The due right of presbyteries, or, A peaceable plea for the government of the Church of Scotland ... by Samuel Rutherfurd ...

Sect. 2. Certaine propositions tending to Reformation.

In the third or fourth Proposition the Author condemneth Laicks Patronages.

2. Dedicating of Lands to the Ministry; to these adde what the Ministers of New-England say a 1.1 in their answer to the thirty two Questions sent to them from Old-England, where they condemne stinted maintenance. Though the right of Church Patronages were derived from Romulus, it is not for that of noble blood. ••or b 1.2 Dionysius Halicarnasseus saith Romulus instituted Patronages, when he had divided the peo∣ple in noble and ignoble, called, Patricii & Plebeii. But this Patronage was civill, and when servants and underlings were hardly used, it hath a ground in nature, that they choose Pa∣trons

to defend them, therefore hee who gave libertie to a a servant, amongst the Romans was called a Patron, and c 1.3 he who defended the cause of the accused, as Valla saith, was called a Patron. If it bee said that the servant was the proper goods, and part of the Masters patrimony, because hee might sell his servant, and therefore there could bee no Law given to prove men may limit the dominion of the master over the servant.

I answer; the servant was a part of his masters patrimony, but a part thereof for sinne, not as his Oxe or his Asse, is a part of his patrimony; therefore by the Law of nature, whereby the weaker imploreth helpe of the stronger, as the Lambe seeketh helpe from the mother, and the young Eagle from the old, the slave might well have libertie to choose a Patron, and this is a ground that the Magistrate the Churches nurs-father by of∣fice should plead the Churches cause, as her Patron, and every one in power is to defend the Church in her liberties and pa∣trimony; and therefore in the Apostles time, when holinesse and the power of Religion did flourish, and was in court, there was not need of any positive, civill or Church Law, for a Pa∣tron to the Church, every beleever in power is oblieged to de∣fend the Church: but when men became Vulturs and ravenous birds to plucke from the Church what was given them, the Councell of Millian d 1.4 in the yeare of God 402. wherein some say Augustine was president, under Honorius and Arcadius, some holy and powerfull men were sought from the Emperour to defend the Church in her patrimony, and rights against the power and craft of avaritious men, and they were called Pa∣trons, and the same was desired e 1.5 in the first Councell of Carthage, but with the Bishops advice, cum provisione Episcopo∣rum. Hence it is cleare, patronages from their originall were not Church priviledges, and Bishops being a part of the Church, could not be the Patrons, quia nemo sibi ipsi potest esse patronus, and for this cause that learned f 1.6 thinketh this was the originall of Church Patronages, but the Patrons have beene chosen with consent of the Church; hence they were not as our Patrona∣ges are now, which goeth 1. by birth, 2. and are a part of a mans patrimony, and civill thing, that the Patron hath right

unto, under the Kings great Seale; but as a Minister is not a Minister by birth, neither was a Patron a Patron by birth: and from this wee may collect, that the Patrons right was but a branch of the Magistrates right, and accumulative, not pri∣mitive, and that hee could take nothing from the Church, and 〈◊〉〈◊〉 lesse might the Patron forestall the free election of the peo∣ple, by tying them and their free suff••ages to a determinate man, whom hee presented; and it is not unlike which g 1.7 A••entinus 〈◊〉〈◊〉, when Bishops gave themselves onely to the Word of God, to preaching and writing bookes in defence of the truth, the Emperour tooke care that they should bee furnished with food and ••aiment, and therefore gave them a p••tronus quem 〈◊〉〈◊〉 patronum curatoremque vocabant, whom they called a pa∣tron; and here observe the Bishop of old was the client, and the sonne and Pupill, now hee must bee the Patron and Tu∣tor, and therefore in time of Popery, Antichristian Prelates would bee Patrons both to themselves and to the Chur∣ches.

But this seemeth not to bee the originall of patronages, be∣cause this ground is common to all Churches, but not all, but onely some certaine Churches have patronages, therefore their ground seemeth rather to bee that some religious and pious persons founded Churches, and dotted, and mortified to them benefices, and the Church by the Law of gratitude did give a Pat••onage over these founded Churches to the first foun∣dators and their heires, so as they should have power to nomi∣nate and present a Pastor to the Church. But there were two notable wrongs in this; for 1. If the fundator have all the Lands and Rents in those bounds, where the Church was e∣rected, hee is oblieged to erect a Church, and furnish a ••••pend, both by the Law of nature and so by Gods Law also. Ergo, the Church owe to him no gift of patronage for that, nor is hee to keepe that patronage in his hand, when hee erect∣eth a Church; but and if hee being Lord heritor of all the Lands and Rents, both erecteth a Church, and dotteth a sti∣pend, sub modum eleemosynae, non sub modum debiti, by way of almes, not by way of debt, then is there no gratuitie of ho∣nour, nor reward of Patronage due to him, for almes as almes

hath no reall or bodily reward to bee given by those on whom the almes is bestowed, but onely the blessings of the poore, Joh 31. 20. it being a debt payed to God, hee doth requite it. And h 1.8 Calderword saith, no wise man would thinke that the Church men should allure men to found Churches, and to workes of Pie∣tie, by giving them the right of presenting a man to the change: and also hee would call it Simonie, not pietie or religion, if one should refuse to doe a good worke to the Church, except upon so deare••t rate, and so hard a condition as to acquire to himselfe po••er over the Church of God.

Though the ••ight of presenting a man to benefice were a meere temporall thing, yet because it removeth the libertie of a free election of the fittest pastor, as i 1.9 Origen saith, it can∣not bee lawfull, but it is not a temporall or civill right, but a spirituall right, though wee should grant that the people have a free voyce in choosing, and that the patron were oblieged to present to the benefice, the man onely whom the people hath freely chosen, and whom the Elders, by imposition of hands, have ordained. 1. Because the Pastors hath right to the benefice, as the workeman is worthy of his hire, and hee hath a divine right thereunto by Gods Law, 1 Cor. 9. 8, 9. & c. Gal. 6 6. Matth. 10. 10. Ergo, if the patron give any right to the Pa∣stor to the benefice, it must bee a spirituall right. If it bee said, hee may give him a civill right before men, that according to the Lawes of the Commonwealth, hee may legally brook and injoy the benefice; this is but a shift, for the civill right before men is essentially founded upon the Law of God, that saith, the workeman is worthy of his hire: and it is that fame right really that the Word of God speaketh of: now by no Word of God, hath the Patron a power to put the Preacher in that case, that hee shall bee worthy of his wages, for hee being called, chosen as Pastor, hee hath this spirituall right not of one, but of the whole Church. 2. It is true, Papists seeme to bee divided in judgements in this, whether the right of patronage bee a tem∣porall or a spirituall power; for some Canonists as wee may see k 1.10 in Abb. decius, l 1.11 and Rubio, and the Glosse m 1.12 saith it is partly temporall, partly spirituall. Others say it is a spirituall power, as n 1.13 Anton. de Butr. and o 1.14 Andr. Barbat.

and p 1.15 Suarez, and whereas Papists doe teach that the Church may lawfully give a right of presenting to Church benefices, even to those who are not Church men, the power must bee eccle∣siasticall and spirituall, and cannot bee temporall; also Suarez saith, that the right of patronage may bee the matter of Sim••ny, when it is ••••ld for m••ney. Ergo, they thinke it an holy and spirituall power. It is true q 1.16 the Bishop of Spalato calleth it a temporall power, which is in the hand of the Prince, but there is neither rea∣son nor Law, why it can bee called a temporall power due to a man, seeing the patron hath (amongst us) a power to present, and name one man, whom he conceiveth to be qualified, for wee find the nomination of a list, or the seeking out of men fit for the holy ministry, some times ascribed to the Church, as Act. 1 23. Then they appointed two, Joseph called Barsabas, who was sur∣nam d Jus••us, and Matthias, which words may well bee referred to the eleven Apostles, and so they nominated men, or to the Church of beleevers, and so though it bee not an authorita∣tive action, it is an ecclesiasticall action, and belongeth to the Church as the Church, and so to no Patron: and the looking out of seven men to be presented as fit to bee ordained Deacons, is expresly given to the Church of beleevers, Act. 6. 3. Where∣fore Brethren, looke yee out amongst you, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, seven men of honest report; and sometimes the Apostles doe nominate men for the ministery, but never doth the holy Ghost mention a Patron. But if the thing it selfe (say they) hee necessary, then is the office not unlawfull.

But it is most necessary that some one or more eminent and powerfull men, should have power to see that the Church goods bee not delapidated.

Answ. It is a part of the Magistrates office, with his accu∣mulative power, whereby hee seeth that every one doe their dutie, to take care that vulturs and sacrilegious devourers of Church livings bee punished; and the Church themselves are to censure all guiltie of Simony or delapidation of the rents of the Church, as may bee gathered by due analogie from Peters punishing with death, the sacriledge of Ananias and Saphira, and the Simony of Simon Magus. 2. The ancient Church ••ooke care of dividing of the Church rent very carefully in foure

parts; one was given to the Pastor, who was not to imploy ••ents of the Church upon Horses and Coaches, and conque∣ring Baronies and Lordships to their sonnes, as our idle belleys were in custome to doe, but the Bishop was to entertaine Ho∣spitalls, and to feed the poore, to take care of bridges, rep••∣ring of Churches, so as r 1.17 Ambrose saith, what ever is the Bi∣ships, it is the poores; a second part was given to the Elders and Deacons; a third part was for the repairing of Churches, and a fourth part for Hospitalls, for poore and strangers; this distribution with some other order, is made, if wee beleeve Pa∣pists, s 1.18 in a Synod at Rome under Silvester the first, though Socrates, Theodoret, Sozomen, and others well versed in antiquitie speake nothing of this Synod, but you may see this cleare in t 1.19 Synodo Bracarensi, in u 1.20 Aventinus, in x 1.21 Gregorius, so there is no need of a Patron, nor was there any in the Apostolick Church. Deacons were to take care for tables, and the goods of the poore, no reason that men seeme more carefull for the good of the Church then Jesus Christ. 3. Though there bee a necessitie that the Church bee defended in her liberties, yet is there no reason, an office should be made thereof; as the Ca∣nonists make it an office, with a sort of stipend; And therefore to make a Patron they require not onely the founding of a Church, but also the building of the house, upon his owne charges, and the do∣tation of a mainten••nce for the Church, y 1.22 and for this cause the Pa∣trou hath a buriall place in the Church; and if hee or his children become poore, they are to be entertained of the Church rents; and therefore they call it jus ••uti'e, a gainefull power. 2. It is jus b••norifioum, hee hath power to nominate and present a man to the benefice of the vaiking Church. 3. It is jus onerosum, because hee is oblieged to defend the Church; see the•• z 1.23 Law for this; so see also a 1.24 Calderwood, b 1.25 Gerardus, c 1.26 Suarez, d 1.27 Anton. de dom. arcb. Spal H••spinianus; yet Justini∣anus * 1.28 himselfe forbiddeth that the Patron should present a man to the Bishop to bee examined and tryed, and certainly this place and charge for the defending of the Church of Christ from injuries and wrongs 〈◊〉〈◊〉 Christ of want of foresight and providence, who hath not appointed officers civill and e 1.29 f 1.30

eccle••••asticall to take care of his Church, for no power over the Church was ever given to builders of Synagogues, and there∣fore a calling by the Patron is no more Christs way, then a calling by the Prelate and his Chaplaine. 2. Nor would the Church receive the ministers from Christ Jer. 2. 5. and the laying on of the hands of the Elders, 1 Tim. 4. 14. 2 Tim. 2. 2. but by the authoritie of the Patron, who doth nominate the man, and may charge the Presbyterie, by Law to admit him minister of such a flock. Nor is it enough to say that the Pa∣tron doth present to such a benefit onely, and doth leave all the ecclesiasticall part to the Church, and the officers thereof, for this would say something, if the Patron were tied to the Churches free choise, whereas the contrary is true, that the Church is tyed to the Patrons free election of the man, but this is nothing, because the Patron being but one man onely, and so the Church can have no lawfull proprietie, right and dominion over the rents of the Church, for Christ is onely Lord and proprieter, and just titular of all rents dotted for the maintenance of the ministery, and under Christ, when the place vaiketh, the rents recurre to the Church, as the pro∣per proprieter under Christ: as the goods of Ananias and Sa∣phira are the goods of the Church, after they had given them in to the publick treasurie of the Church; Ergo, the Patron can give no right to any person to bee presented and ordained, for no man can give to another that title and right which hee hath not in himselfe. If it bee said, hee may give in the Chur∣ches name, as the Churches Patron, those goods which are mortified to the Church, well, then is the Patron in the act of presenting the representative Church, and hath the Chur∣ches power; Ergo, hee is but the Churches servant in that, and to doe at the Churches will, and the Church is the first pre∣senter, this is a new representative Church, that wee have not heard of.

2. This is against the nature of the Patrons office, whose it is, when hee foundeth and buildeth a Church, to reserve the right of patronage to himselfe, and never to give that right to the Church; Ergo, by his owne authoritie, and not in the Chur∣ches name, hee giveth title to the benefice, to the Pastor of Minister.

3. The Church hath not power to alien ate and dispose to one particular man, those goods which are given to God, and to his Church, so as that one hath power in Law to dispose those goods to any, without the Churches consent, as the Patron may doe. The Church may dispose and give power to one man to doe certaine actions in the Churches name, but yet so as the Church retaineth power to regulate that her delegate, or commissioner in these acts, and to correct him, in case of aber∣ration; but the Church hath no power over the Patron as Pa∣tron to limit him in the exercise of his power, for the right of Patronage is his by birth, he may sel it for mony to another; to a Papist, to an excommunicate person, to a Jew, or an enemy of the Church, as hee may sell his lands and houses, and hath a ci∣vill right thereunto under his Majesties great Seale; therefore the patron doth here, proprio suo jure, by his owne proper right, present and give title and Law to the Church benesice, and doth not present in name of Church, or as having from the Church a power.

3. What ever taketh away an ordinance of Christ, that is not lawfull: but the power of Patrons taketh away the ordi∣nance of Christ, and the free election of the People, because the people have power to choose out of many one fittest, and most qualified, for the office; as is cleare, Act. 6. 3. Act. 1. v. last. Act. 14. 23. because the man chosen should bee one of a thousand, as g 1.31 Didoclavius or Calderwood saith in that learned Treatise, called Altare Damascenum. Nor can it be said (saith that learned Author) that the Church may transferre her right of presenting to a Patron, for that is in effect to transferre her power of election, but that (saith hee). the particular Church cannot doe except by the decrce of a gener all assembly, neither can that right bee transferred over to a gene∣rall assembly, especially a perpetuall and hereditary right, because (as saith h 1.32 Cartwright) it is a part of that libertie, which is purchased by Christs blood, which the Church can no m••re alienate and dispose, then shee can transferre or dispose to another her inheritance of the king∣dome of God, to the which this libertie is annexed: thus he.

4. The discerning of the spirits, and the knowing of the voyce of Christ speaking in his called servants, is laid upon the flocke of Christ, whose it is to elect, but not upon the Patron,

which may bee a Heathen, and a Publican, and as such is no member of the Church.

5. Every humane ordinance not warranted by Christs To∣stament, and abused to sacriledge, rapine, delapidation of Church-rents, and Simoniacal pactions with the intrants into the holy ministery, is to bee abolished, and is unlawfull: but the right of patronages is such as experiences teacheth to many and lamentable. The proposition is above cleared.

6. That calling in part or in whole, which giveth no ground of faith, and assurance of a lawfull calling to the Ministers en∣try to that holy charge, cannot belawfull; but the calling to the ministery by the good will and consent of the Patron as Patron, is such. Ergo. The proposition is cleare, every lawfull meane and way of entry unto that calling is warranted by a word of promise, or precept, or practise; the calling by the patrons consent, hath neither word of promise, or precept, or practise in the Word; and stayeth not the conscience of the man of God, that hee did not runne unsent: but a man is never a whit the more staid in his conscience, that hee is presented by a Patron, to the tithes, and parsonage and vicarage of such a Congregation. It is but a cold comfort to his soule, that the Patron cal∣led him.

7. What ever priviledge by the Law of nature all incorpo∣rations have to choose their owne rulers and officers, this Christ must have provided in an eminent manner to the Church: but all cities, societies, incorporations and kingdomes have power to choose their owne rulers, officers, and members, as is cleare by an induction of all free colledges, societies, cities and republicks. Ergo, this cannot bee laid upon a Patron; see for this also i 1.33 Amesius, k 1.34 Guliel. Apollonius, who citeth that of l 1.35 Ath••nasius, Where is that Canon in the Word, that the sent Minister of Christ, is sent from the Court, or the Princes Pala••e?

As concerning the other two, this author condemneth Lands dedicated to the ministery, because the New Testament speaketh nothing of such Lands.

Answ. This speaketh against Glebes of Ministers, but the New Testament speaketh not of Manses or houses, or of

moneys for Ministers; yet a wage wee know is due, Matth. 10. 10. 1 Cor. 9. 8, 9, 10. Gal. 6. 6. and the Levites were not to bee distracted from the most necessary worke of the Tabe••••acle, and service of God, more then Ministers, yet they had Lands and Townes assigned of God to them; though the lesse dis••ract••∣ous the wages bee, the better, and the more convenient they are, 2 Tim. 2. 3. 4. 5. As for the tithes wee thinke quotta decima∣rum, or a sufficient maintenance, of tithes, or what else may conduce for food and raiment, of divine right, Matth. 10. 16. 1 Cor. 9. 8, 9. tithes formally as tithes are not necessary, so the Ministers bee provided, and a stipend bee allowed to them, not as an almes, but as a debt, Luk. 10. 7. But the stinting of mainte∣nance for Ministers the author condemneth, because when Con∣stantine gave large rents to the Church, it proved the lane of the Church.

But I answer, stinting maketh not this, but excesse, for moun∣taines of rents may bee stinted, no lesse then mole-hills.

In the first proposition Pastors are to bee chosen of new, in England, though they have beene Pastors before, and that by the impo∣sition of the hands of some gracious and godly Christians.

Answ. Such an ordination wanteth all warrant in the Word of God. 2. Why are they ordained over againe, who were once ordained already? belike you count them not Ministers, and baptisme administred by them, no baptisme, though these same gracious Christians have beene baptized by such, and so England hath no Church visible at all, and no ministry; see what you lay upon Luther and some of our first reformers, who had their externall calling from Antichristian Prelates, the same very thing which Papists lay upon them. 3. If there bee called Pastors in England to lay on hands on Ministers, why are not they to impose hands on such as you judge to bee no ministers? because possibly the Prelates laid hands upon them, seeing you grant Chap. 5. Sect. 9. where there are Presbyters to lay on hands, it is convenient that ordination should bee performed by them. I confesse I am not much for the honoring of the Prelates foule fingers, yet can they not bee called no Pastors, no more then in right wee can say, Caiaphas was no High Priest.

Proposition 6. Hee willeth Pastors, and Doctors, and Elders to

bee put in the ••••••me of Parsons and Vicars.

Answ. If the offices of Parson and Vicar bee set up, it is rea∣son they be abolished, but for the names there is not much ne∣cessitie of contending, though in such cases it bee safer to speake with the Scripture, then with Papists: the Vicar Gene∣rall is indeed the Bishops delegat, and a creature to bee banished out of the house of God, of whose unprofitable place & stile, see that learned writer m 1.36 D••••id Calderwood, who findeth him to bee made of the metall of the Popes service, base Copper not Gold. n 1.37 and the Popish parson is as the Vicar; Firewood for Antichrists Caldron.

In the 12. and 13. Propositions, it is said, that it is necessary 〈◊〉〈◊〉 Preachers countenanced from King, and State, were sent to 〈◊〉〈◊〉 to congregations generally ignorant, and prophane, and till they 〈…〉〈…〉 measure of gracious reformation, as they can testifie their faith and repentance, it were meet they should never renew their C••••••nant made in baptism, nor yet have the Seales of the Covenant con∣••••••ed upon them, but till then they shall lament after the Lord, as the 〈◊〉〈◊〉 did when the Arke had beene long absent, 1 Sam. 7. 2.

Answ. In these Propositions most of all the Congregations of England, except some few following the way of indepen∣dencie of Church government, though they bee baptized and professe the truth, are brought just to the state of Turkes and Indians willing to heare the Word, or of excommunicated persons, for they and their seede are to want the Scales, their children Bapti••me, themselves the Lords Supper. But 1. how can the 〈◊〉〈◊〉 in ordinary rebukes, and excommunication from the S••al•• bee exercised upon these who are without, and no Churche as yet? for while they sweare the Covenant, they are not Churches. 2. It is said, godly Preachers must bee sent to them, 〈◊〉〈◊〉 th••y 〈◊〉〈◊〉 reformed; but why not godly Pastors? because th••ugh these preachers preach unto them, yet exercise they no Pastorall care over them, because they are not yet a visible Church and flocke, and therefore have no more Pastors to care for their soules, then Turkes and Indians, and Preachers have 〈◊〉〈◊〉 a Pastorall relation to these, though baptized, and 〈◊〉〈◊〉 Christ, then to Indians, Jewes or Turkes, as our bre∣thren teach, & a paterne of such flocks is not hard in the word,

where ordinarily the word is preached to a number of people baptized, and yet baptisme denyed to all their seed, and the Lords Supper to themselves. 3. It is the same Covenant the author speaketh of here with the Church Covenant that 〈◊〉〈◊〉 and Judah made with God, and which they say essentially con∣stituteth a Church, and hinteth at the Covenant of the Church of Scotland, sworne and subscribed by many thousands ign••∣rant and prophane, and who never came to such a measure of gracious reformation, as they can testifie their faith and repentance; yet did this nation right in putting all to sweare and enter into a Co∣venant with God, for Israel, Deut. 29. where there was many who had not eyes to see, eares to heare, and a heart to understand, v. 3. 4. and where there were many rebellious and stiff-hearted, Deut. 31. 27. entered all of them into Covenant with God, Captaines, Elders, Officers, all the men of Israel, Deut. 29. v. 10. Little ones, wives, children, hewers of wood, &c. all which attained not to such a measure of gracious reformation. 2 Chron. 15. 9. all Judah and Benjamin, and the strangers with them out of Ephraim and Manasseh, and out of Simeon, entered into a Covenant with God; who after such Apostasie could not all have attained to that measure of gracious reformation, as to testifie their faith and repentance by prayer, conference, experiences of Gods wayes in their heart and confession, and yet the Author saith o 1.38 that there is no colour to conceive this way of entering into Church estate by Covenant, to be peculiar to the pedagogue of the Old Testament. 4. Israels lamen∣ting after the Lord, 1 Sam. 7. 2. was not the repentance of a people, who was not a Church visible, but was onely a people to bee prepared for a Church State, and not fit to receive circum∣cision and the passoever; as you conceive of the ignorant and pro∣phane in England, which to you are no visible Churches; for Is∣rael at this time was a true visible Church. The rest of the pro∣positions tending to reformation not discussed elsewhere, I acknowledge to be gracious and holy counsells, meet for a re∣formation. The Lord build his owne Temple in that Land, and fill it with the cloud of his glory.

Notes

• a 1.1

  Answer to the 26. Questi∣on.
• b 1.2

  Dionys. Halicarnass. l. 2 antiquit. optiene cuiquam ex ••ul∣go data, ut que••n vellent sibi pa∣••••onu••n el••ge••ent
• c 1.3

  Terentius in Eunu••ho••e mi•••• Patronum cupie. I ••a••.
• d 1.4

  Concilium Melevitanu••n ••n. 402.
• e 1.5

  Concilium Car••bagin. 5. c. 9. an. 420.
• f 1.6

  Hosp••nian de orig. te••nplo. to. 4. de orig. honor. eccles. c. 6.
• g 1.7

  A••entinus in 〈…〉〈…〉. 6. a••al.
• h 1.8

  Fdvar. Di∣do. lav. in 〈…〉〈…〉. p. 591.
• i 1.9

  Origen. 〈◊〉〈◊〉 6. in Levit. is eligendus ex omni populo qui praestantior, qui doct••••, qui sanctier.
• k 1.10

  Abb. decius &
• l 1.11

  Rubi. in c. Quanto de jud. & in d. ca. de 〈◊〉〈◊〉.
• m 1.12

  Glossa in c. piae menus 16. q. 7.
• n 1.13

  Anton de Butr. &
• o 1.14

  Andr. Bar∣bat. in d. c. Quando.
• p 1.15

  F••ancis. Suarez 〈…〉〈…〉 & Statu 〈…〉〈…〉 4 de 〈…〉〈…〉 8 •• 5.
• q 1.16

  Ma••. An 〈…〉〈…〉 Spalate•• de 〈…〉〈…〉. 3. pag. 9••9.
• r 1.17

  A••brosius l. ••. epist. ••••. epist. ••••. 〈…〉〈…〉, quod pa••peru •••• •• •• est.
• s 1.18

  Sy••ol 3. 〈…〉〈…〉 1. c 4.
• t 1.19

  Synod. Bra∣ca••ens. •• c. 25.
• u 1.20

  ••Span Anal. ••o. 289
• x 1.21

  Gregorus 〈…〉〈…〉.
• y 1.22

  〈…〉〈…〉.
• z 1.23

  C••••decerni∣mus 〈◊〉〈◊〉. 9. 7.
• a 1.24

  Altar. da∣m••s••. pag. 3••2.
• b 1.25

  Gera••dus loc. co••n. 10. 6 de min••ster. eccles. sect 5 pag 134. 135.
• c 1.26

  Suarez to••n. de vi••tut & stai•• relig. l. 4. de Sinon. c. 28 n. 1, 2. 3.
• d 1.27

  Spalat•• ••sten••error. Suarez c. 3 n 939.
• * 1.28

  (••) 〈◊〉〈◊〉 16. q 7.
• e 1.29

  Hospinian. de origi. templ. de or••g. bonor. eccles. c. 6. c. 7.
• f 1.30

  Justiman. N••vel. 17. c. 〈◊〉〈◊〉 & c. 18. Nov. 123.
• g 1.31

  A•••••• da••nas. pag. 332.
• h 1.32

  Cartwright 2. reply, •• pa••t. pag. 226.
• i 1.33

  Amesius, de c••nscient. l. 4. c. 25 q 5. n. 23, 24.
• k 1.34

  Gul. Ap l∣〈…〉〈…〉. in sac a sect. 2 c. 1. pag. 61, 162.
• l 1.35

  Athanasius epist ad solita∣riam ••••••am a∣gentes. Uhille Canon ut a pa∣latio mittatur is, qu•• sutu•• us est Epis••opus:
• m 1.36

  Alta•• da∣••••••. par. 458.
• n 1.37

  〈…〉〈…〉
• o 1.38

  Chap. 1. Sect. 1.