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Of the Sacrament of Orders

1. What is the Sacrament of holy Orders?

1IT is that whereby a singular grace and spirituall power is giuen to some, that they may by open profession beare office in the Church.

This is the Sacrament, by which as by a dore do necessarily enter the lawful dispensers of the2 mysteries, and of the worde of God; the Ministers of Christ & his Church; as Bishops; Priestes; Deacons; Finallie, all those whosoeuer they be that do exercise functions in the Church orderly, and with authority.

For no man, as the3 Scripture testifieth, Taketh, or ought to take, the honor to himselfe, to witte of exercising the functions of the Church; But he that is called of God as AARON: that is, vnlesse he be consecrated by the Sacrament of visible ordination; & bee by a4 Bishop lawefully ordered, & sent to the worke of some certaine Ministery, which in his degree he may exercise in the Church according to the Lawes of Diuine and Apostolicall Tradition.

2. Are not all Christians Priests a-like?

THey may surely be5 so called in this sense, that, as Priests were wonte to exercise certaine externall Sacrifices & sacred functions: so, as many are regenerated in Christ, may and ought daily to offer, and diligently to exercise, certaine spirituall6 sacrifices: to witte, Praier, Praises, Thankes-giuings, mortifying of the Fleshe, and others of like sorte. So that for this cause they are saide in holy Scripture to be spiritual Priests before God, and to offer vp spirituall Sacrifices.

But if we take this name of Priesthoode properly: all indifferentlie are not Priests; but those only vnto whom the authority of the Church hath committed, to be proper ministers7 of Sacramentes, and hath granted power and right to consecrate, offer, and distribute the holy Euchariste, and both to remitte and to retaine the sinnes of men. And of these priests & prelates of the new Lawe, thus writeth S. PAVL: The Priestes that rule 8 well, let them be esteemed woorthy of double honour, especially they that labour in the worde and Doctrine. And this doubtlesse cannot appartaine to women; whome9 the same Apostle forbiddeth to teach in the Church, & biddeth to be silent: neither can it concern the10 Laity at all; whose part it is after the manner of sheepe, to be fedde,11 & not to feede, to be gouerned, not to gouerne: not to preferre, but to submitte and humble themselues vnto their Prelates, & to heare, obserue, and doe, whatsoeuer they sitting in the chaire shall say; whether they be good, or euill: according as wee reade it commaunded by the worde of God.

Wherfore as in the Church Triumphant, there are Angels different12 in order and power, who with decent disposition, doe faithfullie execute and fulfill the offices imposed vpon them. So also the Church13 Militant which is the house of God, & as it were a certaine campe set in battle a-ray, hath her peculiar Ministers distinct from other Christians, and disposed in Godly order amongest themselues, for the prosecuting of the publike & common sunctions of the Church vpon earth; to witte, that for the benefite of the Christian people, they maie euen by publike profession, and with due Comelinesse and Maiesty, bestowe their labours in those14 thinges which belong vnto God, and the health of soules.

3. In what place doth the Scripture giue testimony vnto this Sacrament?

15THere truly, where it teacheth of the Apostles, that in choosing, appointing, & ordering, of the Ministers of the Church, they vsed imposition of16 hands. For by this as by a certain & effectual token of present grace, which is exhibited and17 receiued in the giuing of holy orders: is this Sacrament which we speake of commended vnto vs.

And therefore S. PAVL writing to TIMOTHY whom he had created Bishop, and admonishing him of the grace that he had receiued in this Sacrament; doth speake in this manner.18 Neglect not the grace that is in thee, which is giuen thee by Prophesie, with imposition of the hands of Priesthoode: And againe writing to the same Bishoppe.19 I admonishe thee, that thou resuscitate the grace of God, which is in thee, by the imposition of my handes.

And because it is very much materiall,20 what kind of men be placed in euery of the Churches sunctions, and doe receiue Ecclesiasticall power by meanes of this Sacrament: therefore it is saide to euerie Bishop:21 Impose handes on no man lightly, neither doe thou communicate with other mennes sinnes.

4. Howe many degrees doth this Sacrament containe in it?

IT containeth in generall, lesser, & greater orders: the lesser are foure22 in number: to witte, of Ostiaries, Lectors, Exorcistes, & Acolites. And the greater are three: to wit, of Sub-deacons, Deacons, and Priestes. And of Priestes some are greater, some lesser, knowen to bee ordained23 by Christ.

For the greater sort of Priests, are the Apostles and Bishops their24 successors, excelling doubtles with a great power and reuerend prerogatiue of dignitie. For it is their office (as the25 Scripture testifieth) to take heed to themselues & to the wholle flocke, which they doe receiue of the holy-Ghost, to bee cured, and fedde: to rule the Church: to reforme the things that are wanting: & to ordaine Priests by Cities.

And the lesser sort of Priests doe attende in the Ministerye of the Church vnder Bishops, as those26 72. Disciples did vnder the Apostles: doe27 offer giftes and Sacrifices for sinnes: and are next vnto the same Bishops, as it were workemen28 in our Lords haruest.

But the Clarkes of the foure lesser orders, haue this proper office, to29 attend vpon Priests & Bishops in many businesses and affaires: to dispose the people that doe resorte to holy thinges: & that they themselues by little and little, as it were by certaine degrees, may be wel informed and prepared to vndertake greater offices in the Church.

But the other three30 greater orders, doe afforde greater power both in other things, & in the holie mysteries of the Euchatiste. Therefore the Sub-deacon and Deacon may be present at the saide mysteries as Ministers, & be next vnto the Priests themselues. And although as touching the Sacrament of Orders, & the authority of offering Sacrifice, there be no difference between Bishoppes and Priests31 yet are they more excellent & high than Priests; if wee consider the power and authority of gouerning the Church, of feeding soules, of confirming the Baptised, and of ordering Clearkes.

But it is not our intente at this present, exactely to declare what functions and Lawes are prescribed to euery particular order. Most certaine it is that al orders, are to be had in great estimation, & diligently to be kepte and maintained. For most firme testimony is giuen vnto the same by the holie Discipline of the Apostles Tradition, and32 the Churches obseruance, which hath continued euen vnto this day.

5. In what sort doe the auncient Fathers write of this Sacrament?

OF this doth Sainte AVGVSTINE, a Doctor without doubt verie Catholike, manifestly declare, both his owne and the Churches minde in these wordes.33 In that, that our Lorde is read to haue breathed vpon his Disciples a fewe daies after his Resurrection; and to haue saide, receiue 34 yee the holy-Ghost: Ecclesiasticall power is vnderstoode to haue beene giuen. For, because all thinges in the Tradition of our Lord, are done by the holy-Ghost. Therefore when a certaine rule & forme of this Discipline is deliuered vnto them, it is saide to them: receiue yee the holie-Ghost. And because it appertaineth truely to Ecclesiasticall iurisdiction: he presently addeth, saying: whose sinnes you retaine shall be retained, and whose you remitte, shall be remitted. Therefore this inspiration, or breathing, is a certaine grace which is infused by Tradition to those that receiue Orders, whereby they may be accounted more commendadable. Whereupon the Apostle saith to TIMOTHY:35 Neglect not the grace which is in thee, which was giuen thee by the imposition of handes of a Priest. Therefore once it ought to bee done, that for euer after this Tradition might be thought not to be voide of the gifte of the holy-Ghost: Hitherto S. AVGVSTINE.

There are extante also the Cannons of the Apostles, in which it is thus36 decreed: Let a Bishoppe bee created by two or three Bishops: A Priest by one Bishp: So a Deacon & others of the Cleargie: Then a little after:37 If any Bishop, or Priest, or Deacon, or Subdeacon, or Lector, or Chaunter, doe not faste the holy Lent, or the Wensdaie, or the Parasceue, (which we nowe call Friday:) let him be put out of Orders. vnlesse happely some infirmity of body doe hinder him.

And CAIVS38 a famous Pope & Martyr, aboue 1300. yeeres since, reckoneth vp these Degrees, & Orders, one after an other, when hee saith: If any man shall deserue to be a Bishop: first let him be an Ostiary, then a Lector, afterwarde an Exorcist, then let him be consecrate an Acolite: after which, a Subdeacon, Deacon, and afterwarde Priest: finally, if he be worthy let him be made Bishoppe.

Therefore39 Saint CYPRIAN doth praise CORNELIVS the Bishop, and writeth that he was commended, and honorablely spoken of by all good persons, as-wel of the Cleargie, as of the people: Because he came not sodenly to the Bishopricke, but hauing gone through all Ecclesiasticall offices, and often purchased fauor at our Lordes hand, by Diuine seruices & administrations: he ascended to the high dignity of Priesthoode, by all the steps of Religion: Then afterward he neuer required the Bishopricke it selfe, nor desired it, nor violently vsurped it; but beeing Quiet, Modest, Chaste, Humble, Shamefaste, & finally euen constrained, did vndertake the same.

Those orders therefore which the ancient & Apostolicall Church hath approoued, as appeareth by the writings of40 Saint DENIS,41 ANACLETE, and42 Saint IGNATIVS; and which also euerie age since hath imbraced: those certes, the Church at this daie cannot but conserue and defend.

6. What order in the Church is of greatest account?

THe order of Priestes, or Priesthoode: of the woonderfull and euer-most reuerend dignity, whereof S. CHRYSOSTOME, and Saint AMBROSE haue set forth whole bookes. Of which also great IGNATIVS saith:43 Priesthoode is the summe of all honors, which are amongest men: which if any man shall dishonour, he dishonoreth God, and our Lord Iesus Christ, the first begotten of all creatures, and the only chiefe Priest of God by nature. Thus saith he; yea it is euidently warranted by a diuine Oracle: That, the 44 lippes of the Prieste doe keepe knowledge, and they shall require the lawe at his mouth: because he is the Angell of our Lorde of hostes; And againe: He that 45 shall be proude, not willing to obay the autority of the Priest, who at that time doth minister to thy Lord God: let that man die by the decree of the Iudge, & thou shalt take away euel out of Israell, and all the people hearing will be affraide, that none from henceforwarde may swell with pride. Heereupon also, the Apostle willeth:46 Against a Priest receiue not accusation, but vnder two or three witnesses. And this truely is written to TYMOTHY, the Bishop of the Ephesians: as that also which we cited before: The 47 Priests that rule well, let then be esteemed woorthy of double honor: especially they that labor in the Worde & Doctrine.

7. And what conceite ought we to haue of euil Priestes?

THis is the ordinance of God, which cannot be abolished, that not only good, but also euill Priests be48 honored in the Church. For he will be acknowledged, receiued, heard, & obserued, in his Ministers: whereas he hath said:49 Vpon the Chaire of MOYSES haue sitten the Scribes & Pharisies. All things therefore whatsoeuer they shall say to you, obserue yee, and doe yee: but according to their workes doe you not, for they say and doe not. But amongest those that be euill, there is a choise to bee made, that we may vnderstand: that for as much as concerneth the office and authority of teaching: we doe owe faith and obedience vnto those only who beeing lawfully ordained & sent by Bishoppes, doe professe the sound Doctrine of the Church. But of others we must carefully beware as of enimies & pestiferous persons.

Touching which matter the most auncient IRENEVS, most wiselie admonisheth and teacheth in this manner: Wee are 50 bound to heare those that are Priestes in the Church, which both haue succession from the Apostles and haue receiued the grace and spirite of trueth with this succession of Bishop-like authority: but as for others, which depart from this principall succession; in what place soeuer they be gathered togither, we must haue then in suspition either as Heretickes and men of euill Doctrine, or as sowers of Schisme, and proude persons. And a little51 after, Wee must (saith hee) eschewe all such: And cleaue vnto those who doe keepe (as we haue said before) the Apostolicall Doctrine, and doe together with the order of Priesthood, exhibite sound speeche and conuersation without offence, to the confirmation and correction of others. Thus writeth that IRENEVS, whose master was POLICARPE the disciple of S. IOHN the Euangeliste. And not vnlike to this teacheth TERTVLLIAN,52 who dothe exprobrate the Heretickes in this manner, saying: their ordinations are rashe, light, and vnconstant: sometimes they place Neophites, sometimes those that are tied to the world, sometimes euen our Apostataes, that they may binde them with glory, whereas they cannot with trueth. There is neuer more easie preferment, than in the Campes of Rebelles: where the very being, is deserueing. Therefore one is a Bishoppe to day, and another to morrowe: to day he his Deacon, who to morrowe is a Lector: to to day he is a Priest, who to morrowe is a Lay-man: for euen vnto Lay-men doe they 53 enioine Priestly offices. Thus farre TERTVLLIAN, very liuely painting out vnto vs, the peruerse customes, not of his owne time only, but of this our age also; & sheweing the preposterous endeuours of Sectaries, in the disturbing of holie thinges and ordering of Ministers.

8. What is the vertue and effect of this Sacrament?

THe vertue certes is singular, & the effectes are manifolde. For they which rightly receiue these seuen orders which we speake of, doe also receiue a spirituall grace54 & power, that they may holsomelie execute, all such thinges as doe appertaine to the proper functions of their orders, and are appointed fitte Ministers, betweene God and his people. Wherupon S. AMBROSE saith,55 A man that is placed in the order, of an Ecclesiasticall office, hath grace, whatsoeuer he be; not truly of him selfe, but of his order, by the operation of the holy Ghost.

Furthermore the said parties that receiue orders56 haue thereby a certaine, and euident testimonie, whereby they may commend and approue both themselues, and their Ministeries also vnto others.

And so it commeth to passe that they being as it were, marked with those orders, and being separated vnto the ministerie of the Church; are well knowne and esteemed according to their degree, and verie worthely honoured. But woe be to them;57 whom, not the example of AaRON, that was called by God doth induce; but seditiouse humors and swelling of the minde, like vnto OZIAS the king, doth cary hed long to the occupying & vsurping by whatsoeuer meanes the offices of Priestly dignitie, vpon whome this speach of God doth fitlie fall:58 I did not send Prophets, and they did runne: I did not speake to them, & they did Prophesie. And these, the Scripture warneth vs not to accounte as Ministers of the Church, but to eschew as59 Theeues, Robbers, Foxes, Dogges, and Wolues: because they doe not enter in by the dore, but either of their owne rashnesse, or for the fauour only of some ciuil magistrate,60 or the popular multitude,61 they assume vnto themselues Ecclesiasticall offices, seazing vpon those holy functions, without any lawfull calling & ordering:62 But hw shall they preach vnlesse they be sent? as S. PAVL being one himselfe that was63 separated vnto the worke, doth say.

Doubtlesse, order beinge once broken,64 and Priesthoode taken away: the Hierarchie and princely disposition of the Church, consisting as well of Priests, and other ministers, as also of Bishoppes rightly ordered, woulde come to decay: Neither shoulde the Churche be that, which it is called, a Campe sette in battaile araye:65 nor the true and lawefull Ministers of the Church, should be discerned: the office and authoritie of teaching would become contemptible: the dispensation of the Sacramentes woulde be vnfaithfully and preposterously performed, yea and altogither frustrate: finally the functions of the Church woulde bee perturbed: and (as the proofe it selfe too much doth shewe) newe and false Doctrines would increase and swarme by the means of these newe and false Ministers of Christ his spouse: wherby the Church would often be shaken with sore & deadly commotions, as we doe in our daies feele by experience. And for that cause the Apostle66 Saint PAVL hath not only set down diuerse degrees of Ministers in the Church: but hath also shewed howe holesome and necessarie they be: in so much that hee affirmeth that they were giuen by67 God vnto the church, (as it hath bin said before.) To the consummation of Saints, vnto the worke of the Ministerie, vnto the edifiing of the body of Christ: that nowe wee be not children wauering, and carried about with euery winde of Dostrine, in the wickednesse of men, in craftinesse to the circumuention of error.

And certes, this is a most euident & sure note of the Church: in that we see that perpetuall, and neuer as yet, at any time interrupted sucession of Bishops, & of lawefull orders in the same, which God hath placed there-in for the perfect gouernment, of this his kingdome. And therefore this institution of Ministers as a most firme68 knitting together of the Church, and a most pretious bonde to preserue vnity, is the more carefully to be retained, and euen in the euill Ministers of the Church (as we said before) because of Gods ordinance is euer to be honored. Which S. AVGVSTINE well vnderstanding saith: Into that 69 order of Bishops, which is deriued from PETER himselfe, euen to ANASTASIVS, who nowe sitteth in the same Chaire; If any Traitour had in those daies crept in: it had beene nothing preiudiciall vnto the Church and vnto Innocent Christians: for whom our Lord was so carefull and prouident, that he saith of euill Prelates, 70 whatsoeuer they say, doe yee; but according to their workes doe yee not. Thus farre Sainte AVGVSTINE.

Footnotes

  1. Aug. lib. 2. cont. ep. Parmen. c. 13. et de bono con iug. c. 24 & li. 1. cont. Don. cap. 1. Leo. ep. 81. ad Diosc. Greg. in cap 10. & 16 lib. 1. reg. Nyss. orat. de sanct. Bapt. Conc. Flor. Trid. ses. 23. Amb. in 12. cap. 1. ad Cor. Theoph. in cap. 19. Luc. Pet Clun. lib. 6. ep. 1. ↩

    1. Cor. 4, 1. Mal. 2, 7. 1. Tim. 3, 1. & 5, 17. Ephes. 4, 11. 1. Cor. 14, 2.19. & 12, 28
    ↩

  3. Heb. 5, 4. Act. 1, 24. Cypr. ep. 52. Tert de praescript. ca. 41. Conc. l. at. c. 3. Innoc. 3. ad Metens. cap. cum ex iniuncto. Tit. de haer. ↩

  4. Mat. 10, 1 Luc. 9, 1. Mar. 16, 15. Io 20, 21. & 17, 18. Act. 13, 2. Tit. 1, 5. ↩

  5. Apo. 1, 6. & 5, 10. 1. Pet. 2, 9. ↩

    1. Pet. 2, 5 Rom. 12, 1. Psal 49, 23. & 50, 19. Phil. 4, 18. Heb. 13, 15.16. vide as. ser. 2. de Fap. cap 8. Aug. 20. ciu. c. 10. Leo. ser. 3. in anniuers Amb. lib. 4. Sacr. cap. 1.
    ↩

  7. Ignat. ad Her. Chry. i. 3. & 6. de sacerd. & ho. 60. ad pop. Hier ad Heliod. ep. 1. ca. 7. & aduers. Lucif. c. 8 & ep. 85. ad Euag. Victor. l 2 de persec Cypr. ep 54. ↩

    1. Tim. 5, 17.
    ↩
    1. Tim. 2, 11. 1. Cor. 14, 34 Tert. de praescrip. cap. 41. Epiph. haer. 42 & 40.
    ↩

  10. Leo. ep. c 2. ad Maxi. ↩

  11. Io. 10, 11 & 21, 15. 1. Pet. 5, 2. & 2, 13. Heb. 13, 17. Rom. 13, 1. Mat. 23, 2. Luc. 10, 16. 1. Io. 4, 6. ↩

  12. Eph. 1, 2 Col. 1, 16. Dan. 7, 10. Dion. de caelest. hier. ca. 10. ↩

    1. Tim. 3, 15. Cant. 6, 9. Anacl. ep. 1. 2. & 3. Isid. lib. 2. de offic. ca. 5. & sequ.
    ↩

  14. Heb. 5, 1. & 8, 3. & 13, 17. 2. Cor. 5, 20. ↩

  15. Tit. 1, 5. ↩

  16. Act. 6, 6. & 13, 3. & 14, 22. 1. Tim. 4, 14 & 5, 22. 2. Tim. 1, 6. ↩

  17. Amb. li. de dignit. Sacerd. c. 5. Niceph. lib. 12. cap. 14. ↩

    1. Tim. 4, 14. & ibid. Theoph. & Haymo.
    ↩
    1. Tim. 1, 6. & ibid. Theoph.
    ↩

  20. Leo. ep. 87. ad Episc. Maur. synod Ron. sub Sylu c. 11. Trid. ses. 23. c. 7. & 12. reforma. ↩

    1. Tim. 5, 22.
    ↩

  22. Conc. Carth. 4. can. 6. & sequ. Laod. can. 24. Trid. ses. 23. Ignat. ad Antioch. Dion. eccles. hierarch. c. 3. Euseb. hist. l. 6. cap. 35. ex epist. Corn. ↩

  23. Luc. 9, 1. & 10, 1. & ibid. Beda. Clem. ep. 1. Anacl. ep. 2 & 3. ↩

  24. Hier. ad Marcel. ep. 54. Cypr. ep. 69. & 65. Ignat. ad Phila. Aug. in Psal. 44. ↩

  25. Act. 20, 28. 1. Pet. 5, 1. Heb. 13, 17. Tit. 1, 5. Act. 14, 22. ↩

  26. Luc. 10, Leo. ep. 88. ad Epi. Gall. Innoc. 3, l. 1. de myst. Alt. cap. 6. ↩

  27. Heb. 5, 1. & 8, 3. ↩

  28. Mat. 9, 37. Luc. 10, 2. ↩

  29. Carth. 4. can. 6. & seq. Isid. lib. 2. de offic. c. 11. & seq. & lib. 7. tym c. 12. Raban lib. 1. de inst. cler. c. 9. & sequ. Con. Aquis. 1. sub Ludouico Pio. ca. 2 & sequ. Rm. sub Sylu. c. 3. 6. 9. ↩

  30. Carth. 4. can. 3. & sequ Isid. sup. c 7. Rabanus. c. 6. vbi sup. Aquisgr. ca. 6. Arator. l. 1 in Acta. cap. 1. ↩

  31. Damasus. ep. 4. Isid. lib. 2. de offic. cap. 7. Hieron cont. Lucif. cap. 4. Leo. ep. 88. Conc. Hisp. 2. cap 7. Epiph. haeres. 75. Acrianorum. ↩

  32. Amb. in cap 4. ep. ad Ephes. ↩

  33. Li. quaest. Vet. & Nou. Test. quaest. 93. vide lib. 2. cont. ep. Parm. c. 13. ↩

  34. Io. 20, 21 ↩

    1. Tim. 4, 14.
    ↩

  36. Can. 1. & 2. ↩

  37. Can. 68. vide canone insignes. dist 59. & seq. ↩

  38. In ep. ad Foelicem. vide Damasum in Pontificali de eod. Caio. ↩

  39. Epist. 52. Zozym. ep. 8 ad Hesich. ↩

  40. De Eccle. hier. ca. 5. & ad Demophilum. ↩

  41. Ep. 2. ↩

  42. Ad Antiochenses. ↩

  43. Epist. ad Smyrn. vide Chrys. l. 3. de Sacer. & ho. 4. & 5. de verb. Esa. vidi Dominun. ↩

  44. Mal. 2, 7. Agg. 2, 12. Gregor. in past. par. 2. cap. 4. ↩

  45. Deut. 17, 12. Cyp ep. 55. & 65. Greg. lib. 12. ep. 31. ad Foelicem. ↩

    1. Tim. 5, 19. vide 2. epist. Fab.
    ↩
    1. Tim. 5, 17.
    ↩

  48. Eccli. 7, 31. Mat. 10, 40. Luc. 10, 16. Ioan 13, 20. Chrys. ho. 2. in 2. Tim. & 65. in Gen. Orig. ho. 7. in Ezech. Bern. serm. 66. in Cant. Aug ep. 137. Euseb. apud Damasc. lib. 3. Parall. cap. 45. ↩

  49. Mat. 23, 2. Aug. ser. 49. de verb. Do. cap. 5. & sequ. Chrys. hom. 85. in Ioan. ↩

  50. Lib. 4. ca. 43. vide dem. lib. 3. cap. 2. &. 3. ↩

  51. Lib. 4. cap. 44. ↩

  52. Lib. de praescr. c. 41. ↩

  53. Vide Epiphan. haeres. 24. & 49. ↩

  54. Con. Flor & Trid. & Aug. lib. 2. ep. Parm. ca. 13. & in cap. 10. l. 1. reg. ↩

  55. In ca. 12. 1. ad Cor. ↩

  56. Act. 6, 5.8.10. & 13, 2. & 14, 20. & 15, 2.42. 1. Tim. 4, 14. Tit. 1, 5. Cypr. ep. 76. ↩

  57. Num. 16, 31. Heb. 5.4. 1. Par. 13, 10. 2. Reg. 6, 6. 2. Par. 26, 16. ↩

  58. Hier. 23, 21. & 14, 14 & 27, 15. & 29, 9. ↩

  59. Io. 10, 1. Cant. 2, 15. Act. 20, 29. Mat. 7, 15. ↩

  60. Trid. sess. 23. cap. 4. ↩

  61. Laod. can. 13. ↩

  62. Ro. 10, 15. ↩

  63. Act. 13, 2. ↩

  64. Vide Leonem. ep. 87 ad Epis Afr. & Greg. li. 4. ep. 52. Dion cap. 5. eccles. hier. ↩

  65. Cant. 6, 9. ↩

    1. Cor. 12, 28.
    ↩

  67. Ephes. 4, 11. ↩

  68. Iren. lib. 3 cap. 3. & lib. 4. cap. 43. Optat lib. 2. cont. Douat Aug. ep. 165 & 42. & con. epist. Fund. c. 4. & in Psal. cont. part. Donat. Tert. de praescript. c. 36. ↩

  69. Ep. 165. vide l. 2. con. lit. Petil. c. 51 ↩

  70. Mat. 23, 3. ↩

Chapter 16 of 36