by Peter (m) Common places in english part 2. c. 11. sec 6 p. 471. Iewel in his defence of the Apology p. 409. Martir and M. Iewel And wheras M. Iewel would euade that S. Austin wrote those wordes him selfe yet keeping a concubine and liuing in whordome It is euident to the contrary and confessed by the (n) Cent. 5. c. 10. col 1120. vnder the titie scripta ab August cum adhuc esset Catechumenus Centuristes that S. Austin after his conuersion and before his Preisthood wrote many excellent treatises among which this booke de Ordine was specially one and for such mencioned by the Centuristes and written by S. Austin as him selfe testifyeth (o) Tom. 1. l. 1. Retract c. 3. initio wheÌ„ he wrote contra Academicos which was as him self yet further testifyeth (p) Lib. 1. retract c. 1. initio eueÌ„ wheÌ„ he had geuen ouer the world And which is most S. Austin ranketh this booke among his many other excellent treatises by him specially mencioned and reuewed in his booke of Retractations and explayning or retracting from each of them what he thought needful he doth the like to this (q) Lib. 1. retract c. 3. but yet without al explanation or exception to the saying now alledged Concerning Ceremonies CHAPTER 17. S. Austin teacheth sundry holy ceremonies now vsed in the Catholicke Church in the administration of the Sacraments SECTION 1. HAuing thus gone through the many particular pointes of doctrine we wil now lastly end with Ceremonies which how forcible they be to stir vp in vs deuotion S. Austin very pertinently affirmeth saying (r) Tom. 2. ep 119. ad Ianuarium c. 11. fine and see c. 7. I thinke that the very motion of the minde as long as it is yet entangled in earthly thinges is more slowly inflamed but if it be directed to corporal similitudes from thence to thinges spiritual which are represented by those similitudes by the very passage as it were it is strengthned and as fyre stirred vp it is inflamed and with more ardent loue is drawen to rest and quiet As also (s) Tom. 2. ep 5. ad Marcel post init There are certaine signes by the celebration and vse wherof not to God but to vs profitable offices of piety are excercised And (t) Tom. 9 de visit Infirm l. 2. c. 3. init there are certaine exterior signes which somtimes stir vp sluggish faith In example wherof he further saith (u) Tom. 4. de cura pro mort c. 5. post init when they kneele dowen when they stretch out their handes when they lye prostrate vpon the ground c. A man by these doth better stir vp himselfe to pray c. And the same external thinges visibly done that internal inuisible motion which caused them is increased and hereby the affection of the heart which went before that these thinges might be increaseth because they are done But to descend to Ceremonies in particular and first concerning Ceremonies vsual in administratioÌ„ the of Sacraments we haue (x) See before c. 5. sect 4. already alledged from S. Austin the confessed general vsage of the signe of the Crosse in the administration of the Sacramentes we haue also alledged from (y) See before c. 6. sect 4. him the other vsual Ceremâ—â—â— vsed in Baptisme as namely the Consecration of the water of Baptisme Exercisme Exuflation Annoyling Abrenunciation the vsage of spitle Godfathers and trinal imersion As concerning Confirmation we haue alledged the (z) See before c. 7. consecration of Chrisme or Oyle the signing of the party confirmed with the signe of the Crosse and imposition of handes As touching the Eucharist S. Austin with the third Carthage councel decreed concerning the mixture of water with wine in the Chalice that (a) Can. 24. and Aug. tom 3. de doc Christ l. 4. c. 21. and Tom. 3. de Eccles dog c. 75. in the Sacrament of the body and bloud of our Lord nothing more be offered then our Lord him selfe deliuered that is bread and wine mingled with water This is confessed by Osiander who saith therof (b) Cent. 4. l. 4. c. 24. p. 527. mingling of water is not without superstition In like sort concerning the consecration of the Sacrament with the signe of the Crosse S. Austin writeth (c) Tom. 9. in Ioan. tract 118. prope fin which signe vnles it be applyed to the foreheades of the beleeuers or to the water wherâ—â—â— they are regenerated or to the oyle wherwith they are annoynted or to the sacrifice wherwith they are nourished none of them are duly performed As also (d) Tom. 10. ser 19. de Sanctis prope fin with the signe of the Crosse c. the Sacraments of the Altar with addition of our Lords wordes are made And most plainly (e) Tom. 10 ser 181. de temp c. 3. fine with this signe of the Cros the body of our Lord is cosâ—crated This point is so plaine in S Austin that for such it is confessed by M. (f) In Couels answeare to Burges p. 130. Burges and the (g) Treatise of the signe of the Crosse p. 27. Puritans S. Austin also taught before the receiuing of the Sacrament (h) See before c. 8. sect 3. fasting and the vse of holy bread He also teacheth that (i) Tom. 8. in Psal 113. con 2. post med vessels consecrated by their very ministery are called holy wherof also saith S. (k) Ep. ad Theoph Alex. ante libros paschales Hierome the sacred Chalices and holy coueringes by reason of touching the body and bloud of our Lord are to be worshiped eadem maiestate in like sort as the body and bloud And S. Austin with the 4. Carthage Councel decreed that (l) Can. 5. the Subdeacon when he taketh Orders c. shal take from the hand of the Bishop the empty Paten and the empty Chalice and from the hand of the Archdeacon the Cruet with water and Towel Al which is confessed by the (m) Cent. 4. c. 9. col 873. Osiand cent 5. l. 1. c. 1. p. 4. Centuristes and Osiander And as for Deacons and their office S. Austin saith (n) Tom. 4. in quaest Vet. et nou Test q. 101. they power water vpon the handes of the Preist as we see in al Churches so general was the vsage hereof in this auncient age And we haue seene (o) See before c. 8. sect 5. before that S. Austin taught that the body of our Lord is offered vpon the Altar And that Altars were consecrated with the signe of the Crosse and Chrisme We haue seene likwise (p) See before c. 9. coÌ„cerning the Sacrament of Penance that S. Austin mencioneth confession of our sinnes and the Preistes absolution with imposition of handes and enioyned penance for the mitigating wherof pardons were somtimes graunted And as for the Sacrament of Orders we haue likewise seene (q) See before c. 11.
three I do once more in answeare therto explaine that the Councel vnder those fiue bookes of Salamon comprehendeth also the other two bookes of Wisdome and Ecclesiasticus both which as S. Austin further explaineth (q) De doctrina Christiana l. 2. c. 8. circa med were said to be Salamons in reguard of a certaine resemblance of stile But the truth hereof is so clearly defended by the Carthage Councel and S. Austin that our aduersary Mathaeus (r) Tract tripart theol p. 46. Hoe confesseth and reproueth the Carthage Councel in these wordes The Councel of Carthage haith decreed for Canonical al the bookes of the old Testament excepting the third and fourth of Esdras the third of Machabees c. I ad that the Councel of Carthage ought not to haue Canonized more bookes because it had not authority c. To which the French Prot. Poliander addeth saying (s) In his refutation p. 44. To come now to the error of some Councels the Councels of Carthage and Florence haue enrouled for Canonical bookes and as diuinely inspired c. The bookes of Tobie Iudith Wisdome Ecclesiasticus and the Machabees c. And the Popes Innocentius and Gelasius haue reckned these bookes among the Canonical c. And to be breife S. Austin is so clearly ours in this waightiest point concerning the number of the sacred scriptures that he with the foresaid Councel is therefore sharply reprehended by (t) Hist sacram part 1. p. 160. Lub de principiis Christ dog l. 1. c. 4. p. 8. Hip. in method theol l. 1. p. 46. Bucer in his scrirpta Anglicana p. 713. Zanch. de sacra Script p 32 33. Field of the Church l. 4. c. 23. p. 246. 247. Reynoldes in his conclusions annexed to his conference conclus 2. p. 699. 700. Hospinian Lubbertus Hiperius Bucer Zanchius D. Field and D. Raynoldes S. Austin teacheth that one text of Scripture may haue diuerse true senses SECTION 3. DIrectly contrary to (a) Confut. of Purgat p. 151. Willet in his sinopsis p. 26. D. Fulke and D. Willet S Austin teacheth with vs that one text of Scripture may haue diuerse true senses saying (b) Tom. 1. l. 12. confes c. 31. initio when one saith this meant the Scripture which I do another saith yea that which I do I thinke I speake more religiously in saying why not both if both be true and if a third and fourth c. why not al which in diuerse other places he so often repeateth and confirmeth that sundry (c) The diuines of Geneua in their propositions and principles c. c. 52. p. 149. Zanchius de Scriptura p. 422. 424. 425. Aretius loc com loc 59. p 187. 177. The author of Catholicke Traditions p. 86. 112. Bilson in his suruey p. 418. Prot. authors do assent to his iudgement therein Now this truth supposed it fully preuenteth our aduersaries vsual euasion in many pointes of controuersy as for example where we alledge the Fathers expounding some texts of Scripture in behalfe of Purgatory Prot. do commonly obiect the same or some other Father vpon occation of other applicatioÌ„ vnderstaÌ„ding thereby the tribulation of this life so opposing this against the other which exposition the said Fathers neuer intended but admitted both the said senses And the like instance might be geuen of our aduersaries like euasion in other pointes of doctrine as namely in the further exposition of Tu es Petrus et super hanc Petram c. Hoc est corpus meum c. and sundry such like Now this is so certainly S. Austines doctrine that the Prot. (d) In the ministers defene for refusal of subscription part 1. p. 61. Hutton accordingly alledgeth and confesseth the forecyted saying of S. Austin to this purpose S. Austin teacheth that besides the sacred Scriptures the TraditioÌ„s of the Church are to be receiued and beleeued as also that al hereticks do insist only vpon the Scriptures SECTION 4. COncerning the question whether the Scriptures do containe al needful pointes of faith and saluation not onely by general direction to (e) Hebrewes 13.17 Obey our Prelates (f) Math. 18.17 Heare the Church hould (g) 2. Thes 2.15 the Traditions c. which we graunt and in which sense the Fathers do often commend the Scriptures perfection but also so particularly as that there should be no neede of any vnwritten Traditions which we deny Protestants affirme S. Austin disputing against Ciprians error of rebaptizing (h) Tom. 7. de Baptismo contra Don. l. 5. c. 23. ante med saith The Apostles commaunded nothing herein but the custome which was opposed against Ciprian is to be beleeued to haue proceeded from their tradition as many thinges be which the vniuersal Church houldeth and are therfore wel beleeued to haue beene commaunded by the Apostles although they be not found writen And speaking of the Baptisme of Infants he (i) Tom. 3. de Gen. lit l. 10. c. 23. prope finem auoucheth that it were Not at al to be beleeued if it were not an Apostolical Tradition Againe (k) Tom. 2. ep 118. ad Ianuar. c. 1. Those thinges which we obserue not written but deliuered which are kept al ouer the world ar to be vnderstod to be obserued as decreed either by the Apostles the selues or general Councels And so likewise (l) Tom. 3. de doctrina Cristiana l. 4. c. 21. prope initium And in concil Carthag 3. can 24. The mixture of water with wine in the Chalice he confirmeth from Tradition which his sayinges are so euident for Apostolicke Traditions that M. (m) In Whirguiftes defence p. 103. Carthwright answearing thereto saith To allow S. Austines saying is to bring in Popery againe Adding (n) Ibidem in Carthwrightes his 2. â—eply part 1. p 84. 85. 86. further that If S. Austines iudgement be a good iudgement then there be some thinges commaunded of God which are not in the Scriptures and thereupon no sufficient doctrine contained in the Scriptures Lastly whereas M. Carthwright and others do vsually (o) In Hookers Eccles pol. l. 3. sec 7. p. 118. obiect against vnwritten Traditions certaine obscure and by vs often answeared sayinges of S. Austin and other Fathers our learned aduersarie M. (p) Ibipem p. 119. Hooker forbeareth not in our so cleare a cause by his special explication and answeare to explaine and cleare them to our handes so that al further answeare I deeme ouer tedious and vnworthy I wil now conclude this point with but remembring how peculiar S. Austin maketh it vnto heretickes to insist vpon onely Scripture To which end he induceth the Arian hereticke saying then to Catholickes as Protestants Puritans Brounistes Anabaptiistes c. do now say to vs If (q) Tom. 6. contra Maximinum l. 1. prope init prope finem you bring any thing from the Scriptures c. it is necessary that we heare it but these words
Nos autem we do truly honour in the forme of bread and wine which we see thinges inuisible that is to say flesh and bloud S. Chrisostome accordingly writeth (i) In 1. Cor. hom 24. I wil shew thee vpon earth and therfore not in heauen onely that which is worthie of greatest honour c. the kingly body in heauen is now set before thee on earth to be seene c. And that which is the cheifest and principal of al thou dost not onely see it vpon earth but thou touchest it and not onely touchest it but thou eatest it c. And agâ—â—ne (k) Ibidem This body did the wise men worship in the manger c. And with feare and much trembling adored it Let vs therefore imitate those strangers c. Thou seest it not in the manger but vpon the Altar not a woman houlding it in her armes but the Preist present Yea S. Chrisostome admonisheth vs to pray vnto it saying (l) In 1. Cor. hom 41. We do not in vaine celebrate the memory of the deade as the holy mysteries or come beseeching the Lambe lying there Agreable to which saith also S. Basil writing in behalfe of vnwritten (m) De spir sanct c. 27. Traditions who haith left in writing the wordes of inuocation whiles the bread of the Eucharist and the Cup of benediction is shewed And in reguard of the body thus honoured on the Altar S. Chrisostome further teacheth that (n) De Sacerdotio l. 6. c. 4. hom 1. de verbis Isaiae The Angels are present with the Preist and that the place round about the Altar is filled for the honour of him that lyeth thereoÌ„ the Angels coÌ„passing it about with reuerence And to preuent al vsual answeare of figuratiue or excessiue speach he further (o) De sacerdotio l. 6. c. 4. coÌ„firmeth the same by a visioÌ„ therof tould to him as from an old man to whom many reuelations were shewed And (p) In c. 1. Lucae S. Ambrose saith doubt not but that the Angel is present when Christ is present Christ is sacrificed c. S. Gregory Nazianzen reporteth that his sister Gorgonia being diseased (q) Orat. 11. de Gorgonia sorore prostrated her selfe before the Altar and calling vpon him who is worshiped on it c. O miracle saith he she presently receiued health This place is so euident that D. Fulke though euading what he may is yet enforced to affirm therof that (r) De successione Eccles p. 230. Gorgonia had the Eucharist on the Altar in great reuerence and peraduenture not without superstion And Hospinian tearmeth (s) Hist sacram part 1. p. 477. Gorgoniaes fact superstitious and wicked as though the miracle here shewed or Nazianzens coÌ„mending of her herin would haue beene for superstition But this truth is so confessed in the Fathers oâ— that age that (t) Examen part 2. p. 92. Chemnitius alledgeth at large the foresaid sayinges of S. Austin S. Nazianzen and S. Ambrose him selfe therupon concluding with Luther that the Eucharist is Sacramentum venerabile adorabile A venerable Sacrament to be adored In so much that Chemnitius saith of him selfe and other (u) Ibidem p. 94. Lutherans by such external confession of the Sacraments adoration we seperate our selues from the sacramentaries And the very some is taught and confessed from the foresaid Fathers by (x) De Bapt. et Euchar. p. 472. Chitraeus an other Lutheran From this knowen adoration of Christ vnder the Sacramental formes of bread and wine proceeded the mistaking of the Heathen who saith S. (y) Tom. 6. l. 20. contra Faust Manich. c. 13. post med Austin do beleeue that we do honour insteede of bread and the Chalice Ceres and Bacchus And why were Christians thus charged to worship Ceres and Bacchus for the sacrmental bread and Cup rather then Neptune or some other like for the water in Baptisme were it not in respect of the honour peculiarly exhibited to the Eucharist and not to Baptisme In like sort wheras in regard of the height of the mistery the foresaid honor so exhibited the fathers of that age were vnwilling to expose the celebratioÌ„ therof to the vnworthy eyes of the Catechumens wherof (z) In ep 8. p. 80. Beza saith Most of the most auncient writers thought that Christinorum sacra the sacred mysteries or sacrifices of Christianes were to be hid not vnlike to certaine mysteries of Ceres in so much that they would not admit the Catechumens to behould them As also they were vnwilling to expose the same to the prophane scorne or misconceiuing of the Heathen in so much as they therefore and especially (a) Tom. 8. in Psal 33. in Psal 39. Tom. 10. in l. 50. homil hom 42. tom 5. de ciuit Dei l. 10. c. 6. fine Tom. de verbis Domini in ser 46. tom 9. in Ioan. tract 26. tom 2. ep 162. S. Austin professe to speake therof not without special reseruation as Norunt fideles the faithful know norunt qui initiati sunt they who are admitted or professed know and such like Wherupon Maximus a heathen writer though acknowledging (b) Tom. 2. ep 43. prope init one cheife God without beginning doth in reguard of this priuate celebration of the Eucharist wherein as he conceiued Christians saw and worshiped Christ their God present to them in secret places demand to know from S. Austin (c) Ibidem ep 43. post med what God that is which you ChristiaÌ„s chalenge as proper to your selues and dispose your selues to see him present in secret places Now wheras Protestants do generally obiect that Pope Honorius who liued Anno Domini 1220. was the first that commanded or decreed the adoration of the Sacrament the decree of (*) See cap. sanc de celebratione Missatum Honorius only being that The Preist should often teach his people that when at Masse the Host is eleuated they should reuerently bow dowen this theÌ„ rather most euideÌ„tly proueth the theÌ„ before general receiued doctrine and practise therof among the Cleargy and only argueth the laye peoples then late beginning negligence in some places and so far is this decree from al suspicion of innouation that whereas the Roman Church had many then open aduersaries no one of them yet chargeth this Honorius with innouation But to cleare Honorius of the least suspition herin before him liued Odo (d) In Synodicis constit c. 5. de secram Altaris Parisiensis Anno. 1175. who aduiseth that The Laye people be often admonished that whersoeuer they sbal see the body of our Lord to be carried forthwith they bow their knees as to their Lord and Creator Before Odo liued Algerus Anno. Domini 1060. who saith (e) De sacram Euchar. c. 3. with this faith we adore the Sacrament as a diuine thing we speake vnto it as a liuely and reasonable thing and pray Lambe of God which taketh away
erected a Monastery within the Church and began to liue with the seruants of God according to the manner and rule yea S. Austin further saith of him selfe (b) Tom. 10. de diuersis serm 49. de com vita Cleric I disposed my selfe to be in the Monastery with the brethren c. I sould my slender meanes gaue to the poore c. behould how we liue it is not lawful for any in our company to haue any thing proper to them selues And the Centuristes likewise report that (c) Gent. 5. c. 6. col 701. Aust in Psal 103. exhorteth rich men that they wil sel their gooddes fieldes villages gardens to geue to the seruants of God and to build Churches and Monasteries yea 〈◊〉 the 11. epistle is troubleth him not to number him selfe with the Monkes when he saith I in my litle cottage with my Monkes c. The Centuristes also say concerning Eremits (d) Cent. 5. c. 6. col 714. It is euident that there were Eremits c. but they are called Anchoretes c. Austin Tom. 1 de moribus Cathol Ecclâ—s l. 1. c. 31. expresly saith that kind of men to be dispersed cheifly through the East and Aegipt who liuing most priuate altogether from the sight of men do inhabit most desert places and do enioy the speach of God Of whom also S. Austin there affirmeth for their dyet that they were content onely with bread and water mencioning also particularly one (e) Tom. 5. de ciuit Dei l. 5. c. 26. post init And after the english translation p. 232. Iohn an Eremite and Prophet Lastly though Protestants would delude al this by barely affirming that the Monkes of those Primitiue times were much different in their profession and manner of life from ours of these yet besides the premises which do ouer clearly conuince the contrary it is euident that that very Monachisme which S. Austin haith thus described and commended is much disliked by our libertine Nouelistes so accordingly (f) Institut l. 4. c. 13. sec 16. Caluin saith In the meane time I do not dissemble but that in that very auncient forme of Monachisme there is some thing which litle pleaseth me for which also both S. Austin and S. Hierome are further confessed and reprehended herein by (g) De origine Monach. fol. 100. 106. Hospinian who tearmeth also (h) Ibidem fol. 33. Austin a great louer of monastical profession according to the custome of that age c. but this Father let it be spoken otherwise with leaue of so great a man wresteth the wordes of the Prophet saith this Protestant So litle pleasing is S. Austin and the auncient Monkes with their perfection and austerity of life to moderne Protestantes Concerning Antichrist vsury and permission of stewes CHAPTER 16. Concerning Antichrist his comming at the end of the world And of Enoch and Elias their comming as then to resist him SECTION 1 VVEreas our aduersaries do thinke the word Antichrist to signify not an open professed aduersary but Christes pretended (i) Centuristes cent 1. l. 2. col 435. Musulus loc com p. 184. Vicar the Centuristes do to the contrary confesse that S. Austin is of opinion that Antichrist shal be one who wil directly oppose him selfe to Christ for thus they write (k) Cent. 5. c. 4. col 416. Austin teacheth the Etimology of Antichrist in epist Ioannis Tract 3. Antichrist in latine he is said who is contrary to Christ c. some vnderstand Antichrist to be so called because he is to come before Christ c. it is not so said it is not so written but Antichrist that is contrary to Christ c. likewise in Tract de Antichristo desiring to know of Antichrist first you shal marke why he is so called to wit for that he wil be contrary to Christ in al thinges c. he wil dissolue the Euangelical law and wil recal into the world the worshiping of diuels S. Austin likewise affirmeth that he shal spring from the Iewes saying (l) Tom. 9. tract de Antichristo post init And see cent 5. c. 4. col 416. And see tom 3. de benedict Iacob prope fin As our authors say Antichrist shal â—e borne of the people of the Iewes of the tribe of Dan according to the Prophet saying c. The Centuristes also confesse that in S. Austines iudgement Antichrist should not come til al the subiected kingdomes were reuolted from the Roman Empyre which yet is vnaccomplished for thus they write (m) Cent. 5. c. 4. col 420. Austin in his treatise of Antichrist declareth in few wordes the time of Antichristes comming therfore the Apostle Paul from hence affirmeth Antichrist not to come before into the world vnles first a departure shal come that is vnles al kingdomes shal depart from the Roman Empyre which were before subiect vnto it And then next afterwardes they ad but this time is not yet come because though we see the Roman Empire for the greatest part to be ouerthrowen yet as long as the kinges of France shal continue who must possesse the Roman Empyre it shal not wholly perish because it shal stand in it kinges And the same continuance yet of the Roman Empyre is collected by other (n) Dresserus in Millenario 5. in his oration added to the end therof de Monarchia 4. fol. Nn. 2. fol. Nn. 3. Sonhius tom 1. continen scripta c. p. 173. Springerus de pace religionis p. 18. 20. Protestantes euen from the Scriptures them selues Now concerning the short raigne of Antichrist S. Austin according to our english translation (o) Tom. 5. de ciuit Dei l. 20. c. 23. circa med And according to the engl transl p. 823. writeth Antichristes kingdome shal be most cruel against the Church though it last but a while c. The times time and halfe a time is three yeares and a halfe a yeare two yeares and halfe a yeare and this is declared by a number of dayes afterwardes and by the number of monethes in other places of Scripture As also (p) Ibidem c. 8. p. 801. bound he is and in the last and smalest remainder of time shal he be loosed for we read that he shal rainge in his greatest malice onely three yeares six monethes And againe (q) Tom. 9. tract de Antichristo prope fin Antichrist when for three yeares and a halfe c. he shal vex the world c. afterwardes he shal kil Enoch and Elias But as touching Enoch and Elias S. Austin saith (r) Tom. 7. de pec orig c. 23. post med tom 3. de Gen. ad lit l. 9. c. 6 post med and tom 3. de mirabilibus sacrae Scripturae l. 1. c. 3. post med We doubt not Enoch and Elias to liue in the bodies wherwith they were borne which he confirmeth in sundry other places and of the same opinion are also sundry Protestantes (s) Pet. Mart.
But now to speake of the Reseruation of the Sacrament vsed in al Catholicke countries for the more present helpe and comforth to the sicke and which is neglected generally by al Protestants M. Fulke confesseth and reprehendeth the Fathers saying (p) Against Heskins c. p 77. that the Sacrament of some was reserued in the elder dayes of the Church is not so great a controuersy as whether it ought to be reserued Caluin speaking of Catholickes reseruing the Sacrament for the sicke saith (q) Instit l. 4. c. 17. parag 39. I confesse that those who do so haue the example of the auncient Church but in so great a matter and wherin the error is not without great daunger nothing is more secure then to follow the truth And wheras S. Ciril speaking of the heretickes Anthropomorphits saith of them (r) Ad CalosyriuÌ„ I heare they say that the mystical blessing if any remnant therof remaine til the next day following is vnprofitable to sanctification but they are mad in so saying for Christ is not another neither shal his body be chaunged but the vertue of blessing and liuely grace do alwayes remaine in it Hereto Peter Martir answeareth (s) Aduersus Garden ob 213. col 838. wheras it is added that the remnants of the Eucharist kept til the day following do not cease from sanctification I thinke this belongeth to a certaine receiued custome c. which custome though it tasted of some superstition yet Ciril and others subscribed vnto it for forthwith from the times of the Apostles by litle and litle they began to degenerate from that auncient simplicity of Gods worship c. the Anthropomorphits heretickes beleeued that those remnants had such a coniunction with the body of Christ that what corruption happened to them they thought did also happen to the body of Christ Now how could the heretickes haue immagined thus had not the real presence beene the receiued doctrine of those auncient times And as for M. Mortons answeare (t) Appeale p. 602. 603. therto it is so impertinent and extrauagant as I deeme it vnworthy of al further reply Wherefore to proceed according to Chemnitius (u) Exam. part 2. p. 102. witnesses of this custome of priuate reseruation of the Eucharist are Tertulian Ciprian Ambrose Hierome Basil c. it is knowen how much certaine of the auncient writers haue commended this priuate reseruation as Nazianzen Ambrose c. and truly if the antiquity of a custome vniuersally dispersed or long continued might impose either necessity or prescribed to the truth by no meanes ought that priuate reseruation either be chaunged or abrogated Now whereas D. (x) Appeale l. 2â— c. 3. p. 136. Morton would diuert his reader from the point vrged under pretext that the carrying of the Sacrament vnto priuate mens houses vsed in the time of persecution in the Primitiue Church haith beene sithence abrogated the persecution being ceased what is this against the reseruation of the Sacrament in the Church for such as are sicke or in answeare to the inference made vpon the other as namely that the Fathers therefore thought it a sacrament and Christ present before our receiuing therof to the contrary wherof Protestants teach that (y) Willet in his synops p. 460 It is no Sacrament vnles it be receiued In like sort where M. Morton obiecteth the Fathers deliuering sometimes the remaines left of the Sacrament vnto (z) Appâ—â—le p. 136. Innocent children to be by them eaten or els to the pure element of the fyre to be there consumed to what purpose was al this had the Fathers but thought of the remanies of the Sacrament as Protestants now do to wit that they were but particles of bread only representing the body of Christ And lastly wheras the same M. Morton yet vrgeth that S. Ciprian saith (a) Ibidem p. 135. that that bread is receiued not shut vp what auaileth this but to proue that the Sacrament should be not onely reserued but also receiued Otherwise how plaine S. Ciprian was for reseruation appeareth by his owne (b) Serm. 5. de lapsis writinges and is formerly confessed by Chemnitius But Oecolampadius yet further hence acknowledgeth (c) Lib. epist Oecolam and Suing p. 690 the religion of the auncient Fathers who tooke it greeuously that the Eucharist should fal vpon the ground for which the said Fathers are reproued by M. Parker who tearmeth (d) Against symbolising part 1. c. 3. 10. 11. p. 148. it in them hypocrisy and the like is acknowledged by (e) Aphorism de Euchar. l. 6. fol. 230. Vadian The Fathers in general are confessed concerning our Catholicke doctrines of the sacrifice of Christes body bloud in the Eucharist As also that the same was propitiatory euen for the soules departed of mingling water with wine in the Chalice and of Altars SECTION 7. DOctor (f) Conference p. 552. Reynoldes affirmeth concerning Altars sacrifices that they are linked together by nature in relation and mutual dependance one of another So as proofe of the one is also proofe of the other Now M. Carthwright saâ—th (g) 2. Reply part 2. c. 9. p. 264. the abuse of the auncient writers herein may easily appeare in that in this so great liberty of speach they vsed to cal the supper a sacrifice and the communion table an Altar wherof also Peter Martir saith (h) Common places part 4. c. 12. p. 225. the Fathers should not with so much liberty haue seemed here and there to haue abused the name Altar In so much as in respect of this antiquity of Altars diuerse (i) See Milius in volumen 1. disput 15. fol. 254. 257. learned Protestants do retaine and defend them against their other brethren But as touching sacrifice it selfe Caluin writeth (k) In Haebr c. 7. 9. p. 924. when so many auncient doctors of the Church had forged without commaundement a sacrifice in the supper of Christ and so by adding sacrifice had adulterated the supper afterwardes they endeauored on euery side how to get colours wherwith to shodow their error And againe (l) De vera Eccles reform in tract theol p. 389. and iâ—st l. 4. c. 18. parag 11. The auncient Fathers are not to be excused for so much as it appeareth that they haue varied from the pure and proper institution of Christ for seeing the supper is to be celebrated to this end that we communicate with the sacrifice of Christ they not content herewith haue also added an oblation this addition I affirme to be faulty Crastouius a learned Caluinist confesseth that (m) Lib. 1. de opificio Missae p. 28. 58. 102. 171. And in Caluin in ep ad Haebr c. 7. 9. p. 924. The Fathers thought the Eucharist to be a sacrifice according to the order of Melchisadech Fulke also saith hereof (n) Against Heskins p. 99. I confesse that diuerse of the old Fathers were of
opinion that the bread and wine which Melchisadech brought forth was sacrificed by him and that it was a figure of the Sacrament which they improperly called a sacrifice c. CipriaÌ„ also thouhgt that herein Melchisadech resembled the Preisthood of Christ And that the Fathers taught that this sacrifice of the Eucharist was also propitiatory or satisfactory for sinne the same Crastouius acknowledgeth saying (o) Lib. 1. de opificio Missae p. 167. But the sayinges of the Fathers do not onely import impetration but also a certaine intrinsecal force of appeasing Origen hom 13. in Leuit. saith This is the onely commemoration which maketh God propitious to men Athanasius serm de defunctis cyted by Damascen saith the oblation of the vnbloudy hoast is a propitiation And he alledgeth yet further to the same purpose the like sayinges of S. Chrisostome Ambrose Austin Gregory Bede c. The Fathers also confessedly taught that this sacrifice of the Eucharist was to be offered also for the deade hereof also writeth (p) In tract theol p. 394. Caluin There remaneth another sort of the deade whom the Fathers would haue remembred at the supper that place of rest might be geuen them c. I do not deny that this was a most ancient custome which also was so general that M. Gifford confesseth that (q) DemonstratioÌ„ against Brounistes p. 38. in the Churches publicke worship to pray for the soules of the deade and to offer oblation for the deade was general in the Church long before the day s of Austin as appeareth in Ciprian and Tertulian Zepperus (r) De sacram p. 47. alledgeth S. Austin and diuerse other Fathers by whom saith he sacrifice for the quicke and the deade was made of the holy supper And according to Bullinger (s) De orig erroris fol. 223. And see Decades in english dec 5. serm 9. p. 1082. Austin maketh mencion of oblation for the deade c. in Enchirid. c. 109. c. which I therefore speake of more largely that you may vnderstand this custome of offering for the dead not to be ordained by the Apostles but by the holy Fathers M. Fulke doth not deny but plainly acknowledgeth that (t) Confut. of Purgat p. 362. 303. 393. and Osiander in his refutatio aduersus Costerum p. 73. Tertulian Ciprian Austin Hierome and a great many more do witnes that sacrifice for the deade is the tradition of the Apostles And wheras S. Ciril (u) Catech. Mistag 5. ante med tearmeth the Sacrament the hoast of propitiation and the greatest helpe for soules departed for which it is offered Hospinian hereupon saith (x) Hist sacram part 1. l. 2. c. 7. p. 167. Ciril affirmeth according to the receiued custome of his time that the sacrifice of the Altar is the greatest helpe of soules To conclude not onely the generality of Masse for the 1000. yeares last past is graunted by many Protestant (y) Bacon in his reliques of Rome fol. 344. Danaeus de Antichristo c. 20. p. 101. the Cetâ—ristes cent 6. c. 6. col 336. Hospin concord discord in prologom fol. 3. Hutterus de sacrif Missat l. 1. c. 23. p. 377. writers but they likewise further admit that (z) Ascam in Apol pro caena Dom. p. 31. It cannot be knowen at what time and by what men the super of the Lord was cast out of possession by the Masse Lastly as concerning the mingling of water with wine in the Chalice for the sacrifice by vs houlden necessary not to make the Eucharist a Sacrament wherin M. (a) Appeale l. 2. c. 4. p. 138. 139. Morton deludeth his vnwary reader but as to the bene esse of it or representation so as to omit the same were sinne wherunto D. Morton answeareth nothing M. Whitguift auoucheth that (b) Defenc. tract 8. p. 473. Ciprian was greatly ouerseene in making it a matter so necessary in celebration of the Lords supper to haue water mingled with wine which was at that time no doubt common to more then to him wherto agreeth M. (c) Ibidem p. 525. Carthwright In so much as M. Iewel confesseth of this mixture that (d) Reply to Harding p. 34. and Parker against symbolysing part 1. c. 2. p. 103. Indeede S. Ciprian and certaine old Fathers speake of it and force it much The Fathers ingeneral are confessed for our Catholicke doctrines concerning prayer for the deade Purgatory and Limbus Patrum SECTION 8. DOctor Fulke confesseth that (e) Confut. of Purgat p. 313. and see cent 4. c. 6. col 454. In the burial of Constantine our first christian Emperour is mencion of prayer for his soule according to the error of the time And againe (f) Confut. of Purgat p. 320. 326. Ambrose indeede alloweth prayer for the deade it was a common error of his time with him agreeth M. Gifford saying (g) DemonstratioÌ„ against Brounistes p. 38. this corruption of prayer for the deade was general in the Chuurch long before the dayes of Austin c. It was the practise of the Church ingeneral the corruption so auncient that Tertulian saith it was obserued by tradition from the Apostles c. the doctrine of Purgatory was crept in also wherto might be added sundry (h) Willet in Tetrast part 3. p. 97. Chemnit exam part 3. p. 107. Fulke in his retentiue against Brist p. 106. Hospin hist sacra part 1. p. 155. Caluin instit l. 3. c. 5. parag 10. other testimonies of our aduersaries so likewise reprehending and charging the Fathers with prayer for the dead But M. Carthwright forbeareth not to conâ—esse that (i) 2. Reply part 1. p. 619. Epiphanius a greeke Father esteemed Aerius to be an hereticke for his iudgement that we ought not to pray or make any oblation for the dead and Austin a Father of the Latin Church reporteth this as one of his heresies Of this also saith D. Fulke in the like wordes (k) Answeare to a counterf Cathol p. 44. 45. Aerius taught that prayer for the dead was vnprofitable as witnes both Epiphanius and Austin which they count for an error But D. Fulke saith yet further of (l) Confut. ofâ— Purgat p. 161. Purgatory The error of Purgatory was somwhat rifly budded in Austines time And againe (m) Ibidem p. 78. 194. Austin speaketh of the amending fire in the place by M. Allen alledged he doth so indeede but had no ground of that fire but in the common error of his time In like sort as touching Limbus Patrum M. Iacob for the Puritanes confesseth that (n) In Bilsons ful redemption p. 188. Al the Fathers with one consent do affirme that Christ deliuered the soules of the Patriarches and Prophets out of hel and his comming thither and sospoyled Satan of those that were then in his present possession And D. Barlow confesseth likewise for the Bishops that (o) Defence of the articles of the Prot. relig p. 173.
that is is lawful to vse and worship the Images of Christ and his Sainctes p. 168. Chapter 15. Concerning Christian fastes as abstinence from certaine meates vpon certaine dayes as also concerning vowed chastity and monastical life Section 1. S. Austin teacheth that prescribed dayes of fasting and abstinence from certaine meates are lawful p. 173. Section 2. S. Austin teacheth that the vow of chastity is lawful p. 177. Section 3. S. Austin teacheth that it is lawful to vow the state of monastical or religious life p. 180. Chapter 16. Concerning Antichrist vsury and permission of stewes Section 1. Concerning Antichrist his comming at the end of the world And of Enoch and Elias their comming as then to resist him p. 187. Section 2. S. Austin teacheth vsury to be vnlawful p. 192. Section 3. S. Austin teacheth that stewes may be permitted for the auoiding of greater euil p. 194. Chapter 17. Concerning Ceremonies Section 1. S. Austin teacheth sundry holy ceremonies now vsed in the Catholicke Church in the administration of the Sacraments p. 198. Section 2. S. Austin teacheth sundry ceremonies concerning praier now vsed in the Roman Church p. 204. Chapter 18. Concerning miracles reported by S. Austin and making in further proofe and confirmation of our Catholicke religion by him formerly tauhgt Section 1. S. Austin reporteth seueral miracles in proofe of inuocation of Sainctes p. 213. Section 2. S. Austin reporteth seueral miracles in proofe of the honouring of Sainctes reliques p. 216. Section 3. S. Austin reporteth some miracles in proofe of the signe of the Crosse and of pilgrimage to the holy land p. 218. Section 4. S. Austin reporteth certaine miracles in proofe of the sacrifice of Christes body of Altars and of penetration of bodies p. 220. Section 5. S. Austin reporteth some miracles to be wrought by holy oyle p. 223. Section 6. A further confirmation of these foresaid miracles reported by S. Austin in proofe of our Catholicke Church p. 224. Chapter 19. Concerning such sayinges of S. Austin as are vsually obiected by our aduersaries against his former Catholicke doctrines confessed for such by Protestants and confirmed by miracles Section 1. Such places are answeared as are vrged against the Canonical Scriptures against Traditions and the authority of Councels p. 231. Section 2. Such places are answeared as are obiected from S. Austin against Baptisme by women in case of necessity and against the real presence p. 234. Section 3. Such places are answeared as are vrged from S. Austin against inuocation of Sainctes Images and reliques p. 242 Section 4. Such places are answeared as are vrged from S. Austin against Purgatory p. 246. Section 5. Such places are answeared as are vrged from S. Austin against iustification by workes freewil and merit of workes p. 248. Section 6. Such places are answeared as are obiected from S. Austin concerning vowes miracles and Ceremonies p. 250. Section 7. A further answeare in general to al such obiections as are vrged from S. Austin or other of the Fathers p. 254. Chapter 20. Concerning the doctrine religion of the oâ—her Fathers in general also of those who liued in the age of S. Austin And that it was the same with the doctrine and religion here formerly taught by S. Austin and at this day taught by the Catholicke Roman Church Section 1. The Fathers in general and who liued in the age of S. Austin confessedly taught the same doctrine with him concerning Christ being our mediator only according to his humanity concerning the sacred Scriptures and Traditions p. 264. Section 2. The Fathers in general are confessed to teach the Primacy Ecclesiastical of S. Peter and the Bishops of Rome As also to deny supreme Ecclesiastical gouernment to temporal Princes and that the Pope is not Antichrist p. 267. Section 3. The Fathers in general are confessed to teach our Catholicke doctrines concerning the Sacrament of Baptisme p. 273. Section 4. The Fathers in general are confessed for our Catholicke doctrines concerning the Sacraments of confirmation Orders and Extreame vnction p. 276. Section 5. The Fathers in genâ—ral are confessed for our Catholike doctrines concerning Confession Satisfaction and Pardons p. 278. Section 6. The Fathers in general are confâ—ssed for our Catholicke doctrines concerning real presence the preseruation of the Sacrament and receiuing fasting and Christ p. 283. Section 7. The Fathers in general are confessed concerning our Catholicke doctrines of the sacrifice of Christes body and bloud in the Eucharist As also that the same was propitiatory euen for the soules departed and of mingling water with wine in the Chalice and of Altars p. 289. Section 8. The Fathers in general are confessed for our Catholicke doctrines concerning Prayer for the dead Purgatory and Lymbus Patrum p. 295. Section 9. The Fathers in general are confessed for our Catholicke doctrines of inuocation of Sainctes of our reuerent vse of Images Reliques the Crosse p. 297. Section 10. The Farhers in general are confessed for our Catholicke doctrines concerning free wil and merit of workes p. 302. Section 11. The Fathers in general are confessed for our Catholicke doctrines concerning vowes the single life of Preistes Monachisme prescribed fastes and Ceremonies p. 305. Section 12. The Fathers in general are confessed by Protestants not onely for particular points of faith but ioyntly at once for many or most of them together p. 313. Section 13. That the Fathers who liued next before and after the times of S. Austin agreed with him in the Catholicke Roman faith p. 322. The conclusion of the whole booke 335. A TABLE OF THE PRINCIPAL POINTES contained in this booke A ABsolution geuen by imposition of hands enioyned penance 119. Abstinence from certaine meates prescribed 175. Amen and Alleluia anciently vsed 206. Ancient way to be followed Pref. p. 31. Angels and Archangels are different Orders 25. They are present at the sacrifice of the Masse 95. Answeare in general to such obiections as are vrged from Fathers 254. Antichrist one man 187. 272. He shal come from the Iewes 188. Not before the vtter ruine of the Roman Empyre 188. 271. He is to continue but 3. yeares and a halfe 272. 189. Altars anciently vsed for sacrifice 290. Altars consecrated with the signe of the Crosse and oyle 110. Miracles wrought therat 221. S. Austin him selfe a Monke before the Pref. to the King and 183. Sundry his writinges reiected by Prot. are defended Pref. p. 23. Him selfe commended by Fathers and Prot. 3. The age wherin he liued likewise commended 5. Prot. chalenge S. Austin to be of their religion 5. B BAptisme taketh away al sinnes 68. 273. Children dying without it are not saued 71. 274. Laye persons in case of necessity may baptise 72. 275. Obiections against it answeared 234. Ceremonies of Baptisme aunciently vsed 73. 275. Bigami hindred from holy Orders 135. Bishops haue ciuil Iurisdiction 123. their blessing 125. The Pelagians impugning it reproued 127. They are in dâ—grees aboue Preistes 126. They onely consecrate Virgins and
Chrisme 128. they haue authority to Excommunicate 128. euen such as are dead 129. C CAluinistes reuoult from Caluin Pref. p. 12. Ceremonies moue to deuotion 198. vsed in administration of the Sacraments 199. Obiections against them answeared 253. 312. Character imprinted by some Sacraments 62. Chrisme hallowed onely by a Bishop 77. Miracles wrought therby 223. Christ is God of God 9. denyed by some Prot. 8. but beleeued by others 10. he suffered not according to his diuine nature 16. Neither as God was Preist or mediator 17. 266. He was freed from ignorance 18. He descended into hel 19. His body may be without circumscription 19. Obiections against this answeared 241. Christian liberty taught by Prot. disliked by the Kinges Maiesty 387. Church of Christ freed from error 39. she is Catholicke or vniuersal 41. and euer visible 46. Built vpon S. Peter 50. Churches were consecrated 207. They were sanctuary 207. Commaundements of God not impossible 15. 142. Commaundements of the first table diuided by S. Austin as Catholickes now do 169. Concupiscence is not sinne without consent 69. Confession of sinnes 113. 278. c. Shamefastnes is not to hinder the same 118. Sinnes in particular are to be told 118. 278. Obiections against confession answeared 279. Confirmation a Sacrament 76. 276. Geuen by impsition of handes 78. 277. Councels of good authority 40. Obiections against them answeared 232. Crosse vsed in administration of the Sacraments 66. 200. 276. worshiped 300. It shal be carried before Christ at the day of iudgement 191. It was vsed in prayer 205. Miracles wrought therby 218. Ciprians sermon de abâ—â—lutione pedum proued to be auncient 66. D DIuorce in case of Adultery doth not warrant the Innocent party to marry againe 136. E EDucation no warrant for the truth of religion Pref. p. 10. England conuerted by Austin to Popery 323. Enoch and Elias yet aliue and to come at the time of Antichrist 190. Eremites and their austere life 185. Eucharist Real presence proued 81. 283. The wicked receiue the body of Christ 85. Great care is vsed that no particle fal vpon the ground 87. 289. It is to be receiued fasting 88. 285. It is adored 90. 97. Inuocated 94. 95. AdoratioÌ„ was not first brought in by Honorius 99. Obiections against Real presence answeared 225. How it was reciued by Infantes 260. Transubstantiation aunciently taught 106. 284. It was receiued chast 284. 89. It was aunciently reserued for the sicke 285. Extreame vnction a Sacrament 123. Aunciently vsed 122. 277. S. Iames his epistle reiected for the same by Prot. 124. F FAstes prescribed 175. 310. Obiections against fasting answeared 311. Fathers by Protestantes made contrary to them selues 256. Fathers obscure sayinges are to be expounded by the common receiued opinion of other Fathers 259. Their speaches vttered in heat of disputation are to be discerned from sayinges dogmatical 262. They are confessed in general for our Catholicke faith 313. They are disclaimed from by Prot. 320. Freewil taught 139. 302. The denyal therof condemned in the Manichees 140. Obiections against it answeared 248. G GOd doth not reprobate any to sinne or damnation 11. Yet Prot. teach the contrary 10. Gods foreknowledge doth not hinder freewil 13. H HEl haith in it material fyre 161. The contrary reproued in Origen 162. And yet taught by some Prot. 162. Holy bread aunciently vsed 89. Houres Canonical aunciently vsed 204. I IMages of Sainctes aunciently vsed 168. Their placing in Churches approued by Lutheranes Caluinistes 172. 299. Obiections against them answeared 244. Incertainty of our predestination 148. Inconstancy of diuerse Prot. in matters of faith Pref. p. 12. 13. 14. Iustification consisteth not onely in remission of sinnes 145. Once had it may be lost 147. Workes do iustify 147. K KIng Iames his deserued commendation Ep. to his Maiesty Kyrieleison aunciently vsed in Masse 208. L LEnt fast obligatory 173. 310. Wednesday Fryday and Saterday aunciently fasted 174. 311. The denyal of prescribed fastes reproued in Aerius 174. Saboth fastes impugnâ—d 175. Lâ—mbus Patrum or Christes descending into hel 163. 296. M MArriage a Sacrament 134. Married persons by mutual assent may vow perpetual chastity 137. 177. 306. The Preistes benediction after marriage 138. Marriage after the vow of chastity vnlawful 177. 305. Mary the mother of God freed from original sinne 22. Assumpted into heauen 23. Vowed perpetual chastity 24. Masse a proper sacrifice 104. 290. according to the order of Mâ—lchisedech 104. 291. It is the sacrifice of the body and bloud of Christ 105. Of our mediator 106. Of our price or redemption 106. Of Christians 107. It is propiciatory 107. 291. for the deade 108. 292. It is offered vpon Altars 109. Aunciently said in Latine 208. The word Masse auncient 210. Miracles wrought by oblation therof 220. Water mingled with wine in the Chalice 294. Merites of workes 149. Diuerse degrees of merites 150. The denyal thereof reproued in Iouinian 150. Merits of one may helpe another 151. Miracles in proofe of Catholicke Religion 213. 325. Obiections against them answeared 224. c. 251. 327. Prot. worke no miracles 329. Monastical life approued 180. 307. It requireth al thinges in common 180. It is vnder vow 181. The impugning therof is reproued in Petilianus 181. the particular habit of Monkes and Nunnes 182. 307. Their great abstinence 183. 308. S. Austin him selfe was a Monke 183. Monkes obedience to their superior 309. N NVnnes in ancient time 182. 308. their consecration in the Church and their habit 309. Their Monasteries 309. 310. O OBedience of religious persons 309. Obscure places of Scriptures and Fathers are to be explained by plainer 254. Orders a Sacrament 125. Inferior orders 131. 277. Their proper offices 131. P PEnetration of bodies proued by miracles 221. Penance importeth more then repentance of the minde 111. It is imposed by the Church according to our sinnes 111. 120. 281. It is somtimes remitted by Indulgence 120. 282. Penance is a Sacrament 122. S. Peter head of the Church 50. 268. Popes of Rome S. Peters successors 53. 268. Prayer for the dead 157. 295. Prayer to Sainctes 164. 297. Miracles in proofe of prayer to Sainctes 213. Apparitions made by Sainctes 215. Obiections against praying to Sainctes answeared 242. Prayer toward the East 104. Princes Kinges or Emperours not supreame heades of the Church 57. 270. Obiections for them answeared 233. Preistes properly so called 127. Preist the spiritual Iudge 113. He haith power from Gâ—d to remit sinne 115. The denyal therof condemned in the Nouatians 115. Preistâ—s are inferior to Bishopes 126. The denyal therof condemned in the Acrians 1â—6 They may not marry 133. 306. The contrary condemned in Iouinian Vigilantius 307. Purgatory and temporal punishment after this life 160. Obiections against it answeared 246. R REliques of Sainctes to be honoured 166. 246. 299. Miracles wrought by Reliques 216. 219. Rogation dayes aunciently vsed â—04 Roman faith haith continued and beene knowen in al ages 330. S SAcraments confer grace 60. Some of them imprint a character in the soules of the receiuers 62. There are seauen Sacraments 64. Sainctes are to be worshipped 165. Scriptures not able to geue vs certaine knowledge of them selues Pref. p. 5. Al conference therof by priuate men subiect to error Ibidem p. 7. The Canon therof not agreed vpon by Prot. Pref. p. 6. They and their sense are knowen by the Church Ib. p. 9. 26. The bookes of Toby Iudith c. Canonical 28. 266. Obiections against them answeared 30. 231. One text of Scripture may haue diuerse true senses 33. Heretickes insist onely vpon Scripture 37. Sinnes mortal and venial of their owne natures 155. Venial sinnes forgeuen by our Lords prayer and Ceremonies 155. Stewes permitted 194. T TRaditions are to be beleeued 35. 267. Obiections against them answeared 232. V VEssels consecrated 201. Vestiments consecrated 203. Virgins preferred before married persons 150. 177. Vowes of chastity aunciently vsed 305. Vowes made by Monkes Nunnes 181. 305. Obiections against vowes answeared 250. Vsury vnlawful 192. W VVOrkes do iustify 147. Obiections answeared 248. do merit 149. 303. Workes of supererogation 152. FINIS