And in the phrase “that the terrestrial orders may be adorned to the glory of God, just as the celestial,” what do you call celestial, what terrestrial? How are the celestial orders adorned?[484] You may have seen what glory to God this is. But I, if I believe anything, deem nothing more hateful to God and to the rest of humanity than such presumption of clergy in the secular sphere. But why do I attack individual items? Time would fail me if I should try, I do not say to dwell upon, but to touch upon them all. “Above all things, moreover, we give permission to the blessed Sylvester and his successors, from our edict, that he may make priest whomever he wishes, according to his own pleasure and counsel, and enroll him in the pious number of the religious clergy [i.e., regular clergy; or perhaps cardinals]: let no one whomsoever presume to act in a domineering way in this.”[485] Who is this Melchizedek that blesses the patriarch Abraham? Does Constantine, scarcely yet a Christian, give to the man by whom he was baptized and whom he calls blessed, authority to make priests? As though Sylvester had not and could not have done it before! And with what a threat he forbids any one to stand in the way! “Let no one, whomsoever, presume to act in a domineering way in this matter.” What elegant diction, too! “Enroll in the pious number of the religious”; and “clericare,” “clericorum,” “indictu,” and “placatus”! And again he comes back to the diadem: “We also therefore decreed this, that he himself and his successors might use, for the honor of the blessed Peter, the diadem, that is the crown, which we have granted him from our own head, of purest gold and precious gems.” Again he explains the meaning of diadem, for he was speaking to barbarians, forgetful ones at that. And he adds “of purest gold,” lest perchance you should think brass or dross was mixed in. And when he has said “gems,” he adds “precious,” again fearing lest you should suspect them of being cheap. Yet why did he not say most precious, just as he said “purest gold”? For there is more difference between gem and gem, than between gold and gold. And when he should have said “distinctum gemmis,” he said “ex gemmis.” Who does not see that this was taken from the passage, which the gentile ruler had not read, “Thou settest a crown of precious stone on his head”?[486] Did the Caesar speak thus, with a certain vanity in bragging of his crown, if indeed the Caesars were crowned, but cheapening himself by fearing lest people would think that he did not wear a crown “of purest gold and precious gems,” unless he said so?