ghost of a dead man did come to call or summon us to the state and place of separate souls such an apparition would be like the Messenger to Hezekiah set thy house in order for thou shalt dye and probably would put us into Bellshazzars posture when he saw the hand-writing upon the Wall would make our countenance change would make the joynts of our loyns to be loosed and our knees to smite one against another And one would think that such a fear terror and consternation might reasonably minde us of what we had done namely to undo our selves and what we should do to escape the wrath to come or the damnation of hell And 3dly All this probably might prove more effectuall if that one that came from the dead should be Lazarus a good man whose soul came from the bosome of Abraham Lazarus one who likely might be known to Dives his brethren to have been a poor miserable and contemptible person whilst he lived in this world when they should see him come from heaven from one of the highest places there from Abrahams bosome and probably in a glorious manner make his appearance this might teach them and minde them that 't is possible that poor men may be happy in the other world and besides when he should tell them as he might be well able to do how happy he was there though he had been never so poor here and how miserable Dives their brother was in hell not withstanding all his great riches in this world this one would think should be an effectual means to warn to perswade and to bring them to repentance I say when he should tell them that poor Lazarus was comforted and rich Dives was tormented how he was advanced to heaven and their brother Dives thrown down to hell when he should tell them the glorious visions and fruitions of heaven and that there was no comparison betwixt earth and heaven betwixt the fading riches of this world and the durable riches of the other 'twixt sensible pleasures and heavenly joys 'twixt the honour from men here and the glory that is to be had from God hereafter 'twixt the company of men though never so great and rich here and the society of God and his holy Angels in heaven And that Dives his palace was but a dungeon or dunghill to the palace of the great king of heaven and earth that riches either horded up or Epicurean-like laid out upon our selves our back and our belly would not avail in the day of wrath and would only be able to aggravate our misery and to encrease our torment there further when he should tell them that money though it answers all things here yet in the other world it is of no use at all Saints and Angels above slight it as much as worldlings overvalue it below behold in the other world Dives and all his riches were weighed and sound too light that Dives his greatness Riches and Honours and delicates were momentary and all vanished and that in place and room thereof how he is tormented How that he saw him in hell torments instead of delicious fare and delightful musick behold weeping and wailing and gnashing of teeth Instead of purple and fine linnen behold fire and Brimstone and the smoak of the Bottomless pitt compassing him as a garment And on the other side for his own part he had no cause at all to repent him of all his poverty hardship and misery he went through or underwent in this life for that now heaven makes amends for all That his light afflictions which were but for a moment are now recompensed with a far more exceeding and eternal weight of glory And if after all this and a great deal more which he might say he should tell them that if they did continue in their sins and die in them they should have their portion in hell with their brother Dives yea with the Devil and his angels for ever but if they would now forsake their fins if they would break off their sins by repentance and their iniquities by shewing mercy to the poor if they would cease to do evil and learn to do well if they would be open hearted and open-handed to their poor brethren when they dyed God would send his Angels to carry their souls into the bosome of Abraham from whence he came out sent by their father Abraham and at the request of their brother Dives If all this had been said and done one would be ready to think that here had been enough and more then enough to have perswaded the worst and most hard-hearted sinner to repentance But so is it that a great deal more effectual means then all this prove insufficient to turn sinners from the errours of their ways 1. The Jews had Moses and the prophets amongst them who being dead yet spake unto them in their writings They received the law by the disposition of Angels yea God himself preached unto them in thunder and lightnings and flames of fire at Sinai the Jews had more signes wonders and miracles wrought amongst them or for them then the whole world besides they had three raised from the dead under the Old Testament-dispensation our Saviour when he came he raised three from the dead one newly dead Jairus his daughter one carried out to be buried as the widdow of Naim her son and one that lay four days in the grave viz. Lazarus and yet the Jews the body of the nation were ofttimes hard-hearted and impenitent sinners even when Christ came in the flesh and manifested forth his glory amongst them in working more miracles then Moses and the prophets that went before him yet they would not repent that they might believe that Jesus was the Christ the Messiah and that believing they might have life through his name yea they sought to put Lazarus to death whom Christ raised from the dead and at last put Christ himself to death who brought him from the dead so far were they from being wrought upon to repent once unto life by this miracle 2. Yea Christ himself afterward raised himself from the dead and confirmed his doctrine and his mission
his brethrens souls and now many do what they can in a manner to damn their own and their brethrens fouls also 9. That there are rewards and punishments after this life there 's a future Estate of happiness or misery for rich and poor there 's an Abrahams bosome for some and hell-torments for others those that have done good and suffered evil things here shall be comforted and those who have done evil things and enjoyed good things here they shall be tormented 10. That some of the Children of Abraham finde no place in the bosome of Abraham Dives cal'd Abraham father and Abraham cal'd Dives son but yet Dives had his place and portion in hell 11. That rich men must expect mercy in the other world according as they have shewed mercy to the poor in this he that giveth to the poor lendeth unto the Lord and the Lord will repay him his own again with usury Giving to the poor is but sowing of feed and in due time they that sow plentifully shall reap plentifully shall I say thirty or sixty yea I dare say an hundred-fold even in the world to come life everlasting 12. That the way to escape hell and attain heaven is to hearken to to obey the holy Scriptures these are they that shew unto us the way of salvation the only way of peace and reconciliation with God and remission of sins namely repentance towards God and faith in our Lord Jesus Christ These these are they that are as a voice behinde us or within us saying this is the way walk in it when that which is holy just and good is proposed to us But when we are tempted unto evil these are unto us as the Angel to St. John saying see thou do it not Let us not in the least question the divine authority of the holy Scriptures either of the Old or New testament both are confirmed by the exerting of supernatural power in miracles and of supernatural wisdom and knowledge in fulfilling of prophesies and forasmuch as Abraham in heaven sends us to Moses and the Prophets and even Christ himself a greater then Abraham appeals to Scripture proves by Scripture though he received the spirit without measure and resolves as it were his own authority into the divine authority of the Old Testament 13. And again that if one of the Testaments be true neither of them can be false let 's know and believe all that is written in the Law of Moses and in the Prophets and in the Psalms concerning Christ and all that is written in the Gospel in the Acts in the Epistles and the Revelation concerning Christ and Christians our Saviour or our selves and let 's not only hear the Scriptures but do them so that we may be blessed in the deed And when we hear any new or strange doctrines let 's be noble like the Bereans and search the Scriptures to see whether things be so or no as these men teach Let 's try opinions doctrines and actions our own and others by this touchstone Let 's weigh them in this ballance of the sanctuary and accordingly judge them And that I may speak a word in season both as to the text and the occasion and that some good account may be given of this days concourse let 's all of us labour to shew forth our faith by our works and as we hold that our faith justifies our persons before God so let our good works justifie our faith before men They are like the hand on the dial of a Clock which shews how it goes although it doth not cause it to move Le ts feed the Hungry Clothe the Naked make our selves friends of the mammon of unrighteousnesse that when we fail we may be received into everlasting habitations Let 's be confident that our cruise of Oyl shall never fail so long as we pour it out in these empty vessels and that one penny laid out upon Gods poor upon Christs brethren will redound more to our account at the great day then many thousands laid up in our Coffers or laid out upon our vain delights and pleasures and should the Lady of this Manour arise from the dead this day I dare say she could testifie that the widows mite so as I take it she called the donation and benefaction we now commemorate was of more avail and advantage to her then the thousands she laid up in her treasury therefore whilst we have opportunity let us do good unto all men especially to them who are of the houshold of Faith to the bretheren of Christ and what soever good we finde in our hearts to do let 's do it with all our might for there is no wisedome nor counsel in the grave whither we are going Let 's beg of God that we may not have our good things in this life and our evil in the other that we may not be like Dives of the number of those worldlings who have their portion in this life as the Psalmist speaks Or as those fools who lay up for themselves treasures on earth and are not rich towards God And let 's manifest that our treasures are in heaven because there are our hearts also let 's set our affections on things above and not on things on the earth considering God has made the earth to set our feet upon not to set our hearts upon let us not be like blinde Moles ever rooting digging in the Earth living here as in our proper Element for when a few years perhaps weeks or days are gone and death comes our eyes shall be opened as the Naturalists say the eyes of the Moles are when they come to die and then we shall see clearly that we have laboured in vain in vain have we risen early gone to bed late eaten the bread of care fulnesse for Riches Miser-like hoarded up or Epicure-like laid out upon our selves profit not in the day of death To conclude all let 's not suffer any poor Lazarus to starve at our gates for want of crumbs and let none of us that are ministers suffer any poor soul for whom Christ died to starve at the gates of the Temple for want of our breaking to them the bread of life we are all by our profession children of Abraham now then let us do the work of Abraham let 's walk in the steps of Abraham let 's be rich in faith full of self-denyal full of good works chariry Hospitality let 's go out and invite strangers on occasion as he did and then he will not be ashamed to be called our father nor unwilling to take our soul into his bosome yea let 's imitate Lazarus let 's make God our help our trust so he did and so his name as the name Eleazar imports And let 's patiently bear all the evils that God lays on us himself or suffers man to lay on us in this world and then when we die God will send his Angels to do the like office for us which they did for Lazarus even to carry our souls into Abrahams bosome Errata PAge 3. line 12. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 8. l. 1. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 20. l. 6. for sumus r. fumus p. 25. l. 2. for which r. who p. 15. l. 8. for powrs r. pours p. 27. l. 3. for them r. him p. 3◠l. 32. for any r. an p. 37. l. 22. for an r. and. FINIS