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 ...

§. V. Of Ecclesiastical Laws of FAITH, or Articles of confession.

RULE XXI. The Catholic Church is a witnesse of Faith, and a record of all necessary truths; but not the Mi∣stresse and Ruler of our Creed; that is, cannot make any laws of Faith.

IN our inquiries of faith we doe not run to the Catholic Church desiring her to judge our questions;* 1.1 for she can never meet together; and she is too great a body to doe single acts and make particular sentences: but to her we run for conduct, by inquiring what she believes, what she hath receiv'd from Christ and his Apostles. So that the Authority of the Catholic Church is resolved into Catholic tradition. Whatsoever can be made to ap∣pear to have been by the Apostles taught, & consigned to the Church, that is a law of faith. But of this I have already given accounts.* 1.2 The Catho∣lic Church, taking in the Apostolical, that is, the Church of all ages, is a

witnesse beyond exception. For if she have the Spirit of God, if she love truth, and if she doe not consent to deceive her self, she cannot be deceiv'd in giving testimony concerning matter of fact and actual tradition: or if she could, yet we are excused in following that testimony, because we have no better, we have no other. Better then our best, and better then all we have, we cannot be oblig'd to use: but therefore we have the justice and the goodnesse, our own necessity and the veracity of God for our security, that this is a sure way for us to walk in. But then when this is reduc'd to pra∣ctice in matters of belief, it will come to this onely, That she bears witnesse to the Scriptures, that they are the word of God; but beyond what is con∣tain'd in Scripture, she hath no article of faith.

The consequent of this which I have largely prov'd and explicated in the place above cited,* 1.3 is, that all her Sermons and all her explications of doctrines must be by that measure. If it be agreeable to Scripture, it is that which she hath received: but if she hath not received it, she cannot make a do∣ctrine, nor deliver a proposition with authority, nor oblige the conscience.

But this Rule if it be understood of the Catholic Church of this or any one present age,* 1.4 will not signify so much: for unlesse the Tradition be delivered in a constant succession from the Apostles, the Church is not a certain witnesse, but makes her self a Judge of truth; which she can never doe, but by relating to the Scriptures, by shewing there it is, in the Code which she hath received. But when any doubt does arise concerning any matter of belief, the Catholic Church hath no solemn Court of judica∣ture or place of resort where a single person may goe for determination. And if a question be between Church and Church, as between Rome and England, the question is, which is the Catholic Church; for indeed nei∣ther of them is: and there is no such thing then as a Catholic Church to determine the question: as when the head and the belly, the mouth and the armes fell out, the whole body could not be judge of the controversy; but if they had had a rule, thither they might goe to be guided. And if it be asked, who shall expound the rule, there is no other answer to be given, but to desire men to be good and humble, to pray to God, and without par∣tiality to desire truth; and then every man will be able to answer his own question. For if the Rule be hard, it is hard to them that are not willing and soft and compliant; but not to the gentle and the humble, to them that fol∣low God in simplicity and whithersoever he will lead them.

But it is to be considered that the Church is a Net that hath in it ••ishes good and bad,* 1.5 it is a field of corn and tares; and but that the Apostles were guided by an infallible spirit, there could have been no certainty: bu•• then after them there was no more to be look'd for; what they left we were to use, but to look for no more. For the Catholic Church never was since the Apostles time without error. By Catholic Church, I doe not mean the right believing part of the Church, (for in questions of faith the dis∣pute was which was the right believing part) but I mean all that professe the faith of Christ, who when they are divided will never allow the op∣posite party to be their Judge: and therefore it cannot be suppos'd that God should appoint one to be the Judge, who must always be suppos'd a party, and will never be accepted by the other, unlesse he had given infallibility to that one part, and we had all known it. To the Apostles he did, and

they were the fountains of tradition: but when they were gone, the onely way that was left was to see what they left, and to that every part was to conform; but neither part was Judge, except onely for themselves: and in this every part ought to be trusted, because they onely had the biggest con∣cern to take care that they be not deceived. No man or company of men was charged with them; every Government was charg'd with it's own care and conduct.

But I shall not insist upon this,* 1.6 because it can be of no use in the con∣duct of conscience. Because if ever there be a dispute in the Church, there is no Catholic Church to which we can goe: and if we call that the Ca∣tholic Church which is the greater part, that may deceive us; for in the days of Elias almost all Israel had corrupted himself, and in the time of the Arrians almost all the world was Arrian; and at this day a very great part of the Catholic Church is stain'd with the horrible errors and follies of Popery: and besides our notices are so little and narrow of the belief of Christendome, our entercourses so small, our relations so false, our informa∣tions so partial, that it is not possible for us to know what is the belief of the major part. It is not known at this day by the Doctors of the Roman Church what is the practice of the Greek Churches in the Marriage of their Priests, nor what is their doctrine of Purgatory, nor of the processi∣on of the holy Ghost, as appears in their disputes & contrary narratives of these particulars. We cannot tell in England at this day whether the Lu∣theran Churches have right Ordinations and perfect succession of Bishops in their Churches. I have endeavoured very much to inform my self in the particular, and am not yet arrived to any certain notice of it. This therefore, to appeal to the sense of the major part of the Church in a que∣stion, will signify nothing at all as to our conscience.

Especially if to this we adde,* 1.7 that the Churches have got a trick of Empire and imposing their sometimes false, and always unnecessary arti∣cles upon all of their communion; and then the faith of the Church will depend upon the opinion of the chief and principals: and then their belief will be like a rumour spread from a few mouths into the ears of millions, who, though they all tell the same story, yet are no more credible for their multitude then the first reporters were for their authority. Nay in most places men dare not speak what they think, and dare not believe what they find dangerous, and dare not inquire into what they dare not disbelieve; so that if you had been at Trent and ask'd the Fathers, it would have signified nothing: for whatever their belief was, they were born down by the Con∣gregations, and the Congregations by the Legates, and the Legates by the Pope; and that's the Catholic Church.

It remains therefore that we are from the Catholic Church to ex∣pect no other determination of our questions,* 1.8 but by conveying to us no∣tice of the doctrines Apostolical. And this is often and largely discours'd and taught bya 1.9 S. Irenaeus, by S. Clementb 1.10 in Euse∣bius, byc 1.11 Tertullian, byd 1.12 Origen,e 1.13 S. Cyprian,f 1.14 S. A∣thanasius, g 1.15 S. Basil,h 1.16 Epiphanius,i 1.17 S. Hierom,k 1.18 S. Austin, andl 1.19 Vincentius Lirinensis: what they could derive from the fountains Apostolical by a clear chanel and conduit, that was first, and that was true,

and that was in the rule, and that was the measure of faith. And there∣fore when in the Council of Ephesus the Epistle of Capreolus the Bishop of Carthage was read for the establishment of antiquity, and the reproof of the new doctrines, all the Bishops cried out, Hae omnium voces sunt, haec omnes dicimus, hoc omnium votum est. This was the voice of them all, they all said the same thing: and what was that which they all affirm'd, nisi ut quod erat antiquitus traditum, teneretur? quod adinventum nuper, explo∣deretur? saith Vincentius, that what is ancient and at first deliver'd, that should be held; that which is lately invented should be exploded. For the Church cannot determine questions by way of judgment and authority, but by way of attestation, and as a witnesse onely of the doctrine Aposto∣lical. There is nothing else necessary, and nothing else is practicable.

RULE XXII. The Decrees of General Councils are of great use in the Conduct of Conscience, but not the proper measure, or last determination of matters of be∣lief.

I Before* 1.20 considered Councils as they had acquir'd an accidental autho∣rity by the veneration of their age,* 1.21 and their advantage of having been held in the elder ages of the Church: Now I consider them in their own proper and immediate pretence. I then consider'd them in order to Go∣vernment, but now in order to faith: for Councils Ecclesiastical have pre∣tended to a power over the conscience, so as to require both the obedience of the will, and the obedience of the understanding. Concerning which I am to say, that Nothing can oblige to Divine faith but a Divine autho∣rity: to which Councils can no more pretend for being General, then for being Provincial; and to which great assemblies have no other title or pre∣tence of promise then the private congregations of the faithfull, who though but two or three, yet shall be assisted by the Divine presence. But General Councils are so wholly of humane institution, that though by the dictate of right reason and natural wisedome they are to be conven'd; yet to make them a formal judicatory, and to give them a legislative power or a dominion and magistery in faith, there are so many conditions requir'd both to their indiction and convention, to their constitution and integrity, to their conduct and proceeding, to their conclusion and determination, that men are not to this day agreed about any one of them; and therefore they cannot be a legal judicatory obliging any but them that doe consent, and so oblige themselves.

But yet they are of great use for inquiry and consultation:* 1.22 and there∣fore Eusebius speaking of Constantine the Emperour,* 1.23 says of him, Conci∣lium generale tanquam Dei exercitum instruens, in unum locum coegit. A Ge∣neral Council is God's army; and being a representative of the Church in the same degree as it is General and rightly called, and rightly order'd, and rightly proceeding, it partakes of the Churches appellation; it is acies

ordinata, terrible as an army with banners. Let them be as many as it hap∣pens, in the multitude of Counsellors there is safety; that is, they are more likely to understand truth then single persons, for they are not so soon pre∣judic'd and corrupted: as a river is harder to be poyson'd or to be turn'd aside, then a pail of water or a dish-full; but if it be, it is so much the worse. But if they proceed rightly they are excellent helps, and some of them have done great good to the Church, and some have done great mischief; and which have, and which have not, we are to inquire by other instru∣ments: so that we are to judge concerning them, and then they are to be guides to us; that is, we consider which are fittest to be followed, of which we judge by General and extrinsic considerations, and then we follow them in the particular inquiry; that is, we follow them because we think they followed the Apostles, and were faithfull witnesses of their doctrine. Which indeed is an excellent benefit which we may receive by the first and most Ancient Councils, which were near the fountains: they could trace all the new pretences up to their original, they discussed the doctrines in their pro∣vinces, they heard what any one could say, they carried it to the General as∣sembly, they compared it with the tradition and doctrine of other Chur∣ches, and all together were able very well to tell how the Apostles had taught the Churches of their foundation. And because the four first Ge∣neral Councils did, or are suppos'd to have done so, therefore they have acquir'd a great, but an accidental authority, and are accepted by the most part of Christendome, and made into humane laws of faith, and the mea∣sures of heresy. Such use as this the conscience can make of the Anci∣ent Councils; but beyond this or some such good use as this the conscience is at no hand oblig'd to follow their determinations as the sentence of a competent judge, but as of an authentick witnesse, when it can appear or be credible that it can be so, and is so. And this was the very thing that S. Athanasius affirm'd of the Nicene Council,* 1.24 Siquidem Nicaena Synodus non temere habita est, ut quae habeat gravissimos usus & legitimam rationem. The Nicene Synod was of great use. They met about the question of Easter and the Arian heresy. Sed in negotio Paschatis non abhorruerunt ab istiusmodi appendice. Ibi enim placuit ut adderetur, Visum est ut omnes ob∣temperarent. De Fide verò non scripserunt, Visum est; sed ad istum modum, Credit Catholica Ecclesia: & statim confessio ipsa credendi adjuncta est, ut ostenderent eam non esse novam sententiam, sed Apostolicam, & quae ipsi scrip∣sissent non esse sua inventa, sed Apostolorum documenta. But in the matter of Easter, because it was a ritual, and the circumstance of time and the unity of order, they decreed, that every one should obey. But in the matter of Faith they did not write so, that they appointed every one to obey, but in this manner, The Catholick Church believes: and then they adjoyn'd the confession of Faith, to shew that the doctrine was not new, but that it was Apostolical, it was that which they wrote, but nothing of a later birth. To any other purpose neither the Council of Nice nor the Council of Ariminum is of any use or authority: save onely it is the sentence of so many men, and is to be received according to the credibility of the men, or the reasonablenesse of the article.

But then let it be considered,* 1.25 to what the authority of a Council will amount according to the sentence of most men. The Doctors of the Church of Rome (a few onely expected) say that a Council, if it be not con∣firmed by the Pope, hath no authority. Upon this account, if they say true, every Council is fallible, and therefore no rule or guide of faith: for

unlesse it can be deceiv'd, why should it be submitted to the judgment of the Pope? and if it can be deceived, it cannot bind, because it cannot secure the conscience. But the others that are not of the Roman party say, a Council is then not deceiv'd, when it delivers the doctrine of Christ and his Apostles, and speaks consonantly to Scriptures: and if a single Doctor does so, he is to be believ'd. What then? wheres the difference? This onely is it, That it is more likely a Council shall find out the truth, and re∣port the tradition; and if we be to chuse our faith by guesse and probability, a Council is better then a single Doctor, by so much as there are many more then one Doctor in it. But this will onely serve the turn till men are willing or at leisure to inquire: this onely excepted; because few men can judge, and most men are rul'd by others, all such persons can have nothing better to rule and determine them then a General Council: but then it is an argument of reason, and not of authority; it is not because they are bound, but because it is most reasonable in their circumstances.

I should here have considered of what authority the writings of the* 1.26 Fathers are to the interpretation of Scripture and the conduct of con∣science: but because I find onely the same use of them as of other learned men in all ages of the Church, save onely in those things where they are witnesses of the Apostolical doctrines, to which they best can give testimo∣ny who are the most Ancient,* 1.27 and because themselves disclaim any autho∣rity in matters of faith, and call to be tried by the word of God; I had ra∣ther this thing should be read in others then in my self: because it is matter of envy and reproach to tell why they cannot be relied upon; and to adde more reputation to that authority which they have acquir'd by many inter∣vening causes, by reason, and by unreasonablenesse, would be matter of danger, and sometimes the causes of error, and very often of a deceitfull confidence. But who please may see this uncertainly disputed, and never concluded to any certaintly, by* 1.28 Cajetan on one side, and Melchior Canus on the other. He may also consider the saying of the† 1.29 Bishop of Bitonto, that he preferr'd the sentence of one Pope before a thousand Hieroms, and a thousand Augustines & Gregories; and that every side declines their arbitra∣tion when they speak against them: by which it appears that no side supposes themselves to be bound in conscience to follow them.

But the best use of them is that which the Church of England hath describ'd in one of her ancient Canons,* 1.30 that her Bishops and Priests should teach nothing nisi quod ex doctrina Veteris & Novi Testamenti veteres Pa∣tres & Ecclesiae Episcopi collegerint, but what the Fathers & ancient Bishops of the Church have gathered out of the doctrine of the Old and New Testament: which Canon gives a very good answer to this inquiry if we should enter into it. For it declares that the Fathers are so far to be followed as they follow Scripture, and that their writings are of great use for the reproof of new doctrines: and certainly if Preachers were confin'd to this measure, possibly we might misse some truths which now it may be we find; but it is certain we should escape very many errors. For the rest, I refer my reader to the Archbp. of Spalato de rep. Eccles. lib. 7. c. 6. to Rivet's Prolegomena to his Criticus Sacer, to Daniel Tossanus his Synopsis de legendis Patribus, to Gregory de Valentia his analysis fidei, to Bishop Morton his Catholick Apolo∣gy, and to D Whittaker de Script, authoritate. In this whole affair the con∣science is at liberty, and therefore I am here to inquire no further.

RULE XXIII. Subscription to articles and formes of confession in any particular Church, is wholly of Political con∣sideration.

WHen forms of confession are made,* 1.31 & public articles established, it is of great concernment not onely to the reputation of the Govern∣ment, but to the unity and peace of that Christian community, that they be not publicly oppos'd. To this purpose we find so many subscriptions to the Decrees of Councils, by Princes and Prelates and Priests and Dea∣cons, by Prefects of Cities and Governours of Countries; it was an in∣strument of unity and peace, a declaration of their consent, and at no hand to be reprov'd, unlesse it be in a false article, or with tyranny to consciences, or to maintain a faction. But that which the Government looks after is, that no new Religions be introduc'd to the public disturbance; of which the Romans were so impatient, that they put to death a Noble Lady, Pom∣ponia Graecina,* 1.32 utpote novae cujusdam religionis ream, saith Tacitus, as being guilty of a new religion. Now to prevent this, Subscription is invented, that is, an attestation of our consent; which if it be requir'd by the supreme authority, it may be exacted in order to peace and unity: and Tacitus tells that Apudius Muraena was degraded from the dignity of a Senator because he refus'd to subscribe to the laws of Augustus. This is the same case, for subscription serves no other end but that which is necessary in Govern∣ment. We find in Polydore Virgil that the Ancient Kings of England at their inauguration,* 1.33 Silicem tenebant juraturi per Jovem, se religionem & ritus Patrios retenturos, haec verba loquentes, Si sciens fallo, tunc me Di∣espiter salvâ urbe arcéque bonis omnibus ejiciat; They swore by Jupiter that they would keep the religion and their Country rites, and curs'd themselves if they did not. This was more then Ecclesiastical subscription: for that bound them to it for ever; this onely gives witnesse of our present consent, but according to it's designe and purpose, for the future it binds us onely to the conservation of peace and unity.

For though it may be very fitting to subscribe a confession of articles,* 1.34 yet it may be very unfit that we swear always to be of the same mind; for that is either a profession of infallibility in the authority, or in the article, or else a direct shutting our heart against all further clarity and manifesta∣tions of the truths of God. And therefore subscription ought to be so in∣tended, that he who hath subscrib'd may not perceive himself taken in a snare: but yet he that subscribes must doe it to those purposes and in that sense and signification of things which the supreme power intends in his commanding it; that is, at least, that he who subscribes does actually ap∣prove the articles over-written; that he does at that time believe them to be such as it is said they are; true, if they onely say they are true, usefull, if they pretend to usefulnesse, necessary, if it be affirm'd that they are ne∣cessary. For if the subscriber believes not this, he by hypocrisy serves the ends of public peace and his own preferment.

But this whole affair is to be conducted with some warinesse,* 1.35 lest there come more evil by it then there can come good. And therefore al∣though when articles are fram'd, the Sons of the Church ought to sub∣scribe them for public peace, in case they doe heartily approve them; yet such articles ought not to be made and impos'd, unlesse they of themselves be necessary, and plain by a Divine Commandement. And this was the advice of Melanchthon.* 1.36 Ut sit igitur discordiarum finis, rectè facit potestas obligans homines ut obtemperent, quando alioqui parere est necesse, The su∣preme power may then command men to subscribe to such articles, which it is necessary that they should believe. But if God have not commanded us to believe them, no humane power can command us to professe them.

Beyond what is necessary or very usefull,* 1.37 unlesse peace be concerned in the publication of the article and it's establishment, it is but weakly and impertinently concerned in the subscription. For if the peace of the Church be safe without the article, how can it be concern'd in the consent to it and profession of it, excepting onely by an accidental and a necessity superinduc'd by themselves and their own imprudent forwardnesse, or itch of Empire over consciences? If an article be contested publicly, and is grown into parties and factions, and these factions cannot be appeased with∣out decision of the question, then the conformity is as usefull to peace as the sentence and determination was; and then there is nothing else to be considered, but that the article be true, or believ'd to be so. But to them that are so perswaded, it is necessary they obey, if they be requir'd to sub∣scribe; and the supreme power hath authority to require it, because it is one of their greatest duties, to govern and to rule in peace. But these things can seldome happen thus without our own fault: but when they doe, there is inconvenience on all sides; but that which is least must be chosen.

When articles are established without necessity,* 1.38 subscription must be requir'd without tyranny and imperiousnesse. That is, it must be left to the liberty of the subject to professe or not to professe that doctrine. The reason is plain. In things not certain in themselves no man can give a law to the conscience, because all such laws must clearly be Divine Commande∣ments: but if the conscience cannot be bound to the article, and the professi∣on serves no necessary end of the Common-wealth, then God does not bind, and man cannot: and therefore to bring evil upon men that doe not believe the article, and dare not professe to believe what they doe not, is injustice and oppression, it is a law of iniquity; and therefore it is not obligatory to conscience, and no humane authority is sufficient for the sanction and impo∣sition. Socrates was wont to say,* 1.39 Sacramentum oblatum duabus de causis fide firmandum: vel ut teipsum à turpi suspicione liberes, vel ut amicos ex magnis periculis eripias. When you are requir'd to give faith and security by a sa∣crament, oath or subscription, there are two cases in which you must not refuse: when thou thy self art suspected, and canst no otherwise purge thy self; and when any of thy relations is in danger, that is, when it is for good to thy self or thy friends. But when there is no necessity of faith, and no public need to be served, the causes that besides these injoyn subscription are fond persuasions, and indiscreet zeal, and usurped Empire over con∣sciences: in which cases the Ecclesiastic state hath no power to give Com∣mandements; and if the Civil state does, they oblige to suffering calamity,

but not to any other conformity, and then it is a direct state of persecution.

Upon the account of this Rule it hath been of late inquir'd,* 1.40 whether it can be lawfull for any man to subscribe what he does not believe to be true, giving his hand to public peace, and keeping his conscience for God.

But to this the answer is easy,* 1.41 if subscription does signify approbati∣on; for in that case it is hypocrisy, and a denying to confesse with the mouth, what we believe with the heart. But if subscription were no more then the office of the Clerk of the Signet or of a Council, who in form of law is to signe all the acts of Council, then the consideration were different. For he that is a public officer, and interposes the signature of the Court, not as the account of his own opinion, but as a formality of the Court, all the world looks upon it as none of his personal act, but as a solennity of law, or an attestation of the act of the Council. But in subscription to articles of confession, or censure of Propositions as heretical, every Ecclesiastic that subscribes does it for himself, and not for the Court. Lubens & ex animo subscripsi: that's our form in the Church of England. Consentiens sub∣scripsi: so it was in the ancient Councils,* 1.42 as S. Austin reports; I consent to the thing, My mind goes along with it. But in this case the whole affair is put to issue in this one particular, which I touch'd upon before. If the in∣tention of the Superior be to require our assent to be testified by subscripti∣on, he that subscribes does professe his assent, and whatever he thinks him∣self, it is the intention of the imposer that qualifies the subscription. S. Austin tels of a Senator that upon his parol went to treat for his ransome or exchange,* 1.43 and promised to return to them again in case he could not ef∣fect it. But he going from the army pretended to have forgot something, and came back presently, and then departed. But telling his story to the Roman Senate, and pretending himself quit of his promise because he went back presently, they drave him out of the Senate; because they regarded not what he had in his head, but that which the enemy intended when they made him swear to return.

But the effect of these considerations will be this,* 1.44 That no particular Church ought with rigor to require subscriptions to articles which are not evidently true, and necessary to be profess'd; because in the division of hearts that is in the world, it is certain that some good men may dissent, and then either they shall be afflicted, or be tempted to hypocrisy: of either of which if Ecclesiastic laws be guilty, they are not for edification, they are neither just nor pious, and therefore oblige not.

But if for temporal regards the supreme power doe require subscripti∣on,* 1.45 those temporal regards must be complied with, so that the spiritual in∣terest of souls and truth be secur'd. And therefore the next good thing to the not imposing uncertain and unnecessary articles is, that great regard be had, and great ease be done to wise and peaceable dissenters.

And at last,* 1.46 in such cases, let the articles be made with as great latitude of sense as they can; and so that subscriptions be made to the form of words, let the subscribers understand them in what sense they please which the truth of God will suffer, and the words can be capable of. This is the

last remedy, but it is the worst; it hath in it something of craft, but very little of ingenuity; and if it can serve the ends of peace, or of external cha∣rity, or of a phantastic concord, yet it cannot serve the ends of truth and holinesse, and Christian simplicity.

Notes

• * 1.1

  1.
• * 1.2

  lib. 2. Chap. 3. Rule 14.
• * 1.3

  2.
• * 1.4

  3.
• * 1.5

  4.
• * 1.6

  5.
• * 1.7

  6.
• * 1.8

  7.
• a 1.9

  Lib. 3. cap. 40. & lib. 5. c. 20. lib. 4. cap. 63, & 43.
• b 1.10

  Lib. 3. cap. 12.
• c 1.11

  de Prae∣script. & contr. Marcion. l. 4.
• d 1.12

  In prooem. l. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.13

  Epist. ad Pompei.
• f 1.14

  Ad S••rap. de Spir. S.
• g 1.15

  Serm. cont. Sab. & Arrium.
• h 1.16

  Haeres. 31.
• i 1.17

  Adv. Lucifer.
• k 1.18

  Contr. Faust. Manich. lib. 11. cap. 2.
• l 1.19

  Cap. antepenult.
• * 1.20

  Rule 14.
• * 1.21

  1.
• * 1.22

  2.
• * 1.23

  lib. 3. de vi••a Constant. c. 6.
• * 1.24

  de Synod.
• * 1.25

  3.
• * 1.26

  4.
• * 1.27

  S. August. E∣pist. 48. & E∣pist. 111. Vide Gratian. dist. 9. Cyril. Hier. Catech. 4. S. Hieron. Ep. 19. & Ep. 76.
• * 1.28

  Praefat. in comment. de Locis com. l. 7. c. 3. concl. 3, & 4.
• † 1.29

  Concion. in Epist. ad Rom. cap. 14. pag. 606.
• * 1.30

  5.
• * 1.31

  1.
• * 1.32

  lib. 3. cap. 7.
• * 1.33

  de Rerum in∣ventor. l. 4. cap. 12.
• * 1.34

  2.
• * 1.35

  3.
• * 1.36

  in Epist. & Consiliis theo∣logicis.
• * 1.37

  4.
• * 1.38

  5.
• * 1.39

  apud Stobaeum
• * 1.40

  6.
• * 1.41

  7.
• * 1.42

  Epist. 124. ad Alipium.
• * 1.43

  ubi suprá.
• * 1.44

  8.
• * 1.45

  9.
• * 1.46

  10.