Of Episcopacy THREE EPISTLES OF PETER MOULIN Doctor and Professor of Divinity Answered By the Right Reverend Father in God Lancelot Andrews Late Lord Bishop of Winchester Translated for the benefit of the Publike S. Clemens in Epist. ad Corinth 1. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Our Apostles understood by our Lord Iesus Christ that there would be contention about the name of Episcopacy Printed in the Yeer 1647. To the most Reverend Prelate the Lord Bishop of Winchester Peter Moulin wisheth all health and happiness THat Honorable man your Predecessor was taken hence not without great damage both to the Church and Common-wealth The King lost a most wise Counseller and the Church a faithfull Pastor but I a Patron and a friend who though he was most carefull and desirous of my good yet oblig'd me more by his Virtues then his benefits I have his Letters by me which he wrote to me when he was sick and his recovery was almost desperate the very sight wherof doth exceedingly afflict me But yet my grief was not a little eas'd when I heard that you succeeded in his room whose learning I long since admir'd and of whose good affection I had great experience when I was with you Indeed his most judicious Majestie did not stick long upon his choice You were even then design'd his Successor in the judgment of all who knew the wisdome of the King May it I beseech God prove happy and fortunate to your self to the Church and Kingdom May He grant you with increase of Honor increase of Virtue and a fresh and lively old age That his most Gracious Majestie may long enjoy you for his Counseller and the Church daily reap more and more fruits of your industry and vigilance I wrote a Book touching the Calling of Pastors wherin some passages greiv'd the soul of your most wise King as if they were averse to the Office of Episcopacy But indeed on the other side our Countrymen complain not a little that I vndertook the cause of Bishops and condemnd Aerius who in a matter anciently and universally receivd durst oppose himself against the Practise of the Catholik Church And they take it in ill part that I said that it was generally receivd in the Church even from the first successors of the Apostles that among the Presbyters of a City some one should have the preeminence and be call'd the Bishop But though there be many things in my Book which the King set a dash of his dislike upon which as all things els he observed wisely and with an incredible sharpness of wit yet Three things there are which specially offend Him The First is that I said that the Names of Bishop and Presbyter are promiscuously taken in the New Testament for one and the same The Second that I affirm'd that there is but one and the same Order of Presbyter and Bishop The Third and that the greatest is that I think the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the Priority or Superiority of Bishops not to be of Divine Right nor a point of Faith but to be a thing wherein the Primitive Church vsed her liberty and prudence when she judged the Preeminence of One to be fitter for the mantaining of Order and conserving of Peace and that Vnity may well be kept whole and intire between Churches though they differ upon that point I confess these things were wrote by me which lest they be drawn to a wrong sense or be taken in the worser part take I pray breifly my meaning in them I said indeed that the Names of Bishop and Presbyter were taken for all one in the New Testament But I thought not that the Dignity of the Bishop was less'ned thereby since I spake only of the Name not of the Office only and I have beside clear places of Scripture the consent not only of Hierom the Presbyter but also of the most famous Bishops of the Ancient Church Chrysostom Ambrose Theodoret who took it not as a wrong to them or that any thing was abated of their honor if it were beleeved that the Names of Bishop and Presbyter were at first used in the same sense That the Order indeed of Bishop and Presbyter was one and the same that I said For so did the Ancient Church ever think and the Church of Rome thinks so to this day although there be in that Church an incredible difference betwixt the pomp of the Bishops and the meaness of the Priests Thence it is that in the Roman Pontifical there is set down the Consecration of Bishops but not the Ordination of them Indeed Order is one thing a Degree another for men of one and the same Order may differ in Degree and Dignity even as among Bishops the Degree of Archbishops is the more eminent Howbeit that this Episcopal Degree and Prerogative is by Ecclesiastical not by Divine Right I confess it was said by me For beside that to speak otherwise then I thought had not been the part of an vpright honest man you according to your wonted goodness will easily judg that a French man living vnder the Polity of the French Church could not speak otherwise but he must incur the censure of our Synods and vnder the danger {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} of degrading be forced to a recantation For to think that our Churches do err in points of Faith and in that which is of Divine Right were questionles to brand them with the note of Heresy and to shake the conscience of many weak ones Truly I came very vnwillingly to the writing of this Book but our Church requiring it and lately enforcing me for to stop the insolency of our Adversaries who in this point insult over vs out of all temper and speak of vs as of so many doltish mushrums newly sprung out of the earth and as of a company of base fellows who by force and tumult had got the Pulpit But howsoever I think I have kept such a temper that in defending our own I have not struck at your government nor by immoderate affection to a part have inclined more then was meet to either side Nor did I ever mention the Bishops of England with out due honor These things I thought fit to write to you Great Sir by whom I chiefly desire my papers may be approved I had sent my Book to you before now but that I was told by divers you vnderstood not French Now I send it because since you enjoy a more frequent and neerer presence of His Majestie I doubt not but He may have some speech with you about it and use you as an umpire in the cause And I shal most willingly stand to your iudgment well knowing that the most learned are ever the most can did and hoping that you wil not lauce too deep whatever may be salved with a fair interpretation So think of me as of a man with whom the Authority of Antiquity shal be
Nor shall you ever read that they by that word pointed out such as either in City or Country had the care of some few persons distinguished by Parishes For that the Presbyters Vrban or Rural were by the Bishop designed to that imployment Who indeed at the begining were of the Bishops family and did live as you very well know of the Sportula i. e. of the Oblations of the Church before the distinction of Parishes came up And the word Calling in the sense you take it is altogether as unknown In stead whereof they used the words Ordination or Constitution And the very name of Minister is of the same stamp which they would never have understood to be spoken of any but a Deacon as it is derived indeed from no other fountain but the Greek {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} But we must pardon you you must speak the language of your Church which hath no Bishops another kind of Presbyters Elders they call them another kind of Deacons and I add another kind of Calling then ever the Antient Church acknowledged I for my part in my best wishes for your Church and so for all the Reformed do wish this that you may keep constant in the other points of Faith but for Government and Order that God would vouchsafe to you no other but that which He hath vouchsafed Vs i. e. by Bishops Presbyters and Deacons Such as those we read of in the Histories of the Church and in the Councils and the Antient Fathers unto whom or self-conceit shrewdly deceives me or most like are Our most like I say in their Order not in their Worth but would to God in their Worth also And that no Policy no form of Government in any Church whatsoever cometh neerer the sense of scripture or the manner and usage of the Antient Church then this which flourisheth among us These I intrust to you that if you please they may be with you But know withall that I have ever been both by Nature and Choice addicted to Peace And my Age now requires it of me who ere long must be packing but cheifly living under a King whose Word is that of our Saviour Blessed are the Peacemakers And I assure you I shall never incline to any immoderate or harsh counsels but shall qualifie as much as I may your writings with a fair interpretation For neither can we bragg of our happiness more then antiently S. Augustine did whose saying it was What we teach is one thing what we are fain to tolerate another To the most Reverend Father the Lord Bishop of Winchester MOst Reverend Prelate I sent unto you my Book concerning the Calling of Pastors and with it some Letters wherin I endevour'd to satisfie you touching some points wherin I seem'd to your most Gracious King too ill affected to the Order of Episcopacy Which Letters if you have received I doubt not but you will judge of me as of a man who both thinketh and speaketh honorably of your Order I am not so proudly arrogant as to oppose my self to all Antiquity and to reject that as a thing faulty and wicked which hath been received in the Church from the very next Age to the Apostles I was ever of this mind that concord might be kept whole and intire between Churches living howere under a different form of Ecclesiastical Government so that Christ be preached as he is set forth in the Gospel the Christian Faith remain safe and sound But among the rest of your Order I ever highlyest esteemed you for many causes which I had rather acquaint others then yourself withall As a witness of which my affection I send you this new Book which the command of the Church whom I serve and the impudent insulting of a Court-Iesuite forced from me I desire that you would be a means to pacifie the Kings anger against me That He would consider with Himself and weigh it in an equal ballance that there can be no place in the French Church for a Pastor that should teach the Primacy of Bishops to be of Divine Right without which there could be no salvation without which the Church could not stand To affirm this were nothing els but to damn all our Churches to the pit of Hell to pronounce the sentence of condemnation upon my own Flock Which should I do you your self would account me a sensless ungracious fellow and worthy to be spit upon by all But enough of this For an overlabored Defence specially to an understanding man and in a clear and manifest point is altogether needless God preserve you and prosper your endeavours that they may redound to the edification of the Church Farewell Paris XVI Calends of Decemb. 1618. Your Honors most devoted Peter Moulin The Bishops Answer to the Second Epistle THe Post was not yet gone he staied here a day or two but he had these letters here inclosed sealed up as they are when lo I received your Second by the hands of S. William Beecher Agent for the King lately come from you I presently recalled my former yet opened them not but as they were inclosed them in these For I would not so trespass as to commit the same fault again but rather make amends for my former tardiness with the quickness of this Answer You shall therfore with my First receive these Second together with my thanks for both but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the First Second as it were to wit in these Second Letters my First thanks now and in the First my Second as it falls out Thanks I say both for that your Book formerly sent and this Later shortly as I hope to be sent For S. William Beecher will deny either that it was bound when he came thence or els brought to him and in that consideration he came the later to me but he bad me look for it for that I should not look in vain As for pacifying the Kings anger against you beleeve me you need not much trouble your self There is nothing in Him which needs pacifying there are ways wherby you may more and more gain him and make him yours and it would be worth your labour if you do it And do it you may if you take that course which you cannot learn better of any man living then of himself As for me I gladly acknowledg that you are more moderate toward us then most of your men commonly are and the more you convers with Antiquity will be daily more and more nay I add and much more would be if your Church would give you leave and I would to God it would It should seem that shee hath transfer'd the faults of Persons upon Things and for some abuse hath taken away the lawful use a fault which you should by little and little unlearn Her You while you follow and sway with it follow not the bent of your own mind and iudgment for Iiudg of your affection by your pen
writings we keep by us whose acts and zeal we remember as no way inferior to the zeal of the most eminent Servants of God whom either France or Germany brought forth Whosoever shall deny this must needs be either senslesly wicked or as envying Gods glory or foolishly besotted not see at high noon I desire therfore this suspition may be wipid off from me specially when I take notice that even Calvin and Beza whom they usually pretend to as abettors of their peevishness wrote many Letters to the Prelates of England and intreated them as the faithfull servants of God as men that deserved well of the Church Nor am I such a boldface as to pass sentence upon those Lights of the Antient Church Ignatius Polycarp Cyprian Augustine Chrysostom Basil the Two Gregories Nissen and Nazianzen all of them Bishops as upon men wrongfully made or usurpers of an unlawfull office The reverend Antiquity of those First Ages shall ever be in greater esteem with me then the novel device of any whosoever I come to the Second part of your censure I said that there is but One Order of Bishop and Presbyter You contrary-wise are of opinion that the Order of Bishops is another and diverse from that of Presbyters and to that purpose bring many testimonies from the Fathers who speak of the Ordination of Bishops neither do I oppose for the Antient's speak so indeed And although the Roman Pontifical absteins from that word yet the Antient Bishops of Rome did use it Leo then in his 87. Epistle which is to the Bishops of the Province of Vienna commandeth I that a Bishop who is not rightly ordained he displaced and in the same Epistle he often useth the same word Now between an Order and a Degree you make this difference that a Degree denotes only a Superiority but an Order is a power to a special Act That therfore every Order is a Degree but not every Degree an Order Very well For though many do not observe this difference of words yet it is best to use proper terms that things which differ in substance be distinguished in names too But these do not prejudice me at all For you should have considered with your self whom I have to deal with I dispute against the Pontificians who make Seven Orders Door keepers Readers Exorcists Acolyths Subdeacons Deacons Presbyters but the Order or character of Bishops they will by no means have to be diverse from that of Presbyters Could I disputing with them use other words then such as are receiv'd by them Could I deal with them about the Order of Bishops which they acknowledg not Should I have inveigh'd against them for not making the Order of Bishops distinct from that of Presbyters when our own Churches make it not He that should do this should not so much contest with the Church of Rome as with our own Then to what purpose is it to insist so much upon the distinction of Words since every Order is by S. Paul call'd a Degree Nor can a Bishop be depriv'd of his Orders but he must be degraded and fall from his Degree I pray weigh my words well Every Bishop is a Presbyter and a Priest of the Body of Christ and of these the Church of Rome makes but one Order It plainly appears that I do not in these words affirm what ought to be beleeved but what is the sense of the Church of Rome But heer somewhat falls in which may beget a doubt It is confess'd by all that every Bishop is a Presbyter but a Presbyter is not a Deacon Hence it comes to pass that there is another manner of difference betwixt a Bishop and a Presbyter then betwixt a Presbyter and a Deacon Since therfore a Presbyter differs in Order from a Deacon it seems to follow that a Bishop differs not in Order from a Presbyter Nor is it without some doubt that you say that Order is a power to a special Act. For a power to a special Act is given to many without Order as to them who are extraordinarily delegated to the performance of some special actions Then you deny that Archbishops are another Order from Bishops And yet an Archbishop hath a power to some special actions as namely to call a Synod and to do other offices which are not lawfull for Bishops and which are not permitted to Archbishops themselves under the Papacy but when they have received the Archiopiscopal Pall from the Pope You out of your great wisdom will consider whether it be apparent by these that the power to a special Action may be conferr'd even by a Degree without a Diversity of Order The Third point is still behind to wit that I said that Episcopacy is by the most Antient Ecclesiastical but yet not by Divine Right You on the other side resolve and mantein that it is by Divine Right and to that purpose produce many examples of Bishops S. Mark Timothy Titus Clemens Polycarp S. Iames Bishop of Hierusalem all who received the Order of Episcopacy from the Apostles themselves And you quote a great number of Fathers who affirm as much Learnedly all and according to the truth of the Primitive Historys But what then Why say you if Bishops were constituted by the Apostles plain it is that the Order of Episcopacy is by Apostolical and so consequently by Divine Right This indeed is to make your self master of the whole strength of the cause But that Axiom of yours All things that are of Apostolical Right are likewise of Divine seemes to me by your good leave to be liable to some exceptions Many things were ordered about Ecclesiastical Policy which even the Church of England acknowledgeth not to be of Divine Right by not observing the same S. Paul in 1. Timoth. v. would have Deaconesses appointed in the Church But this fashion was long ago out of date The same S. Paul 1. Corinth XIV would that at the same Hour in the same Assembly Three or Four should prophecy i. e. as S. Ambrose understands it Interpret the Word of God and that the others should judg of what was spoken which custome is long since ceased The Apostles command touching abstinence from things strangled and blood was for many Ages observed by the Antient Church witness the Apologetie of Tertullian chap. IX the Council of Gangra Canon II. and the Trullan Canon LXVII and there is frequent mention of the same point in the Councils of Worms and Orleance yet S. Augustine in his XXXII Book against Faustus chap. XIII saith that Observing hereof was generally neglected by the Christians and that they who were posses'd with that scruple were laugh'd at by others You have not the Apostles alone but even that precept of Christ himself Touching shaking off the dust of the feet against the refusers of the Gospel If any should now go about to lay the foundation of Christian Religion among the Tartars or Sinenses were he bound to observe that Rite against
the refractory Such things as appertain to Salvation and to Faith were ordered by the Apostles by a Divine Inspiration but in the rest they did often use their own prudence as S. Paul intimates 1. Corinth 7.25 Nor are you ignorant so oft as examples are brought of Bishops placed by the Apostles in a higher degree above Presbyters what is commonly answered viz. that they had not that preeminence as Bishops but as Evangelists of whose superiority above Pastors somewhat you may have in S. Chrysostom on the IV. to the Ephesians Which reply of what strength it is I had rather stand to your iudgment then any mans Indeed S. Ambrose on that same place makes Evangelists inferior to Bishops and without Seas Yet however you shall call Titus Timothy and S. Mark whether Bishops or Evangelists it is clear they had Bishops their successors and heirs of their preeminence You determine therfore that our Churches do offend against the Divine Right yet so as you exclude them not from hope of salvation but do think that in our Church Government men may attain to Salvation for this you brought in in your Second Letter that you might deal the kindlier with us But in your larger you liken us in this point to Aerius who you say was deservedly upon this ground by the Antients put in the black Book of Hereticks Herein Great Sir I appeal to your equity Think with your self what streits you drive me to For if I should have spoke as you conceive it I could not but necessarily accuse our Church of Heresie and so doing be forced {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} to be packing to leave my station here and to provide for my self as I could Nor could I say that the Primacy of Bishops is by Divine Right but I should brand our Churches which have spilt so much blood for Christ with Heresie For questionless to be obstinately set against such things as are of Divine Right and peremptorily to gainsay what God commands is downright Heresie whether it concern Faith or Discipline Besides that I should have overthrown that Principle wherwith cheifly our Religion defends her self against Popery viz. That what things are by Divine Right are sufficiently and evidently contein'd in the Holy Scriptures I hear what you will reply That it had been safer and better for me to have been silent in these points then itch to be writing so unseasonably Because therby it comes to pass that I must necessarily offend our own Church or your nay haply both And to tell you truth I had rather have been silent for very unwillingly I sett my mind to write nor did I write but upon command Arnoldus the Iesuite the Kings Confessor publikely and in the pulpit before His Majestie inveigh'd against the Confession of our Church and further in a pestilent book revil'd it wherin he mightily insults over us in this question and odiously seeks to overthrow our Churches Government This book coming to be sold all over France through the high ways and streets at the voice of a Cryer did greatly scandalize many Nay before this the Pulpits the Markets the Court the Streets and the very Barbers shops rang with this question This is the field wherin wanton witts sport themselves daily How earnestly my Book was look'd for which should stop that insolency it doth thence appear that in Four months space it was nine times printed I could not therfore shun this task Nor was it possible to write exactly of that Argument but I must begin with the signification of the words Bishop and Presbyter and treat of the Original of the Office But here I took occasion to speak honorably of the Bishops of England I deriv'd the dignity of Bishops from the very infancy of the Church I condemn'd Aerius I said that S. Iames himself was Bishop of Hierusalem from whom in a long course the succession of Bishops of that City is deduced Only this one thing was wanting viz. that I did not say that our Church was heretical and did trample the Divine Right under her feet which indeed I neither could nor ought to do yea had I done it you your self would have noted that want of prudence in me This may serve for the Three chief points To which you further add this {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} or corollary namely your iudgment touching the Title of my book which I wrote for France Of the Calling of Pastors These words you say are novell and never used by any of the Antients in this sense I acknowledg indeed that the word Calling is unusual among the Antients nor taken in that sense But we Frenchmen speak otherwise for as many as have wrote of that Argument either Our or Papists use this word which with us signifies somewhat more then Ordination for it is taken for the Office it self If I had wrote in Latin I should have given this Title of the Office and Ordination of Pastors Neither would you have all Presbyters and Ministers of the Word of God to be called by the name of Pastors For this word you say belongs only to Bishops and that the Antients spake so If this be true Worthy Sir the Churches in France Germany Lowcountrys and Helvetia are flocks without a Pastor But S. Paul Acts the xx commandeth the Presbyters of Ephesus pascere i. e. to be Pastors of the Church v. 17. 28. And S. Peter in his 1. Epist. 5. ch. 1. 2. v. The Presbyters who are among you I exhort Pascite feed the flock of God which is among you taking the over-sight therof not by constraint but willingly not for filthy lucre which exhortation to diligence and shunning filthy lucre no doubt belongs also to the inferior Presbyters Now to think that they ought not be called Pastors whom God commands Pascere to feed the flock I cannot persuade my self But if the Word of God be Pabulum the food of Souls I see not why he should not be call'd a Pastor who doth administer this food S. Paul in the fourth to the Ephesians verse 11. makes an enumeration of Ecclesiastical Offices God gave some Apostles some Prophets some Evangelists some Pastors and Teachers If Presbyters who labour in the Word whom we Frenchmen call Ministers be not understood under the name of Pastors I see not what place they can have in this enumeration of the Apostle S. Augustine in his 59. Epistle saith that Pastors and Doctors here are the same The same thinketh S. Hierom upon this place of S. Paul Vincentius Lirinensis expounding this place maketh no mention of Pastors but comprehends them vnder Doctors whom he calls Treatisers who certainly were a different thing from Bishops But that Bishops only are Doctors I never yet read anywhere S. Ambrose is so far from thinking the name of Pastors to belong only to Bishops that he even calls Readers Pastors Readers saith he are and may be Pastors who fatten the souls of
I either vncertain they are or when they are Certain they make against you By name S. Chrysostom Who defineth Pastors to be they to whom was committed {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the generality of the people Are your so And he adds who were such as Timothy saith he and Titus who were both Bishops in S. Chrysostoms account and I beleeve in your account they were more then Presbyters labouring in the Word Yet remains what you glanc'd at out of the Prophets Which places if any do accurately consider he shall find that not only the high Priests but also the Prophets and Levites upon whom the Office of teaching lay were called by the name of Pastors Doubtless he shall Add moreover he shall find Princes in the State and Magistrates often nay oftner a great deal to be called by the name of Pastors then all them put together whom you set down And yet we do not call Princes by the name of Pastors Nor do I think that at Geneva he is call'd a Pastor who is the chief Magistrate The Pastors therfore in the Prophets reach not home to this Tell me who of the Antients ever spake so otherwise we are beside the cushion Lastly that seem'd to me a wondrous strange opposition Indeed it is not by the Antients but we Frenchmen speak so For must the Antients speak as the French or the French as the Antient Christians And you run upon the same rock again afterward The Presbyters who labour in the Word whom we Frenchmen call Ministers For it 's strange how it became lawfull for Frenchmen to put upon a Presbyter that name which never any among the Antients used but for a Deacon I speak not this otherwise but that even among us too that bad fashion is taken up of calling them Ministers and Pastors too But these words were brought in by them who best relish any upstart fashion but against their mind who reverence Antiquity and as they may disclaim these usages For we suffer as I said many things which we teach not and bear with that which we cannot take away But he that but bears with a thing loves it not though he loves to bear with it And now you have an Answer to your Letters so far as my occasions give me leave For I have not the happiness of much leasure But although I read none of yours unwillingly yet I read no passage more willingly then that last wherin you profess How desirous you are of peace how glad you should be that all the Reformed Churches who are united by one Faith were united by one and the same bond of Ecclesiastical Government Which is likewise my earnest and hearty prayer and I daily begg it humbly of God that they may be united in the same Form of Church Policy by the bond of Ecclesiastical Government but that same which derives its pedegree from the very infancy of the Church from which the Reverend Antiquity of the First Ages which whosoever opposeth opposeth himself to all Antiquity which Saint James the Apostle began in the Church of Hierusalem from whom the succession of Bishops in a long course descended which condemned Aerius for daring to oppose himself against the Consent and Practise of the Catholik Church which all Churches every where received I come at last to give you thanks For the Book you promis'd me shortly after I had sent you my former Letters was deliver'd to me I do heer both acknowledg and thank you that you were pleased to inlarg and inrich my Library with your Two Books And I intreat you begg of God for me that the remainder of my life which is to come may be rather good then long For as a Play so our Life it skills not how long but how good how well acted In like maner I wishing all happiness to you and in that I put this That the Reverend Antiquity of the First Ages may be in higher esteem with you then the upstart novell device of any whosoever do freely promise you my help and assistance in any thing that may heer concern your interest You will pardon me if I have spoke somwhat more freely assuring yourself that though I am of a quite different judgment in some points yet my charity and brotherly affection toward you is not chang'd awhit nor by the grace of God shall ever be FINIS S. Ignatius in Epistola ad Magnesianos {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} As our Lord doth nothing without his Father so neither do ye without the Bishop neither Presbyter Deacon nor Layman Let nothing seem reasonable to you against his liking For whatsoever is so is against the Law and offensive to God a S Chrysost in ed Philip c. 1. b Etym. 7. 12. c De Praescrip 32. d De Script 2. e In 1. ad Tim 4. f In 1. ad Tim. 3. g In Philip 1. h Oecum in Praef. Ep. ad Tit. i 1. Tim. 3. 13. k Epist. 65 ad Rogat l Epist. ad Maâ—â—el ae Err. Mont. Epist. ad Evig 1. c. (a) S. Hierom. de Sâ—rip 17. (b) Tertul. de Prasc 32 (c) Oecum in Prafat. Titi (d) S. Hier. de Scri. (e) 3.3 (f) de Praese 32. (g) 3.35 (h) de scrip 17. (i) 3.3 (k) de scrip 16. (l) 3.4 (m) de scrip 9. (n) Praesat in 1. Tim (o) Phil. 1 (p) Haeres 75. (q) 3 4 (r) Praef in Tit. (s) apud Oecum Praef in Ti. (t) de scrip 32. (u) 3. 14. (x) de scrip 15 (y) Euseb. 3. 4 ex Dionys Corinth 4. 23. Hier. de scrip 19. (a) Euseb. 3. 35 ex Ignatio (b) Theodoret in Philip 1. 2. 1 Tim 3. (c) Origen in 16 ad Roman (d) Calv. Institut (e) Euseb. 2 24. (f) de scrip Praef in S. Matth S. Mar. (g) 2. 1. (h) de Script c. 2. (i) in 15 (k) in Gal 1. 2. (l) Haeres 66. (m) conâ—a Crescentium 2.37 (n) l. 2 c. 1. l. 3. c 5. (o) de script 2. (p) de Praes. 32. (q) l. 3. c. 35 (r) de script 2. (s) in 2. ad Gal. (t) 1. Corin. 14 1. S. Pet. 2 2â— Libri de Munere Pastorali p 20 â— 1. Tim. 3.13 Lib. de Munere Pastorum pag. 144. †Num 4 16 Neh 11 9 P. Isai. 60 17. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}