Of the Church fiue bookes. By Richard Field Doctor of Diuinity and sometimes Deane of Glocester.

CHAP. 58.

Of Digamie, and what kinde of it, it is that debarreth men from entering into the Ministery.

HITHERTO wee haue proued the lawfulnesse of Ministers mariage, and sufficiently shewed that no Law of GOD or the Church forbiddeth it, and that no rash and inconsiderate vowe hindereth it, if men cannot containe: Now let vs proceede to see, whether they bee any more restrayned and li∣mited in their mariage then other men. Some there bee who thinke they are, and teach, that they must marry but once onely; whereas other may lawfully marrie as of∣ten as they please. And further, they suppose, that if any man haue beene twice ma∣ried, or haue maried a Widow, hee may not beé admitted into the Ministery. The ground of which conceit is that of the Apostle, where hee saith: a 1.1 A Bishop must be the husband of one wife: But the meaning of the Apostle is, that he, who is to be chosen a Bishoppe, must not haue more wiues then one at one time. So that the Digamie the Apostle condemneth is not the hauing of two or more wiues successiuely, but the hauing of more then one at the same time. Of which it is that b 1.2 Iustine Martyr speaketh, when expounding that saying of our Sauiour: Hee that marieth her that is for saken, committeth adultery, hee concludeth that they, who according to mans lawe runne into Digamies, by our Masters judgement are found to bee sinners. And there∣fore c 1.3 Chrysostome expoundeth the text of the Apostle as meant of Polygamy, which is the hauing of many wiues at once. His wordes are these: The Apostle saith not this as making a Law, that none without a wife may bee made a Bishoppe, but ap∣pointing a measure of that matter. For it was lawfull for the Iewes to be joyned in the second mariage, and to haue two wiues at once. Thus doth hee interpret the Apostles words, though he were not ignorant that some followed another interpretation. And therefore d 1.4 Bellarmine vntruely denyeth, that any of the Ancient followed this inter∣pretation, but Theodoret. And the e 1.5 Rhemistes confesse that Chrysostome so interpre∣teth them, but they say, that writing vpon Titus hee followeth the other interpreta∣tion; but surely it were strange if hee should so soone forget himselfe. Let vs heare therefore what he saith, that so we may the better discerne whether he dissent from

himselfe, and interpret the wordes of the Apostle to Titus as they would haue him, or not. His wordes are these: The Apostle purposeth vtterly to stoppe the mouthes of heretickes which condemne marriage; shewing that marriage is without fault, and so precious, that with it a man may bee preferred euen to the holy seate and chaire; of a Bishoppe. Also with this saying hee chastizeth vnchast persons, while he suffereth them not after their second mariage to bee taken to the gouernment of the Church. For hee which is found not to haue kept his beneuolence towardes his wife, which is gone from him, how should hee bee a good teacher of the Church? Nay rather to vvhat crimes shall hee not daily bee subiect? for you all knovv, that although by the Lavves, such second Mariages are permitted, yet that thing is open to many accusa∣tions. Therefore he will haue the Bishop to giue no occasion to them that are vnder him. These are the wordes of Chrysostome. Neither can any man doubt, that will advi∣sedly consider them, but that hee speaketh of a second mariage while the first wife li∣ueth, but is gone away (for so are the wordes, and not defunct or dead, as our Adver∣saries translate for their advantage,) and not of a second mariage after the death of the first wife. For if he did, he would not condemne them that marrie the second time as vnchaste and wanton, or make them subject to any crimes. With Chrysostome agreeth

Theodoret: his wordes are these; f 1.6 The preaching then beganne, and neither did the Gentiles exercise Virginity, nor the Iewes admit it, for they esteemed the procreati∣on of children to be a blessing. And therefore for as much as at that time they were not easily to bee found which exercised continencie, of such as had maryed Wiues he commandeth them to be ordayned which had honoured Temperancie. And con∣cerning that saying, the husband of one Wife, I thinke certaine men haue saide well. For of olde time both Greekes and Iewes were wont to be maryed to two, three, or more wiues at once. And euen now when the Imperiall Lawes forbid men to marry two Wiues at one time, they haue to doe with Concubines and Harlots. They haue saide therefore that the holy Apostle sayth, that he that dwelleth honestly with one onely Wife is worthy to bee ordained a Bishoppe. For, say they, hee doth not reject the second mariage, who hath often commaunded that it should be vsed. For a woman (sayth he) is bound by the Law, so long as her husband liueth; but if her hus∣band be dead, she is free, that she may marry with whom shee will, onely in the Lord, &c. For if he haue thrust away his Wife, and be joyned to another, hee is worthie to bee reprehended, and is justly subject to accusation: but if force of death haue dis∣joyned his first Wife, and Nature vrging, haue compelled him to bee joyned to a second Wife, his second mariage is proceeded not of his will, but of casualty. These things considered (saith Theodoret) I admit the interpretation of those which haue so vnderstood the place. Neither doe Chrysostome and g 1.7 Theodoret only thus inter∣pret the wordes of the Apostle, but Theophylact also. The Apostle (saith he) prescri∣beth, that he who is to bee chosen a Bishop, must bee the husband of one Wife, be∣cause of the Iewes to whom Polygamy was permitted, that is, to joyne mariage with many together. And Hierome maketh mention of this Interpretation. The Apostle * 1.8 (saith he) was of the Iewes, and the first Church of Christ was gathered out of the remaines of Israell. He knew it was permitted by the Law, and ordinary among the people, by the example of the Patriarches and Moses, to begette children of many Wiues: vvhich thing also vvas permitted vnto the Priests, and therefore hee com∣maunded that the Priests of the Church should not take vnto themselues the like li∣berty, nor haue tvvo or three vviues at once: but that they should haue one only vvife at one time. And though he rather incline to another interpretation; yet in his Com∣mentary vpon Titus, hee mentioneth this againe, vvithout any signification of dislike, and saith, We must not thinke that euery one that hath beene but once maried, is bet∣ter then hee that hath beene tvvice maried, but that (indeed) hee may better exhort to one onely mariage, and continencie, that can bring forth his ovvne example in teach∣ing. For other vvise if a young man marry a vvife, & shee dye vvithin a little vvhile after, & after her he marry a second, vvhich vvithin a short time hee looseth also, and then continue continent, hee is to be preferred before him that liueth vvith one vvife

till his olde age. So that often-times, if he that hath beene but once maried, be prefer∣red

before him that hath beene tvvice maried, his happinesse is chosen rather then his vvill. And as sundry great and vvorthie Divines did soe interprete the Apostles vvords as to condemne Polygamie, and not to exclude from the Ministery mentvvice maried; so the practise vvas according there-vnto. For hovv-soeuer many vrged the other Construction of the Apostles vvordes, and excluded men tvvice maried from the holy Ministery; yet others did not so. And therefore Tertullian, vvho vvas a Montanist, and condemned second mariage, in his booke of Monogamie, interpreting the Apostles vvords, of such as had maried the second vvife, & speaking bitterly against the Catho∣likes of those times, saith: the Holy Ghost fore-savv there should come some that should affirme all things to be lawfull for Bishops. For (sayth he) how many are there among you that gouerne the Church, which haue maried the second time: insulting against the Apostles, and not blushing when these vvords are read vnder them. l 1.9 Hie∣rome vvas of opinion, that men twice maried might bee chosen to be Bishops or Pres∣byters, if they maried both, or one of their vviues before they vvere baptized. Which vvas the case of very manie in those times: seeing, (besides those who vvere conuer∣ted from Paganisme) manie that were borne of Christian parents put off their baptisme along time. So that some were elected Bishops before they were baptized, as we read of m 1.10 Ambrose. Hereupon he saith, the nūber of such as had bin twice maried, & yet vvere admitted into the holy Ministerie, vvas exceeding great. His vvords are these: All the world is full of these Ordinations: I speake not of Presbyters, nor those of inferiour degrees: I come to Bishops, whom if I shall go about particularly to name, I shall muster together soe great a nūber as will exceed the multitudes of them that were at the Councell of Ariminum. And it appeareth by the Epistle of n 1.11 Innocentius to the Bishops of Macedonia, that they thought as Hierome did: that such as vvere not twice maried after Baptisme might be admited into the Ministery, hovv often soeuer they had beene maried before. It is true that Innocentius vvas of another minde, and o 1.12 Austine likewise: But Hierome vvho is vvont to spare no man that crosseth his conceipt, calleth them Hypocrites, and telleth them that they are like the Scribes and Pharizees, that did straine at a Gnat and swallow a Camell that tithed Mint and Annis-seede, but let passe the weightier things of the Lawe: because they admitted such into the Ministery, as had kept Harlots before their Baptisme, and yet reiected such as had beene maried, for that sinne is washed away in Baptisme, and nothing else. Rem nouam audio (sayth hee) quia pecca∣tum non non fuit, in peccatum reputabitur. That is, it is a new and strange thing that I heare, because it was no sinne to haue a vvife, therefore it shall be reputed for a fault and sin. Whoredome, Impiety against God, parricide, incest, and the sin against Nature, are purged and washed away in the Baptisme of Christ: but this, that a man hath had a vvife, sticketh fast vnto him still. So are the filthy stewes preferred before the honou∣rable and vndefiled mariage-bed. Let the Pagans heare vvhat the Haruestes of the Church are, out of which our Barnes are filled. Let the Cathecumens (who are not yet baptized) heare likewise, and let them take heed they marry no wiues before baptisme, neither enter into the state of honest mariage, but let them giue themselues to all im∣purities: only let them take heed of the name of mariage, least after they shall beleeue in Christ, this may prejudice them, that sometimes they had not concubines, nor Har∣lots, but lawfull vviues. Zonaras in his exposition of the Canons of the Apostles, fol∣loweth the Opinion of Hierome, and so doth Sedulius, Scotus, and Anselme, as p 1.13 Sixtus, Senensis reporteth. And this opinion vvas very generall, as it appeareth by q 1.14 Ambrose, who though he disliketh it, yet saith exceeding many did approue it.

So that to resolue this point: wee see some vnderstood the words of the Apostle as ment against Polygamie only, or the hauing of many wiues at once, and not successiuely: and that accordingly many were permitted to gouerne the Church that hadbin twice maried: & that of them that vnderstood the words of the Apostle, as ment of the not hauing of more wiues then one successiuely: some excluded only such as had more thē one wife after baptisme: others, all that had bin twice maried, either before or after. But we shall find that they who generally excluded all them, that had bin twice maried fr•…•…

〈1 page duplicate〉〈1 page duplicate〉

〈1 page duplicate〉〈1 page duplicate〉

entring into the Ministery, had no good reason leading them so to doe. For neither is he alwaies better, that hath beene but once maried, then he that hath beene twice ma∣ried, as I haue shewed out of Hierome; neither canne he alwayes better exhort to con∣tinence; for how canne hee exhort others to liue continently, and not to marry the second time, or after the death of their wiues, that himselfe in his widow-hood com∣mitted Adultery, or liued as a whore-monger? seeing the Apostle willeth both men and women, rather to marry the second, third, or fourth time, then to burne in lust, and to commit adultery or fornication. There is therefore a third reason yeelded of this pretended prohibition of marying a second wife, after the death of the first: which is mysticall and taken from a kinde of Sacramentall signification, which must be found in them, that are to be admitted into the holy Ministery of the Church. And surely either this reason must preuaile, or none: for if it were some morall defect and imperfection, that debarreth men twice maried from entering into the Ministery; or for that it is a signe of incontinency to haue beene twice maried; it might be washed away in Baptisme, as well as Whoredome, and other Crimes, which yet these men deny. Let vs see therefore what force there is in this Reason of mysticall significa∣tion. r 1.15 The mariage of the Fathers in the time of the old Law (saith Saint Augu∣stine) by their many wiues, expressed and figured those Churches, out of the many Nations, People and Kinreds, of the world, that were to ioyne themselues vnto Christ in Spirituall mariage at his comming: but the mariage of Christians, figureth special∣ly that perfect vnity that shall bee in Heauen, of all faithfull and holy ones, both with Christ, and amongst themselues. This is Augustines reason, and this the s 1.16 Schoole-men vrge. But it is strange that men of Learning should stand so confidently vpon so weake a ground. For if the expressing of the vnity betweene Christ and the Church his Spou•…•…e, by the vndeuided vnity that is betweene one man and one woman, be ne∣cessarily required in him that is to be chosen a Bishop or Presbyter; then of necessity, every one that desireth to be a Bishop or Presbyter, must marry a wife, that so his ma∣riage may expresse the Spirituall mariage betweene Christ, and the Church. Nay, seeing Christ neuer withdraweth himselfe from his Church, but daily begetteth sons and daughters of her vnto God; each Bishop must haue a wife, and company with her continually; that so by the matrimoniall vnity that is betweene him and his wife, hee may expresse the vnity, that is betweene Christ and the Church. Their answere hereunto is, that as Christ is a Husband, so hee is a Virgin; and that therefore a man may beare an expresse resemblance and representation of Christ, by Virginity, as well as by Mariage, So that it sufficeth if either hee bee a Virgin, or haue beene but once maried, that is to be thought capable of Ecclesiasticall honour. But this answere vvill not serue the turne: For though a man bee no Virgin, (as t 1.17 Hierome professed of him∣selfe, that hee vvas not; and as it is euident Augustine vvas not, in that u 1.18 he had chil∣dren borne vnto him:) yet it is not necessary, in the iudgement of our Aduersaries, that such a one should marry a vvife, to make himselfe capable of Ecclesiasticall ho∣nour. Whence it followeth, that there is no necessity of Representing either the Virginity of Christ, or his matrimoniall Coniunction vvith the Church, by the Vir∣ginity or mariage of such, as are to be admitted into the holy Ministery. Besides this, it is not enough to expresse the Vnity betweene Christ and the Church, that a man marry but one vvife; but it is required also, that he defile not himselfe, by being ioy∣ned vnto harlots; but that he keepe himselfe intirely to his owne vvife. For so it is, betweene Christ and his Church; vvho not onely hath no other wife or spouse, but the Church of the faithfull; but also so intirely loueth her, that hee giueth no part of his loue to any stranger. So that hee, that marying but once, hath either before or after such mariage, committed adultery or fornication, doth not expresse the vnity that is betweene Christ and the Church. And yet our Aduersaries, that are so peremptorie against such as haue beene more then once maried, set open the doores to let in both Whoremongers and Adulterers into the Church, and house of God. And therefore the wordes of * 1.19 Hierome may rightly be applyed vnto them. That they tithe Mint and Annisseed, and omitte the weightier things of the Law; & that they straine at a Gnat

and swallow a Camell, rejecting them as vnworthy that haue not offended, and ad∣mitting such as haue; justifying the sinner, and condemning the Innocent. But that wee may perceiue the weakenesse of this mysticall Reason, wee must obserue that our adversaries admit none into the Ministery that haue beene maried, vnlesse either their wiues bee dead, or by consent of their wiues they resolue to containe, renoun∣cing that power and interest the man hath ouer the body of his wife; and so (indeed) ceasing to bee husbands. So that if their Presbyters, and other Cleargy-men haue resemblance of CHRISTS mariage with the Church in respect of their mariage, it is while they are no Cleargy-men, but meere Laymen. Now how-soeuer it may be required of them that are to bee admitted into the Ministery, that they haue not beene scandalous before their enterance: yet I thinke it is not required, that they haue beene cleare representations or figures of CHRIST; but this is to bee looked for af∣terwardes, when they supply his place. Wherefore wee may assure our selues that this was not the reason that moued those to debarre men twice maryed, from entering into the Ministery that so did: but partly a mis-vnderstanding of the Apostles words; partly for that as x 1.20 Duarenus noteth, though often marying bee permitted, both by Gods Law and mans Law: yet the olde Fathers did not greatly like it, as arguing im∣moderate incontinency in them that so doe.

Whereupon we shall finde that in auncient times they were all put to penance that maryed the 2^d time, though Lay-men, and neuer intending to enter into the Ministery. The wordes of the y 1.21 Councell of Neocaesarea are these: Concerning such as often take them wiues, and such as are often marryed, it is ordered that they shall obserue and fulfill the time of the penance which is prescribed vnto them: yet so as that their conversation and faith may shorten the time. And the same Councell forbiddeth a Presbyter to bee present at the mariage-feast of them that are the second time maryed; seeing it is prescribed, that they must bee put to Penance that marry the second time. And ask∣eth what Presbyter that is, that will for a mariage-feast consent to such mariages. And z 1.22 another Canon forbiddeth such mariages to be blessed in the Church. a 1.23 The coun∣cell of Laodicea provideth in this sort, touching them that marry the second time: Concerning them that (according to the Ecclesiasticall Rule) are freely and lawfully joyned in the second mariage, and haue not secretly so joyned them-selues: It is fit that for some short time they giue them-selues to prayer and fasting: which being past, by a kinde of Indulgence, they may be restored to the Communion. The b 1.24 Au∣thor of the vnperfect worke, that goeth vnder the name of Chrysostome, proceedeth a little farther in this sort: The Apostles (saith he) commanded to enter into the second mariage for the avoyding of fornication. For according to the precept of the Apostle, it is lawfull to take a second wife: but according to the rule and prescription of Trueth it is (indeed) Fornication. This conceipt grew so farre, that the Councel of c 1.25 Nice was forced to make a Canon that the Catharists should not be receiued into the fellowship of the Church, vnlesse they would communicate with such as fell in the time of perse∣cution, & with such as had beene twice maryed: whereby it appeareth that some reje∣cted them, as though they might not haue beene receiued into the Church; no not after Penance.

So that to conclude this point touching Digamie, it is not the hauing of more wiues than one successiuely, that the Apostle condemneth: but the hauing of more wiues at once. Three reasons are brought by our Adversaries to proue the contrary: but they will be found too weake if we examine them. The first is, that Polygamie, or the hauing of many wiues at once, was not in vse in the Apostles time, & that therfore the Apostle had no reason to forbid it: but this may easily be refuted by good authorities, Your Ma∣sters (saith d 1.26 Iustine Martyr speaking to the Iewes) euen to this day, suffer euery one of you to haue foure or fiue wiues: & in his e 1.27 Apologie he vnderstandeth by Digamie, the ha∣uing of more wiues then one at one time, & not successiuely: for hee saith, they which according to mans Law doe enter into Digamie or second mariages, are sinners, ac∣cording to the Doctrine of our Teacher and Master. And Theodoret sayth: f 1.28 In former times both Iewes and Gentiles tooke vnto them in mariage many wiues.

Their second reason is this. The Apostle requireth that a widdow must haue beene the wife of one husband: and his meaning must needes bee, that she must not haue had more husbands then one successiuely. Therefore when hee prescribeth, that a Bi∣shop must be the husband of one wife, his meaning is, that hee must not haue had more then one wife successiuely, the forme of speach being the same. That when he speaketh of widdowes hee meaneth that they must not haue had more husbands then one suc∣cessiuely, they proue, because howsoeuer Men haue sometimes had more wiues then one, at the same time; yet Women neuer had more husbands: and g 1.29 hereupon they charge vs, with intollerable impudencie, violent wresting of the Scriptures; and bringing such an interpretation of the Apostles words, as neuer came into any wise∣mans cogitation before, when wee say, hee repelleth such from entering into the order of widdowes, as haue had two husbands at once, and not such as haue beene twice maried. But if it please them to giue vs leaue, wee will shew them, that they are too violent, and say they know not what. For wee thinke, nay we know it hath bene heard of, that a woman should haue two husbands at one time: yea that both a∣mongst Iewes and Gentiles in former times women forsaking their husbands, or forsa∣ken of them without iust cause, haue married againe: which the Apostle might iust∣ly condemne, and debarre such as had so done, from entring into the order, and ranke of sacred Widdowes. Neither is it hard to shew, that our interpretation hath beene thought of, and approued, more then a thousand yeares agoe, by men of as great wise∣dome, as our great maisters that thus insult ouer vs. For Theodoret vpon these very words of the Apostle, writeth thus. Hereof also, it is manifest that he reiecteth not se∣cond mariages, but decreeth that they liue chastly in matrimony: for hee which before hath established the secōd mariage by law, hath not here forbidden her which hath bin twice mar∣ried to obtaine bodily reliefe. And h 1.30 Theophilact likewise sayth: The Apostle requireth Monogamie of her, that is to be admitted into the company of widdowes: that is, that shee haue beene coupled but to one husband at once, as a signe of honesty, chastity and good man∣ners. Concerning these Widdowes, two things are to be considered. First, hovv and in what sort they were imployed by the Church. Secondly, how farre fortth they were tyed not to leaue the Church-seruice and to marryagaine. Touching their ser∣uice, it was first and principally, about women that were to be baptized, for their in∣struction and the addressing of them-selues to that Sacrament and the sacred Rites of the Church accompanying the same: as appeareth by the i 1.31 Constitutions of Clemens, it being more fitte for them, to haue priuate and often accesse vnto them, then for men. Which thing also k 1.32 Epiphanius sheweth, calling them by the name of Diaconesses. Se∣condly, the attending, and taking care of the sicke and impotent. Touching the second point, wee suppose that these widdowes, (being of great Age, destitute of all outward supportes, seeking reliefe of the Church, and dedicating themselues to the seruice thereof) did by this very act, professe and make knowne their purpose of continuing in that estate of Widdowhood, and performing such seruice, as to them any way ap∣pertained. And therefore the Apostle condemneth them, that after such profession made, waxed wanton against Christ, sought to put themselues out of the holy Mini∣stery & seruice they had dedicated themselues vnto, & to returne to Secular courses of life againe. These according to the iudgment of l 1.33 Epiphanius were subiect to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, just dislike and blame, and were to be condemned for their leuity, and incon∣stancie; but not to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is to the condemnation of eternall death and destructi∣on, if declining adultery and other like vncleanenesse, they choose rather to marrie, then to defile themselues with such impurities. And m 1.34 Augustine resolueth that their marriage, (notwithhanding any profession they seeme to haue made to the con∣trary) is not to be condemned as euill, or to be dissolued: but that onely their breach of promise made to God and his Church and their falling from their purpose, is to bee disliked and condemned. Thus do these learned and holy Fathers resolue, touching such widdowes as the Apostle speaketh of. And Peter Lumbard vpon these words of the Apostle in like sort, adding: that they breake their first faith euen that they pro∣fessed in baptisme, in that violating so solemne a promise, and turning away so scanda∣lously

from the calling they had voluntarily put themselues into, they seeme to forget and cast from them the very faith and profession of Christians. Soe that it is cleare, and not denyed by vs, that these widdowes made a kinde of promise and profession of continuing in widdow-hood, when they were admitted to the Almes and seruice of the Church: and that it was a fault not to be excused, to shew themselues inconstant in this respect: yet such was the tendernesse of the Church in auncient times, knowing the weakenesse of the sexe, as not to cast any snares vpon them or to tye them by the bond of any solemne benediction or consecration to a necessity of continuing in such an estate. but shee thought good to leaue them to their owne diliberations and reso∣lutions: so that, though they were wont to putte a kinde of sacred vaile on such vir∣gins, as voluntarily deuoted themselues to God; yet n 1.35 Gelasius forbiddeth any Bi∣shoppe to attempt any such thing, as the vailing of a widdow: If widdowes (sayth hee) out of the mutability of their mindes, hauing made a kinde of profession of not marrying againe, shall returne to marriage, it shall be at their perill in what sort they will seeke to pacifie God: seeing (according to the saying of the Apostle) they haue broken their first faith. For as (if haply they could not containe, according to the Apostle) they were no way forbidden to marry; so hauing deliberated with themselues so to do, they ought to keepe their promise of continent liuing made to God, but wee ought not to cast any snare vpon such, but onely to exhort them to do that which is fit, by the consideration of the eternall rewards and punishments, that God hath prepared for men, according to their workes, that soe wee may cleare our selues and make knowne what wee thinke, and they may bee left to giue an accompt of that they doe, knowing best their owne intention. This was the Decree of this Pope, and some other were of the same iudgment who admitted widdowes to no benediction, but that of Penitencie: nor suffered no other vayle but the vayle of penitents to bee put vpon them. But it o 1.36 seemeth this course was not holden afterwards: succeeding Bishops degenerating from the wise and discreet moderation of their Godly predecessors, and laying heauier burthens on mens shoulders then was fit.

Notes

• a 1.1

  1. Tim. 3. 2.
• b 1.2

  Apologia. 2.
• c 1.3

  In locum Ti∣mothei prae∣dict & in Titu.
• d 1.4

  De Cleric•…•…. lib. 〈◊〉〈◊〉. cap. 23.
• e 1.5

  Annotations vpon that place
• f 1.6

  Theod. in loc. Tim. praedict.
• g 1.7

  In •…•…und. loc.
• * 1.8

  Hier. ad Oce∣•…•…m.
• l 1.9

  Vbi supra.
• m 1.10

  Ruffinus lib. 2. cap. 11.
• n 1.11

  Epist. 22. cap. 1. & 2.
• o 1.12

  De bono coniugali.
• p 1.13

  Bibliothecae Sanctae. lib. 6. annot. 318. & 325.
• q 1.14

  Lib. 10. Epist 82.
• r 1.15

  August. de bo∣no Coniugali.
• s 1.16

  Bonauentura in 4. sent. dist. 25. quaest. 3.
• t 1.17

  In duab. Epist. Citat. ab Eras∣mo in vita Hieronymi.
• u 1.18

  Aug. confess. lib. 4. cap. 2. & lib. 6. cap. 15.
• * 1.19

  Hieron. ad •…•…num.
• x 1.20

  De sacr. eccl. minist. & Ben. l. 4. c. 8.
• y 1.21

  Can. 3. & 7.
• z 1.22

  Referente Ambrosio in 7. c. 1. ad Cor. & in 3. 1. ad Tim. Aug. serm. 243. de temp. Isid. l. 2. de Divin▪ offi∣ciis c. 19
• a 1.23

  Can 1.
• b 1.24

  Apud Grati∣an. part. 2. caus. 31. q. 1
• c 1.25

  Can. 8.
• d 1.26

  In Triphone.
• e 1.27

  In Apol. post.
• f 1.28

  In loc. Tim.
• g 1.29

  Rhemenses in locum Titi.
• h 1.30

  In hunc lo∣cum.
• i 1.31

  Lib. 3. cap. 15.
• k 1.32

  Haeresi. 79.
• l 1.33

  Haeresi. 61.
• m 1.34

  De Bono vi∣duitatis.
• n 1.35

  Epist. 9. ad E∣pisc. Lucaniae.
• o 1.36

  Vide Binni∣um tomo 2. Concil. pag. 115. annot. in Toletan. 4.