Ductor dubitantium, or, The rule of conscience in all her generall measures serving as a great instrument for the determination of cases of conscience : in four books / by Jeremy Taylor ...

RULE VIII. Ecclesiastical Censures are to be inflicted by the consent and concurrence of the supreme civil power.

BY Ecclesiastical censures I mean the greater and lesser Excommunication.* 1.1 This is a separation of a Criminal (who is delated and convict by wit∣nesses, or by confession voluntary) from the peace and communion of the Church, till he hath by exterior signes signified his internal repentance: this is called the lesser excommunication. The greater is onely of refractary & desperate persons, who will be subject to no discipline, make no amends, return to no goodnesse, and forsake no sinne. These the Church throws out from her bosome, and shakes the fire from her lap, and quits her self of the plague: and this is called the greater excommunication, or the anathema. Both these are bound by the Ecclesiastical power: but the first is bound that he maybe purged of his sins; the second, that the Church maybe purged of him. The first is bound as a man is tied fast that he may be cut of the stone; the other is bound as a Criminal that is going to execution: he is bound that he may be thrown into outer darknesse. Not that the Church hath pow∣er to damne any man, but when she observes a man confirm'd in impiety, she does antedate the Divine judgment, and secures the sound members, and tells what will befall him in the day of judgment. In the first case, the pe∣nitent is like a wandring sheep; in the second he is turn'd a goat or a woolf;

& by their own acts acts also as well as by the power of the Keyes they are both bound: the first consents to the Medicin, and the reprobate hath by his own act incurr'd that death which the Church declares; and both are acts of discipline, and directly or indirectly consequent to that power which Christ hath given to his Church of binding and loosing, and to the charge of the conduct of souls.

These two are by the fifth Roman Synod under Symmachus distin∣guish'd by the names of excommunication (meaning the lesser) and anathe∣ma.* 1.2 He that breaks the decrees of this Synod, let him be depriv'd of the Communion: but if he will not amend, anathemate feriatur, let him be ana∣thema. The same we find in the Synod of Turon. c. 25. which commands that all the curses of the 108 [alias 109] Psalm be cast upon Church-rob∣bers, ut non solùm excommunicati, sed etiam anathematizati moriantur; that they may die not onely excommunicate, but anathematiz'd. They which are never to be restor'd to the Communion, but are to be accurs'd; so Agapetus expresses it in his 6^th Epistle. This is called eradication; while the lesser excommunicates are still members of the Church,* 1.3 as S. Austin notes.

There is yet a third sort of excommunication,* 1.4 brought in by zeal and partiality, a willingnesse to rule or to prevail; which is no part of the pow∣er given by Christ, but taken up as it happen'd; it is not part of Jurisdiction so much as improper, not an act of the power of the Keyes: and that is a refusing to communicate with him who is not excommunicate, a punishing one whom we have no power to punish, a doing that which we have no pow∣er to doe at all, or to such a person over whom confessedly we have no au∣thority or jurisdiction. For when this humor was got into the manners and customes of the Church they made a new distinction; and there was a communio cum fratribus, and a communio cum omnibus Christianis. He that might communicate with the people might not in some cases communicate with the Priests and Bishops his Brethren. The distinction we find in the 45. Chapter of the Council of Auxerre, and in pursuance of it we find one Bishop refusing to communicate with another. Thus if a Bishop came not to the Synod of his province it was decreed in the fifth Council of Carthage,* 1.5 ut Ecclesiae suae communione debeat esse contentus, that he should onely commu∣nicate with his own Diocese. The like to which we find in the second Coun∣cil of Arles can.* 1.6 19. in the Council of Tarracon can. 6. and the Council of Agatho cap. 35. Thus Epiphanius Bishop and Metropolitan of Cyprus re∣fus'd to communicate with the Bishop of Jerusalem, who was not his suf∣fragan.

Concerning which way of proceeding,* 1.7 1. it is evident that there is no authority in it, or any thing that is like to jurisdiction, and 2. sometimes there may be duty, but 3. most commonly there is danger. 1. * There is evidently no authority: for if the authority were competent and the cause just, they might proceed to excommunication. But this was sometimes done by equals to equals, as by Bishop to Bishop, by Church to Church, as by Victor to the Churches of Asia, by Stephen to the Churches of Africa, and by angry or zealous Bishops to them that were not of their humor or opinion. Sometimes it was done by inferiors to their superior, the people withdrawing themselves from their pastor; so the Samosatenians refus'd to communicate with their Bishop that was thrust upon them after the

expulsion of Eusebius. So that evidently in this matter there is no autho∣rity to verify it.

2. Sometimes there may be duty:* 1.8 as if a Bishop be a heretic or an open vitious person, his Brother that is a Bishop may use that liberty to him as the people might doe to a Brother that walks disorderly; that is, withdraw from his society, that he may be asham'd: and if his communica∣ting with him will give countenance to his heresy, or offence to his people, he is bound then to abstain and to refuse it: and so is the people tied not to communicate with their Priest or Bishop, if the condition of his com∣munion be a sin, or the countenancing of a sin. And thus we find in the An∣nals of Spain, that a daughter of an Arrian King of Spain suffer'd death rather then receive the Communion from the hands of an Arrian Bishop. In her case her refusal was duty, and her suffering was Martyrdome, because her Father impos'd his command of communicating with the heretical Bi∣shop as a secret allowance of the heresy, which in that case she was to re∣fuse, and obey God unto the death.

But when this does accidentally become a matter of duty,* 1.9 the charity of our communion is no further to be refus'd then we are oblig'd by our duty; we are not to refuse it to that person, but for that cause, and there∣fore in other cases & upon all other accounts we are tied to doe the charity of Christians. I will not communicate with a Roman Priest in his worship of Images, or in his manner of Praying for the dead, or invocation of Saints; but I may not refuse to say the Lords Prayer and the Credo with him, un∣lesse by chance it give offence to some weak uninstructed person. I will not receive the Communion from the hands of him who was ordain'd by a Presbytery without a Bishop; because his hand is a dead hand, and reaches me nothing: but because he is my Brother, I will not refuse to give him the Communion if he will require it at my hand, which was made sacred by the Holy Ghost invocated by the prayer and the lifting up of the Bishops hand. I will not come to their Communions; but if they would use good formes of Liturgy, and preach well, I would not refuse to communicate in such assemblies: unlesse (as I said before) I be accidentally hindred by some other duty drawing me off a while.

But then thirdly, when it is not an expresse and a clear duty,* 1.10 it is al∣wayes a great danger, an occasion of schisms and divisions in the Church, and consequently may be an infinite breach of duty, a certain violation of one vertue, for the uncertain preservation of another: it is commonly the daughter of spiritual pride, an accounting of our selves more holy then our Brethren, whom by such meanes we oftentimes provoke to jealousies and indignation; and so sometimes altars are erected against altars, and Pul∣pits turn to cock-pits, and seates of scorners and of proud and illiterate de∣clamations. Upon this account Christendome hath bled for many ages. The division of the East from the Western Churches, and in the West the division of Rome from divers Churches, the Protestants and Reformed, came in at this door; while one Church either pretends the singularity of truth, or the eminency of authority over other Churches: by which two things the Church of Rome hath been author of the permanent and greatest schisms of Christendome. For indeed little better can be expected when the Keys of the Church, which were given for the letting in or shutting out

of single criminals or penitents respectively, are us'd to oppose multitudes. A man may lock his chamber-door, but he cannot put a lock upon the Ocean:* 1.11 and it was wisely said of S. Austin, that to excommunicate a single person cannot make a schism, unlesse the multitude favour him; intimating that a multitude is a dangerous thing to be involv'd in censures. The King nor the people are not to be excommunicated, is an old Rule. For if the whole multitude be excommunicate, with whom shall we communicate? if great parts of them be, they plainly make a schism, if they unwillingly suffer the censure; and therefore that one Church should doe this to ano∣ther is very hardly possible to be done with wisedome, or charity, or neces∣sity. For when S. Paul bad his flock to abstain from the society of forni∣cators, he told them he meant it onely in the smal numbers of the Brethren, where, it may be, one or two in a Diocese or city of that religion might be criminal; for he would not have them to goe out of the world to keep that Canon, and therefore meant not to involve the multitudes of fornicators which were in the world. But now he that excommunicates a Church, either does nothing at all, or he obliges every one in that Church to sepa∣rate from that multitude; and then if he must not goe out of the world, he must goe out of that Country, which no spiritual power can command, and which the Apostle never did intend, as appears in his caution and the whole Oeconomy and reason of that Canon.

But I am to adde this also,* 1.12 That there is scarce any case practicable in which, if it be indifferently permitted to the people to separate from the communion of their superior, it will not very quickly proceed to mischief and become intolerable; a remedy worse then the disease. When Nestorius had preach'd these words,* 1.13 whoever shall say that the Virgin Mary is the Mo∣ther of God, let him be accursed, the people had reason to be offended; but they did ill when they made a tumult: for when the people are stirred, zeal is the worst thing about them. Thus when the two Deacons of Pope Vigilius were displeased with their Bishop in the cause of the three articles which the Pope had condemn'd in the fifth General Council, they very pertly with∣drew themselves from his communion; and the effect of it was, that almost all the Roman Church and divers other Western Churches did so: and so did the people of Istria to their Bishops in the same cause,* 1.14 and so did many more: and the evil grew so great, when every one would as he pleas'd with∣draw himself from the communion of their Bishop or Priest, that it was under great penalty forbidden by the eighth Synod the tenth Chapter.

But this may be done in these following cases.* 1.15

1. When the superior hath manifestly erred in faith, that is, in an ar∣ticle of his Creed, or a plain proposition of Scripture, or in an article esta∣blished or declar'd by that authority which hath bound him and them equally, and in which they conceive no error. Thus the Priests and peo∣ple of Constantinople withdrew themselves from the communion of Euno∣mius,* 1.16 because he erred in an article determined by the whole Church, and established by the laws of Emperors, and as they believed clearly declar'd in Scripture. But when Plato the Monk withdrew himself from the com∣munion of Tarasius the Patriarch of Constantinople because he refus'd to excommunicate the Emperor,* 1.17 it was an insolence fit to be chastis'd by the rod of Ecclesiastical discipline.

2. Priests may withdraw themselves from the communion of their Bishop,* 1.18 and people from the communion of their Priests, in things declar'd by laws to be against the peace of God and the Church, when the fact is evident and notorious. But this is not to be done by single persons, but by the whole community: and the reason is, because the fact is not evident, or not scandalous to that degree as to deserve this canonical punishment, unlesse the congregation be offended, or the congregation note it; for though the Bishop be more publick then any single person, yet he is not more publick or of more concernment then all his Diocese. These parti∣culars, that is,* 1.19 this leave and this caution I have from Origen, explicating in what sense we are bound to cut off our right hand. Ego qui videor tibi ma∣nus esse dextra, & Presbyter nominor, & verbum Dei videor praedicare, si ali∣quid contra Ecclesiasticam disciplinam & Evangelii regulam gessero, ita ut scandalum tibi Ecclesia faciam, in uno consensu Ecclesia conspirans excidat me dextram suam, & projiciat à se. If I that am thy right hand, and preach the word of God, doe any thing against the discipline of Gods Church and the rule of the Gospel, so that I give offence to the whole Church, let the whole Church consenting together cut me off and throw me away.

3. But all this is to be understood to be done by permission or autho∣rity of the Prince,* 1.20 in case he shall interpose, because where publick divisi∣ons and breach of peace are in agitation, the Common-wealth is more con∣cerned oftentimes then religion; and therefore where the laws of God doe not intervene, the laws of the King must, or the whole separation is a sin. And therefore we find that when Gregory the first, Bishop of Rome, had thus refus'd to communicate with John Bishop of Constantinople, he was commanded by the Emperor Mauritius to communicate with him. And it is very fit that such heats and private judgments and zealous, but unne∣cessary, proceedings should be kept from inconveniences by such publick persons who are to take care of peace and of the publick. For if such se∣parations be not necessary, they are not lawful; and if they be not the one∣ly way to avoid a sin, they are a ready way to commit one. For because every mans cause is right in his own eyes, when such heats as these happen between confident persons, every man is judge in his own cause; and what is like to be the event of such things, all the world can easily imagine.

But now concerning those other two proper kinds of excommunica∣tion,* 1.21 the greater and the lesser, they have the same consideration, if we mean them according as the Church now uses them; that is, if they be im∣pos'd upon men against their will. For as for the lesser excommunication, so as it was us'd in the Primitive Church, and so as the Church of Eng∣land wishes it were now restor'd, when penitents came and submitted them∣selves to the discipline of the Church, and had exercises, stations and peni∣tential times allotted to them, and were afterwards with joy and comfort restor'd to the peace of the Church, it is a ministery done by consent, and without any evil, and no man hath to doe with it. But if the consent of the Criminal be not in it, the Bishop cannot compel him; but the Bishop and the King can. And therefore we find that the Emperors made laws in this very particular; and Justinian in his 123 Novel commanded that no Ecclesiastic person should excommunicate any one, unlesse the cause were first approved. Which law was commended by the Council of Paris under Ludovicus; and by John the 8^th, who upon the authority of that

law inhibited some Bishops from excommunicating one Bichertinus.

By this I doe not mean to say that the Ecclesiastical judge hath not power to deny a Criminal the peace and communion of the Church,* 1.22 by declaring him to be unworthy to communicate; but because as the laws and as the customes of the world are now, there is disgrace, and there is tem∣poral evil consequent to such Ecclesiastical separations, the Bishop can be restrain'd in the actual exercise of his spiritual authority, if there be any thing in it of temporal concernment.

And therefore if the Bishop did excommunicate any of the Princes servants,* 1.23 or any whom the Prince had a mind to communicate and con∣verse withall, the censure was to be revers'd; ut quod principalis pietas re∣cipit, nec à sacerdotibus Dei alienum habeatur, as the Fathers of the 12^th Council of Toledo did decree;* 1.24 that what the piety of the Prince does re∣ceive, the Bishops may not reject. For to avoid the company of any per∣son is an effect of excommunication indeed, but not inseparable: and be∣cause to converse with any of his subjects is a right of Kings that none of his Bishops can devest him of, the Bishop can excommunicate no man with∣out the Kings leave; that is, he cannot separate him from the society of the faithful. And therefore Ivo Bishop of Chartres justified himself upon this account for conversing with one Gervasius that was excommunicate. Pro Regia enim honorificentia hoc feci fretus authoritate legis,* 1.25 si quos culpa∣torum, &c. I did it (saith he) relying upon the authority of the law, and for the honourable regard of the King. And this he advises to others also, in his 171 Epistle: and S. Anselme, though he was extremely troubled with the Popes peevish injunctions against the King of England's right in the matter of Investitures, yet in his Epistle to Prior Ernulph he gives leave that though he durst not by reason of the Popes personal command to the con∣trary, yet they might communicate with those whom the Pope had excom∣municated for receiving Investitures from the King. Now although this appendage of excommunication, that is, abstention from the civil society of the Criminal, is wholly subject to the lawes and power of Princes; yet the spiritual part of the excommunication, that is, a separation from the communion by declaring such a person to be unworthy, and using to him the word of his proper ministery, is so wholly under the power of the Ec∣clesiastic order, that when the King commands that the company of the excommunicate should not be avoided, yet the man is not absolved from his sentence in the Court of Conscience, but is bound to satisfy the Church if she have proceeded legally and canonically. The King can take off the temporal penalty, but not the spiritual obligation; that is, the man is not to demand the Sacrament till he be absolved. If the King commands it, the Bishop must not deny his externall ministery: but the man sins that de∣mands it, because he communicates unworthily, that is, by a just power, but not by a just disposition. He must repent of his crime before he can come innocently.

For it is to be observed that in this affair one part concerns the Cri∣minal,* 1.26 and another concerns the people. The Criminal is bound to ab∣stain from the communion: that duty is incumbent upon him, because he is judg'd to be unworthy of it by that authority which he is bound to trust, in case there be no apparent error. But to be thrust from civil society is

not directly any duty of his, but is incumbent on the people. Now though the Bishop can in some cases advise this, yet in a Christian Common-wealth he cannot without leave command it: and therefore the censure or judg∣ment of the Church is to have effort upon the Conscience of the guilty, and this invades no mans right; it is for his good that is concerned, and is wholly a spiritual power, and intrenches not upon the civil right of any man, much lesse upon the publick and supreme power. * In the lesser ex∣communication, if the subjects be not voluntary, or be not subjected by him that hath the power over them, that is, the King, they cannot be com∣pell'd by the Bishop to any external act or abstention. But if they doe themselves submit, or are submitted by their supreme, they are bound not onely to obey the censure of the Church, but themselves to goe away from company that know not of this calamity: as I have* 1.27 already in∣stanc'd.

3. The sentence of the greater excommunication,* 1.28 though to be esti∣mated in many particulars by the former measures, yet hath in it something of particular consideration. This is the great Anathema Maranatha, the excision of a man from the body of the Church; without which body, who∣soever is in that manner justly separate, there is no salvation to him: and this the Church called by the name of anathema. Not that whenever the word anathema is us'd, the greater excommunication is signified; for it is very often us'd as an earnest expression of the dislike of a thing: so the Clergy of Edessa, when they purg'd their Bishop Ibas of the Crimes ob∣jected to him in the Council of Chalcedon,* 1.29 they solemnly protested they knew no evil of him, anathematizantes nosmetipsos, & terribili gehennae nosmetipsos obnoxios facientes, si novimus, anathematizing themselves and exposing themselves to the guilt of eternal damnation if they knew any such thing. Such anathemata are denounc'd against sacrilegious persons in the donatives made to the Church: and thus divers Councils doe pronounce anathema to false propositions,* 1.30 and Justinian in the Code uses the same execration against certain heresies. Now to such an anathema as this all persons can be subject, Kings and Princes, Bishops and Priests, Multitudes and single persons. There is nothing considerable in this, but that the cause be great and worthy: for whoever he be that works abomination, let him be who will, yet he is abominable, and shall be separated from the com∣munion of Saints in the day of the New Jerusalem.

But the inquiry that remains is concerning the great anathema or ex∣cision of obstinate criminals from the body of the Church,* 1.31 which is the onely excommunication that Christ gave in commission and warranty. For so the Fathers expound those words of Christ, But if he will not hear the Church, let him be unto thee as an heathen and a publican; that is, not to be esteem'd for a Brother,* 1.32 or a Christian, saith S. Gregory; quia neque influxum habet à capite, neque participat de Spiritu Christi, saith S. Austin, he neither hath any influence from the head, nor partakes of the Spirit of Christ. This man the Church does not pray for, does not pray with, does not communi∣cate, does not hope well of; he receives no assistance and gifts of grace from the holy Spirit of God: and S. Jude sayes, his works are gone aforehand unto judgement. Videlicet peccator gravis & scandalosus, noto∣rius, aut accusatus & convictus, he who is a grievous and a scandalous sin∣ner, notorious or convict, being ••••prov'd by the Bishop in the publick assemblies

of the Church, if he will not be humbled, but remains incorrigible and perse∣veres in his scandalous sinnes, tum anathemate feriendus est, & à corpore Ec∣clesiae separandus, then he is to be smitten with the anathema, and to be se∣parated from the body of the Church: so.* 1.33 Gregory. To this there is nothing else consequent, but that the man, unlesse he timely and mightily repent, will be damned; and in the mean time that every man account him to be no Brother, and have no entercourse with him, but as with a Turk or a Jew.

Now concerning this,* 1.34 he that is in Ecclesiastical authority, and hath received the holy order, hath this power; and he that hath a charge can minister this power: and so long as nothing temporal and secular is mingled with it, the Bishop can doe it wholly by his spiritual authority; and in this he does nothing depend on the supreme Civil power, save that he be per∣mitted to exercise his spiritual office. For though it be true that any Bi∣shop can by the Civil power be hindred from ministring in publick assem∣blies, for he may be banished or depos'd, and another put in his chair, or all his offices may be suspended quoad exercitium actus (as the Schools speak) so that he may not exercise his power; yet a Bishop that hath a flock, that is permitted actually to doe what Christ hath impower'd him to doe, can by his own sole authority inflict this sentence upon scandalous and refra∣ctary, disobedient and impenitent, rebellious and persevering sinners: and if the Church could not doe this, she had not power sufficient to the ends of her designation; she were no body politic, but without government and power;* 1.35 and all that discourse of our Blessed Saviour in the 18^th of S. Mat∣thew, and his commands of delating refractary Criminals to the Church, & the promise to verify in heaven what they shall reject on earth, were words signifying nothing and of no effect. But because no wise man will imagine that it must follow that the Ecclesiastic state, they to whom Christ pro∣mised to give the keyes of the Kingdome of heaven, they who are Stew∣ards of the houshold and dispensers of the mysteries of the Gospel, have this power subjected in themselves independently from the Civil power, as they have a power to baptize, and to consecrate, and to ordain Ministers of religion; and they can no more be hindred from one then from the o∣ther; they may de facto, and they may by a competent power, but if they be, it is persecution. That this Bishop or that, that Cyprian or Silvester, that Valerius or Augustine should be the man, is under the power of the Ci∣vil Magistrate; but the man that is permitted to use the powers Christ put into his hand, can upon persons so disposed pronounce God's anathema and the Churches.

Now the reason of the difference why the Bishop cannot doe this in the lesser excommunication,* 1.36 and yet can in the greater, is this, because the greater is of Divine institution, and the other is of humane, never us'd but by consent, or by a superinduc'd civil authority, and therefore must still depend upon the causes of it's being. Adde to this, there is a precept an∣nexed to this power: there is a double duty; the Bishop is to separate the vile from the precious, the leprous from the sound, and the people are to take heed of such impure mixtures. But in the lesser excommunications there may possibly be something of prudence; yet as there is no proper authority in the Ecclesiastical superior but what is given him by consent, so there is no obligation or duty in the subjects: it is well when they submit

to this discipline, and goe to be cur'd by the publick hands even for every malady; but they are not bound to this: but if they be delated or be noto∣rious and great Criminals, here the Church is warranted by God to pro∣ceed to discipline, and to separation and excision of the refractary. This onely hath effort upon the soul; but the lesser excommunication is a discipline of Ecclesiastical institution; and so is that denying of commu∣nion to equals or superiors, and so is irregularity, and so is refusing to men∣tion a name in our collects and publick or private prayers, and so is suspen∣sion and interdict, degradation and deposition: they are all of Ecclesiastical positive constitution, no part of the power of the Keyes, nothing of Di∣vine authority; but are introduc'd by the consent of Churches, and veri∣fied by custome, consent and the laws of Princes, and so come accidentally to passe an obligation, but effect nothing directly upon the soul. That is a peculiarity of the greater excommunication: and that which stands next to it is the lesser excommunication; which although it be humanum inven∣tum and of positive institution, yet because it is a part of the greater, and proceeds in the same way, upon lesser causes, but to designes of charity and edification, it is an use of the spiritual sword, it is the lancing of a sore, but not the cutting off a dead part; but it may be admitted to be a consequent of the power of binding or loosing, and so I have already call'd it* 1.37. For it is a part of that intermedial monition which Christ hath in general commis∣sionated his Ministers and guides of the Church to make. If an offendor will not mend by private, and by a more publick admonition, tell it to the Church; then the Church is to doe something when the stubborn criminal is delated to her. The Church must try if he will repent upon her monition: for then the Ecclesiastical Rulers are to exhort him into repentance, to re∣prove, to correct, to doe what spiritual Fathers ought to doe: the particu∣lars of which because they are not specified by our Blessed Lord, they are left to the prudence of the Ecclesiastical Governours; so that the general Discipline is warranted, but the particular is left to their choice who by the analogies of the consequent power of the Keyes can proceed by lesser and an intermedial processe. But the power of the Keyes is given in order to something that is to be done afterwards. For that is onely the warranted and expresse authority, and that which imitates coercitive jurisdiction the nearest, that those be cut off from the Church who by their voluntary sub∣mission will not amend and submit to the paternal rod & gentle correption.

Notes

• * 1.1

  1.
• * 1.2

  2.
• * 1.3

  Hom. 50. in Psal. 101.
• * 1.4

  3.
• * 1.5

  Can. 10.
• * 1.6

  Vide distinct. 18. cap. placuit. &c. si quis au∣tem, & cap. si quis Episcopus.
• * 1.7

  4.
• * 1.8

  5.
• * 1.9

  6.
• * 1.10

  7.
• * 1.11

  Contr. Epist. Parmen. l. 3. c. 2.
• * 1.12

  8.
• * 1.13

  S. Cyril. Ep. 18. ad Caele∣stinum.
• * 1.14

  Paulus Diacon. degest. Longob. lib. 3. c. 12.
• * 1.15

  9.
• * 1.16

  Theodoret. lib. 4. c. 14.
• * 1.17

  Baron. A. D. 795.
• * 1.18

  10.
• * 1.19

  in Josu. Hom. 7.
• * 1.20

  11.
• * 1.21

  12.
• * 1.22

  13.
• * 1.23

  14.
• * 1.24

  Cap. 3.
• * 1.25

  Epist. 62.
• * 1.26

  15.
• * 1.27

  Chapt. 2. Rule. 2. Num. 15
• * 1.28

  16.
• * 1.29

  Act. 10.
• * 1.30

  Cod. de summa Trinit. l.
• * 1.31

  17.
• * 1.32

  in Psal. 5. poe∣nit. in it. Tract. 27. in Johan.
• * 1.33

  ubi suprà
• * 1.34

  18.
• * 1.35

  Matth. 18. 15, 16, 17, 18.
• * 1.36

  19.
• * 1.37

  Numb. 1. of this Rule.