An explication of the Decalogue or Ten Commandments, with reference to the catechism of the Church of England to which are premised by way of introduction several general discourses concerning God's both natural and positive laws / by Gabriel Towerson ...

PART IX.

An Appendix to the Honour of our Spiritual Parents, in an Inquiry concerning the deference that is to be us'd to the Doctrine of them and others, in the framing of our Conceits about Religious Matters. Of the Ancient Fathers, and particularly of such of them as had any Eminent Place in the Church of God: Where is shewn, that much is to be deferr'd to them, even in our Belief, where they deliver what they do, as Apostolical Tradition; and that too, either unanimously, or without any material difference: This being but due to the Rank they held in that Purer Church, and the Opportunity they had, by their nearness to the Apostles Times, to know the Sense both of them, and of our Saviour. Of what consequence this is in the Question concerning the Government of the Church by Bishops, Priests, and Deacons. Where those Fathers speak their own Sense onely, yet, cae∣teris paribus, to be preferr'd before those of later date for the same Reasons. Of the Judgment of Learned Men in general, and what deference is to be given to it in our own: Where is shewn, first, That it ought not to prescribe against the clear and express Dictates of Reason and Scripture; as neither, secondly, against a strong and very probable one. Where there is no such Evidence or Probability, it is but reasonable to incline to the Judgments of Learned Men, as being but a just Respect to their Learning, and to God, who is the Donor of it. This acknowledg'd by all, in Matters of Health and Estate; and no doubt equally due in Things relating to the Discipline and outward Oeconomy of the Church. Where Learned Men are found to differ, as they often do, regard is to be had, in the first place, to the Judgments of those whom we apprehend to be right in the main; as, secondly, where there is no difference, there to the Judgments of those, upon whom we can discern the clearest Footsteps of Peaceableness, Humility, and Obedience; and, thirdly, to that Party which hath the most and best Learned—Of the Honour of the Aged, and what the Grounds thereof are: Which are shewn to be, first, That Wisdom which doth generally adorn them. 2. That Testimony which God gives by their Age, of his approbation of their Actions, or at least of his Forbearance. 3. Their freedom from those Lusts wherewith younger Years are agitated: And, 4. Their being, by the similitude of Years and Dispositions, the usual Companions of our Parents; and who, as such, cannot be despised, without the dishonour of the other. Of the Kinds of Honour that are to be gi∣ven to the Aged: Where is shewn, That we ought to rise up before them; to withhold from speaking, till they have deliver'd their Sense, and speak to them, when we do, with submission and respect; to afford them that Relief and Assistance, which either their Necessities or Weaknesses require; and, in fine, to submit to their Reproofs with all patience and meekness—Of the Honour of those who are Su∣periour to us in Dignity; whether it be, 1. Ʋpon the account of their Parts and Endowments: Where is shewn, what the Ground of their Honour is, even those Gifts of God that are in them; and in what order such Dignified Men ought to be honour'd by us. 2. Ʋpon

the account of the Nobility of their Birth, as which cannot be de∣spis'd, without an Injury to the Merits of their Ancestors, yea to Virtue it self. 3. Because of the Amplitude of their Fortunes, as which bespeaks the Favour of the Divine Providence, and the Ver∣tues either of them or of their Ancestors. 4. Ʋpon the account of those Marks of Honour which are bestow'd upon them by the Prince, and to which therefore, though they had no Personal Merits, a just Respect is due. A short Paraenesis to those who have any of the for∣mer Dignities to commend them; where also their respective Duties are not obscurely intimated.

THE Business of my last Discourse being to shew what Honour is due from us to our Spiritual Parents, I think it not amiss, by way of Appendix, to shew what deference is to be us'd to the Doctrine of them and others, in the framing of our Conceits concerning the Matters of Religion. For though, when the Authority of Men op∣poses our particular Interests, it is with contempt enough rejected and despis'd; yet is there none who thinks not the better of his Cause, if he can confirm it by the Suffrages of those who have been eminent for their Learning or Piety in the World.

I begin with the Ancient Fathers, both because the first in Time, and because they have been most unanimously esteem'd: For the judg∣ing of whose Authority, and consequently of the Honour that is to be given by us to them, I will first of all consider them as Witnesses of Ecclesiastical Tradition, and then as delivering their own Sense in Matters of Religion. If we consider them in the former notion, so little doubt can be made of their Authority; especially if we under∣stand by Fathers, such of them as had eminent Places in the Hierarchy of the Church, as Mr. Thorndike* 1.1 hath shewn out of * 1.2 Ancient Writers, that we ought to understand the Name of Fathers, For, living so near as they did to the Times of the Apostles, by which means they had opportunity to know what things had been delivered by Christ and his Apostles; and being moreover thought worthy in those purer Times to be set in the highest Places of Dignity and Authority in the Church; the Prerogative of that their Rank, and their nearness to the Apostles Times, is in reason to oblige us to look upon them as competent Witnesses of the Tradition of the Apostles, and consequently, to give up our Belief to what they shall so testifie; especially if we find them to have so testified with one consent, or with no material difference in it. Whence it is, that all reasonable Men must look up∣on the Government of the Church by Bishops, Priests, and Deacons, as instituted by the Apostles; because, with one consent, so declar'd by the Ancient Fathers. And though the same Authority be not to be given to them, where they pretend to speak rather their own Sense, than the Tradition of the Church, which is the second Notion un∣der which I promis'd to look upon them; yet even there they are, caeteris paribus, to be preferr'd in their Opinions, before those of later date: both because, as was before said, they were of eminent account

in the Church, and because of the opportunity they had, by their neer∣ness to the Apostles times, to know the sense both of them and of our Lord and Saviour.

Of the Fathers of the Church, what hath been said may suffice, at least, as to those who are most like to be my Readers, proceed we now to consider how far the judgment of Learned men in general is to pre∣vail with us in the squaring of our own in matters of Religion. In order whereunto,

1. The first thing I shall represent, is, that whatever Authority the judgment of Learned men ought to have with us, yet ought it not to be of any account, against the clear and express Dictates of Reason and Scripture. Because, whatever their judgment is, it is but the judgment of men, whereas the voice of Reason and Scripture is no other than the Voice of God. To which therefore, there is but rea∣son the other should yield, because it is but fallible, whereas Rea∣son and Scripture is the voice of him whose property it is, not to be in a capacity to be deceiv'd. Again, forasmuch as, whatever force the judgment of Learned men may be of, it is upon the presumption of the concurrency of their judgments with Reason and Scripture which they have such ability to discern; the voice of Reason and Scri∣pture must consequently be of more force it self, as, which gives all the force it hath to the judgment of Learned men. Against the clear and express dictates of Reason and Scripture, therefore the judgment of Learned men can be of no avail, and consequently in that case, no Honour to be given to it.

2. But neither, secondly, is any such Honour to be given to the judgment of Learned Men, where there is a strong, or very probable reason against it. For, besides that, Learned Men may be biast by Interest, and other such like considerations which serve rather to cor∣rupt than inform their judgments, a reason (as a Learned Man* 1.3 observes) is an intrinsecal, proper, and apportion'd Motive to the Conscience; but humane Authority, or citation of consenting Authors, is but an extrinsecal, accidental, and presumptive Inducement, and a meer suppletory in the destitution of Reason; Truth (as the forenamed Person observes from Socrates) being not to be weighed by Witnesses, but by Argument; not by the Authority of Authors, but by the Reasons they alledge.

3. But because, what the voice of Scripture or Reason is, is not always apparent of it self, nor yet with any great probability to be col∣lected, or at least not by men of ordinary Capacities; hence there ariseth a necessity of having recourse to the judgment of the Learned, and a reasonableness of things of that nature, of being bound up by it. For, as it is but reasonable to yeild to the judgments of others, where our own will not serve to extricate our selves; so it is but a just re∣spect which we owe to their Learning, and indeed to God himself, who is the Author of it. For, what other is it than a contempt of their Gifts, and of God who is the Donor of them, not to submit to their judgments, whom God hath so well furnish'd with an ability to inform us? Whence it is, That, though in matters of Religion, men are generally more headstrong, yet in matters relating to their Health or Estate, there are none of Common Understanding, which do not square their Opinions and Actions by the advice of those who are the

Sages, either of the Law or Physick. But, so the same Reason will oblige us to proceed in things relating to the discipline and outward oeconomy of Religion. For, what can be more reasonable (especial∣ly in things of that nature) than to square our judgments by theirs whom God hath bless'd with an ability to discern? The only scruple in this Affair, is, what is to be done, where we find Learned Men to differ. Where, first, little doubt is to be made, but we are to fol∣low the judgments of those whom we apprehend to be in the right, as to the main. Thus, for example, Though there be as much Learn∣ing among the Papists, as the Protestants, in all sorts of knowledge relating to Religion; yet, inasmuch as, I believe the latter to be in the right, as to the main, and the other not, I think it but reasonable to defer to their judgment, whom I am so well perswaded of: There being more reason to believe them to be in the right, as to the particu∣lar whereof I enquire, who are so in the main, than those who shew their Ignorance or Prejudice in matters of the greatest weight. Again, If the difference be between men of the same Protestant Profession, and of the same Belief in the main matters, wherein we have sepa∣rated from the Papists, I think it but reasonable to incline to the judg∣ment of those upon whom I can discern the clearest Testimonies of Peace∣ableness, Humility, and Obedience: It being but just to presume, that God, who promiseth his Grace to the humble, will bestow the light of his Truth there, where that Grace, and other such like, do most prevail. Lastly, Forasmuch as, in any difference between Learned Men there is a greater presumption of Truth, where there are the most and best, than among the fewer and the worse; Reason would, that we should pay them so much respect, as to choose to opine with them, rather than with others that are both fewer in number, and less Learned than they. All which I say, not to invite you to have the Faith of our Lord Jesus Christ with respect of persons, which I know that very Faith doth forbid, but that, where that Faith or Reason is not apparent, we should choose rather to follow the conduct of those whom God hath bless'd with an ability of discerning, than our own groundless Fancies, or the Fancies of those whom God hath not en∣du'd with the like Abilities: That being but a necessary result of an humble opinion of our selves, and an Honour, which we owe to the abi∣lities of those, whom God hath bless'd with a more exalted Under∣standing.

To go on now to shew the Honour that is due from us to other Su∣periours, to which I told you in my entrance upon this Command∣ment, that the Precept is to be thought to extend; Where, first I shall enquire, what Honour is due from us to the Aged, as, because by a ge∣neral consent they have acquir'd to themselves the name of Fathers, so also because St. Paul hath commanded us to treat them as such: His Injunction to Timothy being, not only that he should not rebuke an Elder, or a man of Years, but that he should entreat him as a Father, and the elder Women as Mothers, 1 Tim. 5.1, 2. Now concerning these, following my usual Method, I will enquire,

• 1. Upon what grounds the Honour of these Fathers is built, and
• 2. What kind of Honours we are to afford them.

1. It is the affirmation of Solomon, Prov. 16.31. That the hoary head

is a crown of glory, if it be found in the way of Righteousness; and so indeed it is, because, beside the Honour of its Gray Hairs, it doth al∣so connote a long continuance in Piety, which is of all other things the justest ground of Honour. But because, as Old Age is sometime found without this attendant; so the precept of rising up before it, is without any such limitation, as you may see, Lev. 19.32. therefore it may not be amiss to enquire after such grounds as are separate from the way of Righteousness, or at least as do not necessarily involve a perfect one. Of which number is,

1. That Wisdom which doth generally adorn it, and is indeed one of the fairest Jewels of its Crown. For, as, according to the saying of Elihu in Job, it is but reasonable that Days should speak, and mul∣titude of Years teach Wisdom; so experience shews, that Wisdom is no where found more perfect, nor any where else a more clear and solid Understanding: Partly through the manifold experience they have had of those things that fall under Consideration, and partly through the advantage of their Temper; Old Men having neither any of that heat which is natural to younger Persons, and by which they are pre∣cipitated to act, before they have sufficiently considered, nor yet of those Lusts by which their judgments are either perfectly debauch'd, or at least very much clouded in their perceptions. Which by the way (as Tully* 1.4 observes) may make amends for that weakness of body wherewith the Hoary Head is commonly attended, and for which it is so oft despis'd as useless. For, who (as the same Author* 1.5 there speaks) will say the Master of the Ship does no∣thing, because younger Men perhaps climb the Mast, run over the Decks, or empty the Pump? whilst in the mean time the good Old Man sits at the Helm, and directs both the Ship, and all that manage it. And accordingly, as in all Nations, Men have generally made choice of the Elder sort for the managing of the most Important Affairs of State, so the Custom hath so prevail'd, that in all Nations almost, the word Elder hath been set to denote a Counsel∣ler or a Governour, and they have born the Name who have not had Years to answer it, nor any thing but their Place and Wisdom. As if Wisdom were so peculiar to the Ancient, that Young Men must become Old to learn it, and not be admitted to govern, till either Time had planted Hoary Hairs upon their Head, or the Elder Ones made them a Periwig of theirs.

2. But beside the wisdom of the Hoary Head, which yet is no contemptible ground of that Honour which we are to afford them; the Hoary Head hath also to commend it, the favour of God towards it, above and beside, what greener Ones have: Those Hoary Heads betokening Gods Approbation of their Persons and Actions, or at least his Compassion and Forbearance. For, as that Crown of theirs general∣ly shews them to be free from those enormous Vices, concerning which, God hath said, that they which do them, shall not live out half their days, Psal. 55.23. So where it doth not, yet at least that God hath a favour to them, and desires their Conversion and Amendment: In order thereunto, whilst he cuts off younger Persons in the midst of their Years and Sins, yet continuing them to Gray Hairs, that so they may have opportunity to return. And it brings to my Mind what is

to be seen in a Medal of Theophylactus a Christian Emperour, even a Hand betokening that of Heaven, putting a Crown upon his Head. For, if this Crown of Glory on the Hoary Head be a mark of the favour of the Almighty, it may very well have the same device, because planted on the Ancient head by the hand of God, no less than that of time. Which as it ought in reason to call for our regard, (for, how should we not honour those, whom God hath so signally vouchsafed to do so?) to excite the gratitude of such who have the honour, as well as the happiness to wear it.

3. From the favour of God, wherewith we have said the Hoary Head to be no less encircled than with its Gray Hairs, pass we in the third place, to that which is no less a ground of Honour, even its free∣dom from those Lusts wherewith younger years are agitated: That however among some Persons passing for a reproach, yet being indeed its Priviledge and Honour; or, that I may speak with Solomon, in the place so often alluded to, its Crown of Glory. For, is there any thing in the world more dishonourable than Vice? nay, doth not the World it self confess so much, by making some Vice or other always the matter of its reproach? or any Age which is more freed by Na∣ture from the temptations to it, or more instructed by it to abhor it? It hath either none, or very languid inclinations to the pleasures of Sense; it hath no perception of them, or such as is easily corrected. It is dead to the World even before it is so, it is a stranger to its delights and recreations. As if it had already pass'd from Earth to Heaven, where all those Earthly delights perish, and that Crown of Glory, which it wears, were a Crown of Glory indeed; that is to say, an Im∣mortal and Immarcessible one. But then, if to the no inclinations of that age to sensual pleasures, we add its experience of the vanity of them all; its knowledge how little of satisfaction there is in them, and with how many and how great evils they are commonly attend∣ed; so we may very well pronounce it to be a very glorious age, and to carry away the Crown from all the rest. For, where there is not only no gust of sensual pleasures, but an experimental Knowledge of their Vanity and Vexation, how can such persons but despise them, and pursue those which are more spiritual and heavenly? Not but that the contrary may, and sometimes doth happen (for God knows there are Boys of above Threescore years of Age) but that that is the usual attendant of Old Age, and that their Gray Hairs do always dispose them to it.

4. Add hereunto (and more I shall not need to add, to shew the ground of honouring the face of the Old Man) such persons by the similitude of their years, and likeness of disposition, are the usual Companions of our Natural Parents; and being such cannot be de∣spis'd without a dishonour to our Parents, into whose society they are assum'd.

2. Having thus shewn the grounds of honouring the face of the Old Man, according as the Scripture prescribes, enquire we in the next place, what kind of honours we are to afford them. And, here not to tell you, that they are to have a share in our inward esteem, because without that (as hath been often said) all expressions of Honour are but a mockery; I shall without more ado descend to those expressions of Honour, which either the Scripture or Reason do prescribe. But such is.

1. The honouring them with our outward gesture, rising up, or falling down before them; the injunction of God in the place before quoted out of Leviticus being, Thou shalt rise up before the hoary head, and honour the face of the old man, and feare thy God, I am the Lord. In which place we have, not only an express command for rising up before the hoary head, but what is of much more importance, the so doing join'd in the same period with the reverence of God him∣self.

2. To respectfulness in our outward behaviour, subjoin we the reverencing them with our Tongues; whether it be (for that is no small sign of honour) by suspending the expressions of it, at least till Elder men have deliver'd their sentence, or speaking with submission and respect. For so (that I may begin with the former) we find Elihu in Job to have proceeded, Job. 32.7. he there telling us that, because he was young, and those other Friends of Job very old, he was at first afraid, and durst not shew them his opinion; and not without reason, because (as he afterwards intimates) Wisdom is the priviledge of Old Age; in consideration whereof, it is but reason∣able that the Younger and less wise should give them leave to speak before them. But neither is it less evident, or rather much more, that when we do speak, we are to speak with Submission and respect; St. Paul in the place before quoted, admonishing Timothy a Governour of the Church, (and how much more then inferiour Persons?) that he should not rebuke an Elder, but intreat him as a Father, and the elder Women as Mothers, 1 Tim. 5.1, 2. and though there be no obedience due to Aged Persons as such, because their Superiority implies rather a preeminence than Authority, yet inasmuch

3. As they are capable of Honour in Deed, as well, as in Gesture and Language, we are in reason to make our Actions to bespeak our Esteem of them no less than our behaviour and words; to that end giv∣ing them that assistance which their bodily weaknesses, and that relief which both their weaknesses and necessities may require: St. Paul in the forequoted Epistle, commanding the thus honouring of Widows, and particularly the elder ones.

4. The only Species of Honour to be spoken of, is that of submission to their censures, which we shall find to have a place here, no less than in other Fathers. For though these Fathers, as such, have no Authority to command, and therefore neither to punish; yet their great Wisdom and Experience priviledge them to rebuke the disor∣ders of younger persons, to which therefore if we give them that Ho∣nour which is required, we must submit with all patience and meek∣ness. Care only would be taken (that I may not leave those elder ones without an exhortation) that they behave themselves with that Wisdom, and Gravity, and Sobriety which becomes them. For much of the Honour that is due to them, being founded upon the presum∣ption of their Wisdom, Gravity, and Sobriety; Reason would, if they expect Honour from the younger sort, that they should give proof of those in their behaviour, and not, as too often happens, pursue their youthful Lusts, or fall into their Follies and Indecencies.

Of the Honour of Parents, whether properly or improperly so stil'd, what hath been said may suffice, and, because that is principally in∣tended, of the main concernments of this Commandment. But, be∣cause

(as was before said) it was also intended to comprehend the ho∣nour of all that are in any Dignity or Authority, therefore, for the fuller explication thereof, it will be requisite to subjoin somewhat concerning both the one and the other, and first of all of those that have any thing of Dignity to commend them.

Now there are Four things, that procure dignity to Men, as that is set to denote a preeminence without Authority,

• 1. Their Parts and Endowments.
• 2. Their Birth.
• 3. Their Fortunes,
• 4. And Lastly, The Titles and Characters that are bestow'd upon them by Princes and Societies.

1. The the first of these ought to have our Honour, and conse∣quently the Persons that are endu'd with them, needs no other proof than that they are the Gifts of God. For, being so, they are in rea∣son to be respected by all those who think God a due object of it. The only thing worthy our enquiry, is, in what order they are to be honour'd, and what kind of Honours we are to afford them: the for∣mer whereof, will best be judg'd of by the Honour they bring to God, or the use they are of unto the World. For thus, because Pie∣ty doth most immediately tend to the honour of God, as being no∣thing else than an immediate regard, both of him and of his Laws; the Parties in whom it is, are, caeteris paribus, to be honour'd before those that are Masters of any other Endowments. In like manner, because Di∣vinity ministers more directly to that end, than any other kind of Learn∣ing or qualification in the World, Reason would that those who are emi∣nent in it should be preferr'd before the Learned of other Professions. Lastly, because Learning contributes more to Religion than Courage or Strength, and is generally more useful to the World, hence it comes to pass, that by the consent of Nations Arms yield to the Gown, and the Lawrel of the Conqueror to the Eloquence of the Tongue. All therefore that remains to enquire, is, what kind of Honours we are to afford them, which in general is, the giving them that Respect and Encouragement which their several Endowments and Usefulness in the World doth require; in particular, the attending to their par∣ticular Excellencies, and demeaning our selves answerably thereunto. Which we shall do, if we imitate the Vertues of the Pious, follow the directions of the Learned in their several Faculties, and as much as in us lies, promote the welfare of those who hazard their Lives for the safeguard of the Publick.

2. From Mens Parts and Endowments, pass we to the nobility of their Birth, which we shall find to be another ground of Honour; this being but a just tribute to the merits of their Ancestors, and a necessary means to promote Virtue and Piety in the World. For who would willingly Travel for the Publick good, if the reward thereof should reach no farther than himself? or think himself well apaid, if the Children of less deserving Persons should enjoy the same Priviledges with his: especially when it often happens that they who deserve so well of the World, are either by the suddenness of their death, or the constancy of their Travels, debarr'd the enjoyment of them in their own persons.

3. To the Nobility of Mens Birth, subjoin we, the amplitude of

their Fortunes, as which, next to that, is a just ground of Honour. Not that it is simply Noble, to be Rich; but that it bespeaks, on the one hand, the Virtues of them, or of their Ancestors; and on the other hand, the Favour of the Divine Providence. For, though Men do sometimes acquire Wealth by evil means, and such as therefore make their Wealth rather a Reproach, than a Mark of Honour; yet ordi∣narily it is by Industry and Wisdom, by the Eminency of their Learn∣ing, and the Greatness of their Valour: things which are so Honoura∣ble, that they may very well cast a Lustre upon those very Fortunes that are acquir'd by them. And though Grace and Virtue be undoubt∣edly a greater Mark of God's Favour, than any outward Acquisitions whatsoever; yet inasmuch as even these happen not to Men without the Divine Providence, they cannot but be look'd upon, as Testimo∣nies of his Favour, where they are honestly acquir'd; and those that have them, upon that score to be reverenc'd and esteem'd. Lastly,

4. As Mens Parts, or Birth, or Fortunes, do call for that Honour which is here requir'd; so the same Honour is due to those Dignities that are conferr'd upon Men by the Favour of the Prince; or under him, by the indulgence of those Societies or Corporations which are by the Prince priviledg'd to bestow them: Such as are for the former, the Dignities of Dukes, Marquesses, and the like; as for the latter, the Degrees that are bestow'd in Universities. For, as these are gene∣rally the Rewards of their Vertue upon whom they are bestow'd; so they are, in all, the Marks of the Favour of those whom God hath commanded us to honour. In consideration whereof, as it cannot but be thought reasonable to honour them, because otherwise, through their Sides wounding the Honour of the Prince; so all fear is remov'd of paying Respect to their Worthlesness whom Princes do sometime promote: He who pays a Man respect for the Dignity which the Prince bestows upon him, doing it not so much to him, as to the Prince by whom it is conferr'd. In the mean time, though that may be some satisfaction to the Honourer, and, where Men are wise, take off from those Prejudices which the Vices of Noble Persons give; yet, as it can afford little satisfaction to the Honoured, who thus sees himself made onely an Instrument of anothers Honour; so we are not to expect, that he should signifie so much with those who have not the like faculty of discerning. For, inasmuch as Excellency is the proper ground of Honour, it will not be easie to procure them any perfect Honour, who have not some Personal Excellency to de∣serve it. What remains then, but that they who are thus dignified, shew themselves worthy of their several Titles, and be no less glorious in their Actions, than in the Characters that they bear? That the Learned and the Valiant, employ their Learning and Valour for the Publick Weal; and the Man of high Birth, do Things worthy of those Ancestors from whom he sprang? That the Man who is truly Pious, continue, and add to it, and not make it a pretext for a future sloth∣fulness, or to be able so much the more securely to deceive? In fine, That he who is rich in this World, shew himself rich in good Works, and be as vertuous in the dispensation of his Wealth, as he or his An∣cestors have been happy in acquiring it? So doing, they shall not onely have Honour among Men, but be respected by the Almighty; and when all their Earthly Honour shall be laid in the dust, be ad∣vanc'd

to a Crown, and such a one, whose Lustre no Time or Malice shall be able to impair.

Notes

• * 1.1

  Socrates Hist. Eccl. li. 2. c. 40. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Vid. eundem, lib. 2. cap. 10. & Hilar, in fine libr. de Synodis, cum observat. Thorn∣dic. lib. de ratione ac jure fini∣endi controversias, cap. 25. pag. 489, &c.
• * 1.2

  Socrates Hist. Eccl. li. 2. c. 40. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Vid. eundem, lib. 2. cap. 10. & Hilar, in fine libr. de Synodis, cum observat. Thorn∣dic. lib. de ratione ac jure fini∣endi controversias, cap. 25. pag. 489, &c.
• * 1.3

  Taylor's Du∣ctor Dubit. l. 1. c. 4. Rule 9.
• * 1.4

  Tullius de Senectute. Nihil igitur afferunt, qui in re gerenda versari senectutem negant: simi∣les{que} sunt, ut siquis gubernatorem in navigando nihil agere dicat, cum alii malos scandant, alii per foros cursent, alii sentinam exhau∣riant: ille autem clavem tenent quietus sedeat in puppi.
• * 1.5

  Tullius de Senectute. Nihil igitur afferunt, qui in re gerenda versari senectutem negant: simi∣les{que} sunt, ut siquis gubernatorem in navigando nihil agere dicat, cum alii malos scandant, alii per foros cursent, alii sentinam exhau∣riant: ille autem clavem tenent quietus sedeat in puppi.