This passeth most rife among the Fathers who taking inferi for Abrahams bosome expound it that Christ went thither ad liberanduÌ„ liberandos to conuey the Fathers deceased before his resurrection into the place where now they are wherto might be added like further confession and testimony of D. (p) Contra DuraeuÌ„ l. 8. p. 567. Dan. ad Bellar. disput part 1. p. 176. Bilâ—on in his ful redemption p. 189. and in his suruey of Christes sufferinges p. 656. Iacob in his defence of the treatise of Christes sufferings p. 199. 200. Whitaker Danaeus and sundry others The Fathers in general are confessed for our Catholicke doctrines of inuocation of Sainctes of our reuerent vse of Images reliques and the Crosse SECTION 9. OF the Fathers beleefe concerning inuocation of Sainctes and Angels D. Fulke saith (q) Reioynder to Brist p. 5. I confesse that Ambrose Austin and Hierome held inuocation of Sainctes to be lawful And Chemnitius hauing alledged S. Austin praying to S. Ciprian being martyred before concludeth thus therof (r) Examen part 3. p. 211. Austin did this without the Scripture yealding to the times and custome And againe (s) Ibidem part 3. p. 200. Inuocation of Sainctes began to be brought into the publicke assemblies of the Church about the yeare of our Lord 370. by Basil Nyssen and Nazianzen The (t) Cent. 3. c. 4. col 83. Century writers also speaking of the more auncient times of Ciprian and Origen do confesse that they also containe manifest tokens of the inuocation of Sainctes So litle do these confessions of our learned aduersaries agree with or rather so far do they exceede D. (u) Appeale pâ— 227. Mortons euasion of Rhetorical Apostraphes In more ful confirmatioÌ„ wherof ad only that Chemnitius in this respect doth not excuse with retorical Apostraphes but flatly accuse and reiect (x) Examen part 3. p. 211. most of the Fathers as Nazianzen Nyssen Theodoret Ambrose Hierome c. who saith he did not disputâ— but auouch the soules of martyrs and Sainctes c. to heare the petitions of those that prayed and to carry them to God c. they went to the monuments of martyrs and often inuocated the martyrs by name Of which also saith M. (y) Volum 2. p. 592. Parkins The Fathers especially those after the 400. yeares haue erred in the inuocation of Sainctes As touching the publicke placing of Images in the Church which M. Fulke thinketh to be (z) Defence of the engl translat c. 3. p. 119. against the coÌ„mandement sundry examples or testimonies of the ancieÌ„t Fathers are in profe therof alleged by M. (a) Against sybolising part 1. p 32. Chem. exam part 4. p. 26. 29. 30. Cent. 4. col 409. Parker Chemnitius and the Century writers In so much that in respect of such auncient publicke allowance of images the Protestant Functius affirmeth that (b) Lib. 7. comment in praecedent Chronolog at Anno Christi 494. fol. m. câ— Anno. 494. Xenaias was the first in the Church that stirred vp warre against Images And as for reliques of Sainctes and pilgrimage therto the Century (c) Cent. 4. c. 6. col 456. writers do charge the Fathers of the 4. age with publicke translation of Sainctes reliques And Chemnitius affirmeth that (d) Examen part 4. p. 10. from translations presently were made cicumgestations of reliquâ—s as is to be seene in Hierome and Austin c. yea saith he (e) Ibidem and see cent 4. c. 6. col 457. they made pilgrimages to the places where they heard there were reliques famous by miracles so they went in pilgrimage to the holy land and to Rome to the Churches of Peter and Paul and the like hereof is testifyed by the Century writers Now in more semblable profe yet of Images M. Parkins reporteth coÌ„cerning the reuereÌ„ce in ancieÌ„t times geueÌ„ to the Crosse that (f) Volum 2. p. 596 and Fulke against Heskins p. 657. Paulinus ep 11. saith the Bishop of HierusaleÌ„ yearly at Eaester set forth the Crosse for the people to worship him selfe being the cheife of the worshipers So general and receiued was the vsage therof in the time of Paulinus who according to (g) Cent. 5. l. 3. c. 2. p. 387. Osiander was familiar with Hierome Austin and Ambrose Neither was this reuerence exhibited to the Crosse by the cleargy or vulgar people onely for Prudentius reporteth the like practise therof in the old Emperours saying (h) In Apotheâ—â— Vexillum Crucis summus dominator adorat the greatest commander the Emperour adoreth the standred of the Crosse Danaeus (i) Primae partis alt part ad Bellar. 5. controu resp p. 1415 And Parker against symbolising part 2. c. 7. p. 61. also affirmeth that S. Ciril and sundry other learned Fathers were plainly superstitious and blinded with this enchantment of the Crosses adoration Furthermore M. Burges saith concerning the Fathers opinion of the Crosse with exception onely to the point of adoration which is next heretofore already sufficiently confessed that (k) In Couels answeare to Burges p. 130. 136. there is nothing ascribed to the Crosse in or out of Baptisme by the rankest Papistes but the Fathers are as deeply engaged in the same so as if we wil vse it as the Fathers did c. we take the soule to be fenced with crossing of the body and the Crosse to haue vertue of consecrating the Sacrament driuing away deuils witchcraft c. In proofe wherof he alledgeth sundry auncient Fathers and the like is affirmed by seueral (l) Treatise of the signe of the Crosse p. 21. and see cent 4. col 3â—2 1493. Puritans and the Centuristes In so much that as to the many miracles by vs obiected in this behalfe from the Fathers D. Couel auoucheth that (m) Answeare to Burges p. 138. No man can deny but that God manifested his power to the amasement of the world in this contemptible signe as being the instrument of many miracles The Fathers in general are confessed for our Catholicke doctrines concerning freewil and merit of workes SECTION 10. COncerning the Fathers doctrine of freewil Protestants affirme that (n) Discouery of vntruthes in D. Bancrofts sermon p. 23. the error of freewil deriued from Iustin martyr and Irenaeus was at the time of the Nicene Councel in some ripenes c. we know that euer since the Apostles times in a manner it florished euery where til Martin Luther tooke the sword in hand against it The Centuristes speaking of the times next after the Apostles do thinke (o) Cent. 2. c. 4. col 58. that scarcely there is any point of doctrine which began so soone to be darkned as this of freewil As also (p) Ibidem col 59. and cent 4. col 291. Calu. instit l. 2. c. 2. parag 4. Hamelman de tradit Apost l. 2. c. 7. col 93. after the same manner Clemens euery where affirmeth freewil that it may appeare that not
Councel of Calcedon is therefore reprehended by (z) Cent. 5. l. 3. p. 359. Osiander And as for Nunnes the Century writers report that there were (a) Cent. 4. c 6. col 467. Monasteries of women professing chastity And that there were virgins before Constantines time professing perpetual chastity Iustus Molitor (b) De Eccles milit 8. also saith The Councel of Câ—lcedon contrary to the oracles of the holy Ghost forbad the vse of marriage to Monkes and Nunnes And of the very name of Nunnes the Centuristes say (c) Cent. 4. c. 6. col 470. Hieronimus ad Eustochium Nonnae etiam vocabulo vsus est Hierome vsed the word Nunne And they report that (d) Ibid. col 468. They were cloathed in the Church before the Altar c. candles burning And of the consecration of their Monasteries (e) Cent. 5. l. 3â— c. 13. p. 362. Osiander cyteth the (f) Can. â—4 Calcedon Councel decreeing in these wordes we haue decreed that such Monasteries as are once consecrated c. shal euer so continue c. and that afterwardes they shal not be turned into secular habitations The Centuristes also testify (g) Cent. 5. c. 6. col 709. the obedience of Monkes to be such as that they went not out of their Cel vpon any occasion without licence of their superior whom they called (h) Ibid. col 708. the Abot By al this I hope is sufficiently discouered the extreame bouldnes or ignorance of many (i) Pet. Mart. in com places in engl part 4. c. 1. p. 7. White in his way to the true Church sec 42. parag 11. p. 307. Humfred in Iesuit part 2. rat 5. p. 587. Zepperus in polit Eccles l. 1. c. 8. p. 90. Protestant writers who beare their readers in hand that these auncient Monasteries and Monkes of the Primitiue Church were nothing lesse then Popish as being say they in very deede no other then Colledges of studeÌ„ts such as are yet in vse in CaÌ„bridge Oxford and other vniuersities But this euasion is further plainly confuted by the like confessed (k) Cent. 4. c. 6. col 467. 476. 1335. 1337. Osiand cent 4. l. 4 c. 19. p. 503. 507. Monasteries of virgins which I hope our aduersaries wil not pretend to haue beene Colledges of women students As also by M. Carthwright who in reguard of so euident premisses concludeth to the flat contrary that (l) 2. Reply part 1. p. 502. Monkes are Antichristian notwithstanding their auncienty and that (m) Ibid. p. 500. the Monkes Eremites and Anchorites in Hieromes time were very grosse To speake now of the prescribed fastes approued and vsed in the Primitiue Church wherof Caluin writing saith (n) Instit l. 4. c. 12. parag 19. 20. I cannot altogether excuse the auncient Fathers in this respect but that they laid some seedes of superstition c. the obseruation of superstitious Lent was then euery where in force Chemnitius also acknowledgeth that (o) Exam. part 1. p. 89. Ambrose Maximus Theophilus Hierome and others do affirme the fast of Lent to be an Apostolical tradition wherof also saith Scroderus (p) Opusculum theologic p. 71. almost in the same wordes Ambrose Theophilus Hierome and others do decree Lent to haue descended from Apostolical tradition The (q) Cent. 4. c. 6. col 440. Centuristes also do charge the Fathers of the fourth age with superstitious fasting vpon Wednesday and Fryday In so much as M. (r) In his true Catholicke p. 601. Trig in reguard of such their confessed antiquity professeth to defend vrge against his other Protestant brethren The fast of Lent and solemne weekely fast of Wednesday and Fryday wherto might be added the auncient Churches (s) Heretofore c. 15. sec 1. confessed condemning of Aerius and Iouinian for their contrary doctrine though they be (t) Danaeus de haeres haer 53. p. 177. Fulke in his answeare to a counter Cath. p. 44. Whitak de Eccles p. 305. defended in their errors by sundry Protestants And as for the common obiection of Montanus his condemned fastes and of Socrates reporting the indifferency and liberty of fasting The firster is explained and answeared by M. (u) Eccles pol. l. 5. sec 72. p. 209. 210. and Quaerimonia Eccles p. 110. Hooker and others his brethren and the second touching Socrates and his confessed euident vntruth in this kind it haith beene formerly (x) See Whitguift in his defence Tract 8. c. 2. p. 350. Frigiuelleus Gauius in Palma Christiana p. 103. and Protest Apol. p. 181. c. discouered both by Catholickes and Protestants Lastly as concerning Ceremonies M. Calfhil to omit others affirmeth that (y) In Fulkes Reioynder to Martials reply p. 131. 132. The Fathers declined al from the simplicity of the Gospel in Ceremonies As for D. (z) Appeale p. 53. 324. Mortons obiecting of S. Austin against Ceremonies it is euident that S. (*) Tom. 2. ep 119. Austin spoke not of the Churches ceremonies but onely of such particular (†) Ibid. paulâ— ante med customes as were taken vp of the common people as not instituted by the Church An answeare so cleare that M. Whitguift answeareth (¶) Defence tract 10. c. 2. p. 545. Carthwright agreeably in these wordes Austin ep 119. speaketh but of vnprofitable ceremonies c. neither grounded of the Scriptures determined by Councels nor confirmed by custome The Fathers ingeneral are confessed by Protestants not onely for particular pointes of faith but ioyntly at once for many or most of them together SECTION 12. TO forbeare as now al such like particular further allegation and to comprehend at once many or the most of the pointes in controuersy D. Whitguift discoursing of (a) Defence pag. 472. 473. doctrine taught in any age since the Apostles times affirmeth without any other exception either of age or father that almost al the Bishops and learned writers of the Greeke Church and Latin also for the most part were spotted with doctrines of freewil of merit of inuocation of Sainctes and such like c. Meaning thereby such other like points of our now Catholicke doctrine which his assertion is now sithence specially renewed and made good almost in the same wordes by D. Couel saying (b) Against the plea of the Innocent c. 9. p. 120. diuerse both of the Greeke and Latin Church were spotted with the errors about freewil merits inuocation of Sainctes many thinges might be alledged in this kind if it were any vertue to rip vp their faults whom we ought to honour In like manner concerning the like liberal acknowledgment of the Century writers Caluin and whitakers wheras Cardinal Bellarmine alledgeth the particular sayinges of Caluin and the Centuristes as charging the auncient Fathers with (c) De notis Ecclesiae l. 4. c. 9. nota 6. error in freewil Limbus Patrum denyal of our concupisence without consent to be sinne satisfaction prayer for the deade merit penance
propitiations or satisfactions Yea S. Austin is so Roman Catholicke as that M. Fulke auoucheth that (c) Confut. of Purg. p. 349. Austin defended prayer for the dead and that (d) Ibidem p. 326. it was the common error of his time for which also he is acknowledged and reproued by (e) Tract theol p. 394. Bulling de origigine erroris c. 9. fol. 223. Caluin and Bullinger In like sort concerning Purgatory or temporal punishment after this life S. Austin affirmeth expresly that (f) Tom. 5. de ciuit Dei l. 21. c. 13. â—ane after the eng translation l. 21. c. 16. p. 857. l. 21. c. 21. p. 860. l. 21. c. 24. p. 863. some suffer temporal punishments onely in this life others after death some in both and that there are (g) Tom. 5. de ciu Dei l. 20. c. 25. ante med certaine Purgatory paines for certaine persons hereafter In so much that D. Fulke acknowledgeth that (h) Confut. of Purgat p. 110. Austin de ciuit Dei l. 21. c. 13. concludeth very clearly that some suffer temporal paines after this life this may not be denyed And that (i) Ibidem p. 78. Austin speaketh indeede of the amending fire but had no ground of that fire but in the common error of his time S. Austin teacheth local hel and material fire therin As also Limbus Patrum or Christes descending into hel SECTION 2. COncerning local hel and that the material fire therof punisheth the wicked spirits and soules of men wheras M. Iacob saith (k) In Bilsons suruey of Christes sufferinges p. 43. You set your selfe to proue that in hel there is material fire c. you cal it true fire which we vtterly deny And (l) Ibidem p. 46. The Scripture show no more any corporal or material or true fire in hel then a corporal worme material brimstone c. which are onely so tearmed metaphorically yet S. Austin to the contrary affirmeth that (m) De ciu Dei l. 21. c. 10. incorporeal spirits may be strange yet true meanes be tormented with the punishment of corporal fire In so much as D. Bilson confesseth that (n) In his suruey p. 44. S. Austin long since haith plainly resolued that the fire of hel is not onely a true fire but a corporal fire that shal punish both men and deuils auoching yet further this to be a doctrine receiued by the Fathers of al ages in Christes Church Amongst whom S. Hierome condemneth Origen for teaching this error that (o) Ad Auitum And see Bilsons suruey p. 51. The fire of hel c. doth not torment but the conscience of sinners And yet Danaeus is content to be condemned for an hereticke with Origen in defending that (p) Resp ad Bellar disput part altera ad 6. controu p. 1227. The word fire is taken in the holy Scripture Metaphorically and tropically not properly As also D. Reynoldes mantaining that (q) Censura librorum Apocriphorum in his title of lecture 51. 52. 53. 54. 56. 57. the fire of hel is not material nor burneth soules corporally with whom also agreeth (r) Institut l. 3. c. 25. parag 1â— Caluin Lastly S. Austin is so cleare herein that Danaeus being to answeare his testimonie obiected by Bellarmine haith no other refuge left him but barely to say that (s) In reâ—pons vbi supra p. 1327. the authority of Austin here is none or of no worth So likewise concerning Limbus Patrum or Christes descending into hel S. Austin teacheth that (t) Tom. 10. de tempore ser 137. prope init Christ laid his flesh in the monument and his soule accompaning him he descended to hel wherby the elect who though they were in the bosome of tranquillity yet being detained within the gates of hel are brought againe to the pleasures of Paradise neither was this the priuate opinioÌ„ of S. Austin for he further auocheth that (u) Tom. 2. ep 99. ad Euodium multo ante med almost the whole Church agreeth concerning the first man Adam that Christ loosed him from hel To which purpose D. Bilson (x) Suruey p. 598. particularly alledgeth S. Austin S. Austin teacheth that Sainctes are to be inuocated and worshiped As also their reliques to be reuerenced SECTION 3. COncerning inuocation of Sainctes S. Austin is so fully agreeing with vs that him selfe doubteth not to pray vnto S. Ciprian being long before martyred saying (a) Tom. 7. de Baptismo contra Don. l. 7. c. 1. see l. 5. c. 17. Let him helpe vs with his prayers c. that our Lord graunting we may immitate his goodnes as much as we are able yea he reporteth in proofe hereof this strange miracle (b) Tom. 5. de ciuit Dei l. 12. c. 8. circ med in the english translation p. 886. One Florentius saith he here of Hippo a poore old man lost his vpper garment and being vnable to buy an other he came to the shrine of the 20. Martyrs and prayed aloud vnto them to helpe him to rayments c. at his departure he espyed a great fish newly cast vp by the sea c. and cutting the fish he found in the bellie therof a ring of gold And in this doctrine S. Austin is so cleare that Chemnitius relating his former prayer to S. Ciprian affirmeth that (c) Examen part 3. p. 211. Austin did this without Scripture yealding to the time and custome So general was the custome of praying to the Sainctes in the time of S. Austin for which he is also further reprehended by other (d) The Centuristes Cent. 5. c. 6. col 674. Lectius in praescript theol l. 2. p. 174. 277. 280. Protestants M. Fulke not forbearing also to acknowledge and say (e) Reioynder to Bristow p. 5. I confesse that Ambrose Austin and Hierome held inuocation of Sainctes to be lawful In like sort in proofe that Sainctes may be worshiped he wryteth thus of martyrs (f) Tom. 5. de ciu Dei l. 8. c. 27. init we honour their memories as of holy men of God And (g) Ibidem l. 20. c. 21. ante med we worship Martyres with that worship of loue c. but with that worship which in greâ—ke is called Latria or which is proper onely to God we neither worship them nor teach them to be worshiped Yea S. Austin is reproued for vsing our now vsual distinction of Dulia and Latria by Hospinian saying (h) De Templis p. 207. Blessed Austin first inuented this distinction of Dulia and Latria and amongst religious worshipes he thus distinguished that that which is due onely to God he calleth Latria and that he nameth Dulia which is lawful to geue vnto creatures And to this purpose he alledgeth sundry sayinges of S. Austin But S. Aust also approueth the feasts celebrated in honour of Sainctes saying (i) Tom. 8. in Psalm 63. initio Hauing this day the feast of the passion or
for this belongeth to Christ alone And the selfe same is defended by (g) De Sacramentis c. 7. p. 95. Hunnius Lastly the auncient practise of this Extreame vnction was so vndoubted in the Primitiue Church that M. Whitaker confesseth respectiuely therof saying (h) Contra Duraeum l. 8 p. 650. I acknowledge the superstitious custome of this annoyling to haue remained longer in the Church then was meete Concerning the Sacrament of Orders wherein S. Austin teacheth that they are properly a Sacrament geuen only by a Bishop who haith authority to excommunicate eueÌ„ the dead and that Preistes may not marry or be one that was Bigamus CHAPTER 11. SAinct Austin comparing Baptisme with Order and prouing that Orders once receiued cannot be lost no more then Baptisme geueth for the reason hereof that (i) Tom. 7. cent epist Parmen l. 2. c. 13. ante med both are Sacraments and both are geuen to man with certaine consecrition that when he is baptised this when he is ordained And againe (k) Ibidem post med and see Tom. 7. de bapt contra Don. l. 1. c. 1. circa med And Tom. 6. de bono coniugali c. 24. ante med for if both be Sacraments which no man doubteth why is not that lost and this is neither Sacrament is to be iniured But S. Austin not onely thus plainly acknowledgeth Orders to be a Sactament but withal reprehendeth and as it were pointeth at the promiscuous tumultuary parety and ordination now affected by the Puritan Cleargy saying of certaine heretickes that (l) Tom. 5. ex quaest vet et noui Testam q. 110. ante med They trouble the Order begun by Peter the Apostle and obserued euen vntil this time by the continuance of Bishops succeeding one another chalenging to them selues Order without beginning that is professing a body without a head wherupon it is meete to cal their Seathe chaire of pestilence S. Austin likewise affirmeth (m) Tom. 6. de haeresibus haer 53. de Arianis circa med the equaling of Presbiters with Bishops to be the condemned error of the Arians in so much as Danaeus confesseth that (n) De haeresibus c. 53. fol. 175. Epiphanius Austin and Isidore haue enrouled the Arians within the Catalogue of heretickes in that they made the dignity of a Preist a Bishop alike And the same is yet further confessed of Austin and Epiphanius by M. (o) In his 2. reply part 1. p. 619. Carthwright And wheras M. Whitaker affirmeth that (p) Contra Duraeum l. 9. p. 813. Presbiters are named Preistes not properly but improperly S. Austin expounding certaine wordes of the Apocalipâ— affirmeth to the contrary that (q) Tom. 5. de ciuit Dei l. 20. c. 10. post med They are not onely vnderstood of Bishops and Presbiters who now in the Church are properly called Preistes He further likewise teacheth against the Puritans the ciuil iurisdiction of Bishops wherof M. Whitguift concludeth from sundry his sayinges by him alledged that (r) In his defence tract 23. p. 771. 772. Austin heareth ciuil cases Austin a iudge in worldly matters Austin thinketh that the holy Ghost haith bound Bishops vnto ciuil cases to which purpose he also produceth other Fathers who with S. Austin are further reprehended for this very cause by (s) In omnes Pauli epistolas in 1. Cor. 6.4 p. 254. Caluin S. Austin likewise mencioneth the Bishops blessing in these wordes (t) Tom. 5. de ciuit Dei lib. 22. c. 8. ante med we rise and receiuing the Bishops blessing departed yea he reprehendeth the Pelagians for impugning the same saying (u) Tom. 2. ep 90. ad Innocent post med see Sozomen hist l. 8. c. 18. Chrisost orat 4. cont Iudaeos Conc. 3. Aurelian Can. 22. et Regiense can 4. et Agathen c. 30. Bode hist l. 5. c. 4. 6. by the contention of these Pelagians our blâ—ssing is contradicted that so we may be thought to speake in vaine ouer the people He reserueth as peculiar to Bishops the Consecration of virgins and Chrisme for in the third Councel of Carthage wherat S. Austin was present and subscribed it was decreed (x) Can. 36. that a Preist should not consecrate Virgins without the aduise of the Bishop and that he should neuer make or hallow Chrisme And the like reseruation of Orders to be geuen only by a Bishop is defyned in the fourth (y) Can. 3. 4. Carthage Councel and so confessed by D. (z) Sermon at Lambeth p. 40. Downham S. Austin attributeth the power of excommunication as appartayning not as (a) Carthwright in his 2. reply part 2. p. 77. 78. c. Puritans thinke vnto the Presbitery or Congregation but to the Bishop him selfe to such purpose excommunicating (b) Tom. 2. ep 187. ad Bonif. fine Bonifacius and therupon affirmeth (c) Tom. 7. de corrept et gratia c. 15. the Episcopal iudgement to be the greatest penalty in the Church teaching likewise that (d) Tom. 2. ep 118. ad Ianuar prope initium by the authority of the Bishop euery one offending ought to be remoued from the Altar to do penance and by the same authority reconcyled againe A point so cleare that D. Whitwhiguift proueth from S. Austin the Carthage Councels others that (e) Defence tract 18. p. 676. 677. the Bishop alone did excommunicate Yea S. Austin was so ful herin that he threatned excommunication in case of desert euen to those that were dead in these wordes (f) Tom. 2. ep 50 ad Bonif. post init If those thinges should be true which are obiected by them against Caecilianus and could at any time be showed vnto vs we would excommunicate him euen being deade wherof also report the Centuristes that (g) Cent. 5. c. 6. col 666. The seuerity of this discipline went so far that it spared not the dead So Arsacius successor to Chrisostome was Excommunicated after his death c. after the same maner Austin saith of Caecilianus that he would excommunicate him though he were deade if those thinges could be proued which were obiected against him by the authorities in ep ad Bonifacium 50. And according to this Innocentius liuing in the same age with S. Austin saith (h) In ep ad Archadium We do excomunicate Arsacius euen after his death whom you in steede of great Iohn brought into the Episcopal throne And this is so certaine that it is recorded and acknowledged by the (i) Cent. 5. c. 6. col 663. Centuristes Now answearably to this practise of S. Austin in the Primitiue Church the Catholicke Church of latter times haith proceeded to take vp burne the deade bodies of some condemned heretickes as of Wicclife Bucer and others which though by our aduersaries it be tragicaly obiected and amplifyed yet is it by them selues vpon the like ground occasion accordingly put in practise for Osiander reporteth that (k) Cent. 16. l. 2. c. 4. p.
death of holy Martyrs c. As also (k) In Psal 88. con 2. and see Concil 3. Carthag can 47. The martyrs whose birth dâ—yes we celebrate said c. yea Chemnitius alledgeth S. Austin to say (l) Examen part 2. p. 176. see Aug. tom 6. contra Faustum l. 20. c. 21. post init Christian people do celebrate together the memories of martyrs with religious solemnity Furthermore concerning the honoring of the Reliques of Sainctes the 5. Carthage Councel wherat S. Austin was present decreed thus (m) Can. 14. It pleaseth vs that Altars which are errected in the feildes high wayes as the memories of martyrs in which no body or reliques of martyrs placed are approued by the Bishops c. be cast dowen This Canon Osiander tearmeth (n) Cent. 5. l. 1. c. 33. p. 158. a foolish and grosly superstitious constitution Austin being either preseÌ„t or approuing it And the like dislike of this Canon is to be seene in the (o) Cent. 5. col 697. Century writers But S. Austin him selfe further saith (p) Tom. 2. ep 103. ad Quintianum fine They carry the reliques c. of Stephen the martyr which your holines knoweth how fitly you ought to honor as we haue done And (q) Tom. 3. de Eccles dog c. 73. initio we beleeue that the reliques of martyrs are most sincerely to be honoured as the members of Christ c. if any impugne this opinion he is not to be thought a Christian but an Eunomian and Vigilantian This point of doctrine was so receiued in that age of S. Austin as that Osiander faith of S. Hierome who was familiar with S. Austin that (r) Cent. 4. l. 4. c. 19. p. 506. He foolishly contended that the reliques of Sainctes were to be worshiped And the Centuristes recyte the very words (s) Cent. 4. c. 10. col 1250. and col 602. of S. Hierome concerning the worship of Reliques as also of Vigilantius obiecting to Catholickes their then vsual honouring of reliques The doctrine wherof S. Hierome reporteth to haue beene the receiued doctrine in his time to vse his owne (t) Lib. contra Vigil c. 3. wordes Non vnius vrbis sed totius orbis not of one Citty but of the whol world yea they were as then so religiously esteemed as that (u) Tom. 2. ep 137. multo ante med And see tom 3. de Eccles dog c. 73. Pilgrimages were made vnto the places of their abode Lastly wheras Faustus the Manithee charged Christians in their honouring of martyrs to haue made them Idols euen as (x) White in his way to the true Church p. 220. Protestants do now charge vs Catholickes for worshiping of Sainctes S. Austin thinketh so vnworthily so basely of this obiection as that he saith therof (y) Tom. 6. cont Faust Manich. l. 20. c. 21. initio And see c. 4. tom 2. ep 43. It doth not moue me so much as to answeare this calumnis c. S. Austin teacheth that it is lawful to vse and worship the Images of Christ and his Sainctes SECTION 4. ALthough occasion to intreate of Images was not so ministred to S. Austin as of other thinges yet he leaueth vs not without al testimony therof but indeede affirmeth that it was vsual frequent in his time to haue the pictures of Christ and his Sainctes for vpon occasion of certaine Pagans deuised forgeries against Christ and Peter and Paul S. Austin coniecturing why they named therin those two Apostles rather theÌ„ the other saith (a) Tom. 4. de consensu Euangelist l. 1. c. 10. circa med I thinke it was becauâ—e they had seene in many places them pictured together with him to wit Christ And which argueth him to speake of Christian countries he addeth immediatly next after as in reason of being so painted together with Christ because Rome doth more famously solemnly celebrarte the merits of Peter and Paul euen for the same day of their sufferinges And as concerning the diuision of the ten Commaundements into the first and second table S. Austin directly to the contrary of our aduersaries pretended argument against Images differeth from them therin (b) Tom. 4. quaestionum in Exod l. 2. q. 21. post init affirming this part of the coÌ„mandement Thou shalt not make to thy selfe any grauen thing not to be a seueral distinct precept of it selfe but parcel of and therefore explained by this former Thou shalt not haue strange Gods Herein he writeth so largely and his iudgement is so confessed that Musculus speaking of Catholickes saith (c) Loc. com de Decalogo p. 39. They diuide the precepts of the first table into three and of the second into seauen so they leaue out the commaundement concerning Images and grauen thinges c. following Austin who l. 2. quaest super Exodum c. 71 c. appointeth three preceptes to the first table and the other seauen to the second And then as pretending most vnworthily S. Austin to be herein contrary to him selfe he further saith But the same Austin plainly differeth from him selfe c. againe if the authority please why doth it not please in that which he writeth agreeably with the rest of the more auncient Fathers rather then in that which he write differently from others and him selfe but it agreed better to the time wherin grauen thinges Images were brought into the Church of Christ Willet likewise for this very cause reproueth S. Austin saying (d) Comment vpon Exodus in c. 20. p. 515. As for the reasons of the contrary opinion they are of no value Austin would haue but three precepts in the first table And againe (e) Ibidem p. 314. The Romanistes opinion is that there are but three commaundements in the first table putting the two first into one c of this opinion is Austin quaest 71. in Exod. And as by the premises S. Austin includeth the lawfulnes of sacred Images so withal he confessedly teacheth which in direct tearmes extendeth it selfe to the (f) Numeri 21. 8. brasen serpent and the Images of (g) Exod. 25.18 Cherubins appointed by God him selfe this our Catholicke principle that (h) Tom. 3. de doctrina Christ l. 3. c. 9. initio The honour geuen vnto profitable signes appointed by God as being in it selfe lawful passeth from them to the thing signifyed To which purpose Hospinian affirming that Sacraments may as signes be honoured saith euen as we say of (i) Hist sacram part 1. l 5. c. 8. p. 477. Images that honour stayeth not in them but passeth from them to the thinges which are signifyed In proofe of which opinion he also alledgeth S. Austin saying Those thinges which Austin writ de doctrina Christiana l. 3. c. 9. do agree with these who adoreth saith he a profitable signe apointed by God whose power and signification he vnderstandeth doth not honour that which is seene and passeth but rather
The bloud and body of Christ wil be life to euery one if that which is taken in the Sacrament visibly be eaten spiritually in ipsa veritate in very truth explayning yet further of the wicked that (m) Tom. 9. in Ioan. tract 26. versus fin he doth not eate his flesh spiritually c. although he cut with his teeth the Sacrament of the body and bloud of Christ carnally and visibly And lastly he concludeth as (n) See before c. 8. sec 2. before that the wicked do according to the firster foresaid sense truly receiue Christes body And this so plainly that Bucer recyting the common obiection from S. Austin concerning panem Dominum and panem Domini concludeth neuerthelesse of the wicked saying (o) Scripta Anglicana p. 679. In how many places doth Austin affirme that they also receiue the body and bloud of our Lord how often doth he write that Iudas himselfe receiued the body and bloud of the Lord In proofe also against Incircumscription it is vrged that S. Austin saith (q) Ep. 57. ad Dardan Take space of places from bodies and they wil be no where And against the being of a body in many places at once It is likewise obiected that S. Austin affirmeth of Christ (r) Lib. 20. cont Faust c. 11. post med that he could not be at one time in the Sunne and in the Moone and vpon the Crosse But Chemnitius answeareth for him selfe and vs that (s) Loc. com part 3. fol. 195. Austin when he disputeth of the common law and order of nature he saith If spaces of places be taken away bodies haue not where to be nor can be But yet he doth not therefore deny when the Scripture deliuereth that the body of Christ entred through the doares being shut where penetration of dimensions being made two bodies were in one place or place was wanting to a body but he affirmeth that by the power of the law of God the law of nature doth cease Auouching yet further hereof that Al antiquity with one consent c. doth so take it and vnderstand it But hereof we haue spoken more largly (t) See before c. â—2 sec 3. heretofore Such places are answeared as are vrged from S. Austin against inuocation of Sainctes Images and reliques SECTION 3. AGainst inuocation of Sainctes M. Moulin (a) Defence c. englished art 8. p. 199. obiecteth these wordes of S. Austin (b) Tom. 5. de ciu Dei l. 22. c. 10. circ med At which sacrifice c. martyrs are named in their place and order but they are not inuocated by the Preist who sacrificeth S. Austin hereby onely meaneth that in the act of sacrifycing due onely to God not martyrs but onely God him selfe is inuocated or sacrifyced vnto accordingly as he most euidently explaineth him selfe in the same treatise saying (c) Ibidem l. 8. c. 27. prope init And tom 6. cont Fast Manich. l. 20. c. 21. who of the faithful euer heard the Preist standing at the Altar c. to pray I offer sacrifice to thee o Peter o Paul or o Ciprian This therefore is the onely inuocation to wit by way of sacrifice which he impugneth M. Mouling also (d) Vbi supra art 8. p. 198. vrgeth these other wordes of S. (e) Tom. 7. l. 2. cont Parmen c. 8. ante et post med Austin Permenianus in a certaine place maketh the Bishop mediator betweene God and the people c. If therefore Paul should be a mediator c. the reason of Paul should not be good wherin he said one God one mediator c. wherupon Moulin inferreth that S. Austin said thus as against mediatorship or intercession But D. (f) Orthodoxus Iacobus p. 48. Gordan though obiecting this saying yet explaineth there from S. Austines other wordes in the same place that this doth not take away our mutual intercession one for another showing further also that (g) Ibidem p. 45. Christ is the mediator of God and men not because he is the onely mediator of intercession but because in him being one God and man are ioyned As for Parmenian the Donatist his error being that the grace of the Sacrament did so depend vpon the goodnes of the Preist that a good Preist Baptising did sanctify and that the euil Preist Baptising did defile this tying so of grace to the Preistes personal goodnes did as S. Austin argueth against it consequently infer that the Preist should be the mediator of grace and redemption which is the point that S. Austin confuteth in the place obiected Against pictures and reliques this place of S. Austin is ordinarily obiected (h) Tom. 1. de moribus Eccles c. 34. post med do not follow the troupes of ignorant men who in their very religion are superstitious c. I know that there are many worshipers of sepulchres and pictures I know that there are many who drinke most riotously ouer the dead and bringing banquets to the dead bodies they bury themselues ouer those that are buried and ascribe their gluttony and drunkennes to religion This he spoke not as against al religious reuerence done before the pictures or at the monuments of the deade Sainctes or martyrs but onely as against those who put the same in practise promiscuously to or before the picture or sepulchre of any deade person whether martyr or other and the same also not without luxurious excesse of drinking This superstitious and ignorant abuse he there taxeth as also elswhere saying (i) Tom. 2. ep 63. Aurelio circa med drunkennes an ryetous banquets in Church-yards were thought by the carnal and ignorant people not onely to be the honours of Martyrs but also the comforts of the dead Besides this we haue seene (k) See before c. 14. sec 3. 4. before S. Austins acknowlegment of the reuerence due to profitable signes and reliques As also the orderly vsage (l) Tom. 1. l. 6. confes c. 2. and tom 5. de ciu Dei l. 8. c. 27. ante med of bread and wine c. at the sepulchres of Sainctes which him selfe reporteth his owne mother Monica to haue practised vntil the contrary vpon iust occasion was prohibited by S. Ambrose And he yet further saith (m) Tom. 2. ep 42. ad Madaurenses circa med you haue seene c. the highest top of the most noble Empyre or the Emperour bowing dowen his crowne to pray at the sepulchre of Peter the fisher But of S. Austines allowance of pictures and reliques we haue seene more largly (n) See before c. 14. sect 3. 4. before Such places are answeared as are vrged from S. Austin against Purgatory SECTION 4. DOctor Fulke (o) Against Rhem. test in 1. Cor. 3. sec 6. fol. 267. obiecteth these wordes of S. Austin (p) Tom. 7. Hypognost cont Pelag. l. 5. The third place we are vtterly ignorant of But S. Austin said this as onely against the Pelagians who as M. (q)
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