The Nevv Testament of Iesus Christ, translated faithfully into English, out of the authentical Latin, according to the best corrected copies of the same, diligently conferred vvith the Greeke and other editions in diuers languages; vvith arguments of bookes and chapters, annotations, and other necessarie helpes, for the better vnderstanding of the text, and specially for the discouerie of the corruptions of diuers late translations, and for cleering the controversies in religion, of these daies: in the English College of Rhemes

CHAP. IIII.

He prophecieth that certaine should depart from the Catholike faith, vvilling Timothee therfore to inculcate to the people those articles of the said faith. 7 Item to exer∣cise him self in spiritual exercise, 12 to gette authoritie by example of good life, 13 to studie, to teach, to increase in the grace giuen him by holy orders.

[verse 1] AND the Spirit manifestly saith that in the last times certain •• shal depart from the faith attending to spirites of errour,* 1.1 and doctrines of diuels,* 1.2 ✝ [leftJustify 2] speaking lies in hy∣pocrisie,* 1.3 and hauing their conscience sea∣red, ✝ [leftJustify 3] •• forbidding to marie, to abstaine from meates vvhich God created to re∣ceaue vvith thankes-giuing for the faithful, and them that haue knovven the truth. ✝ [leftJustify 4] For∷ 1.4 euery creature of God is good, and nothing to be reiected that is receiued •• vvith thankes-giuing. ✝ [leftJustify 5] For it is •• sanctified by the vvord of God and praier.

✝ [leftJustify 6] These things proposing to the brethren, thou shalt be a good minister of Christ IESVS, nourished in the vvor∣des of the faith and the good doctrine vvhich thou hast at∣tained vnto. ✝ [leftJustify 7] But folish and old vviues fables auoid: and

exercise thy self to pietie.* 1.5 ✝ [rightJustify 8] For∷ 1.6 corporal exercise is profi∣table to litle: but pietie is profitable to al things: hauing pro∣misse of the life that novv is, and of that to come. ✝ [rightJustify 9] A faith∣ful saying and vvorthie of al acceptation. ✝ [rightJustify 10] For to this pur∣pose vve labour and are reuiled, because vve hope in the li∣uing God vvhich is the Sauiour of al men, especially of the faithful. ✝ [rightJustify 11] Commaund these things and teach.

✝ [rightJustify 12] Let no man contemne thy youth: but be an example of the faithful, in vvord, in conuersation, in charitie, in faith, in chastitie. ✝ [rightJustify 13] Til I come, attend vnto reading, exhortation, doctrine. ✝ [rightJustify 14] Neglect not ″ the grace that is in thee: vvhich is giuen thee by prophecie, vvith imposition of the handes ″ of priesthod. ✝ [rightJustify 15] These things doe thou meditate, be in these things: that thy profiting may be manifest to al. ✝ [rightJustify 16] Attend to thy self, and to doctrine: be earnest in them. For, this do∣ing, thou shalt ″ saue both thy self and them that heare thee.

ANNOTATIONS CHAP. IIII.

1. Shal depart.]* 1.7 It is the proper description of Heretikes,* 1.8 to forsake their former faith, and to be Apostataes, as the Greeke vvord importeth: to giue care to particular spirites of error & decep∣tion, rather then to the Spirit of Christ in his Church, to folovv in hypocrisie and shevv of vertue the pernicious doctrine of Diuels, vvho are the suggesters and prompters of al Sectes, and are lying spirites in the mouthes of al Heretikes and false preachers: men that haue put their conscience to silence and made it senses to the holy (hurches admonition:* 1.9 the Apostle noting * once before also in this same Epistle, that Heretikes haue no conscience, vvhich is the cause both of their fall and of their obduration in heresie.

••. Forbidding to marrie.]* 1.10 He speaketh (saith S. Chrysostom) of the Manichees, Encratites, and Marcionistes. h••. 12 in 1 Tim. S. Ambrose vpon this place, addeth to these the Patritians also. S. Irenaeus li. 1 c. 30. S. Epiphanius har. 45. 26. 61. 30. S. Hierom 1 cont. louin. c. 1. & ep. 50 c. 1 & 3. S. Augustine har. 25. 40. and generally al antiquitie affirme the same both of them, and also of the Heretikes called Apostolici, Ebionitae, and the like. Their heresie about mariage vvas, that to marrie or to vse the act of matrimonie, is of Satan, as S. Irenaeus vvitnesseth li. 1 c. 22: and that the distinction of male and femal and the creation of man and vvoman for generation, came of an il God. They taught their hearers,* 1.11 saith S. Augustine, that if they did vse vvomen, they should in any vvise prouide that they might not conceiue or beare children, Clemens Alexandrinus (li. 3. Strom, in principie) vvriteth, that such admit no mariage nor procreation of children, lest they should bring into the vvorld creatures to suffer miserie and mortalitie. And this is the damnable opinion concerning mariage, noted here by the Apostle.

For the second point consisting in the prohibition of meates or vse of certaine creatures made to be eaten,* 1.12 the said Heretikes or diuers of them (for they vvere not al of one sect touching these points) taught, that men might not eate certaine sortes of meates, specially of beastes and liuing creatures, for that they vvere not made (say they) of the good God, but of the euil. And vvine they called the gall of the Prince of darkenes, and not to be drunke at al, and the Vine vvhereof it came, to be of the Diuels creation. And diuers other creatures they cōdemned as things by nature and creation polluted and abominable. August. har. Manich. 46. & har. 25 Tatian. & toto libro de m••r. Manich. to. 1. Lo these vvere the Heretikes and their heresies vvhich S. Paul here prophe∣cieth of,* 1.13 that forbid mariage and meates as you haue heard, for vvhich they and their folovvers vvere condemned in diuers Councels.

Is it not novv an intolerable impudencie of the Protestants, vvho for a smal similitude of vvordes in the eares of the simple, apply this text to the fastes of the Church, and the chastitie

of Priests and Religious?* 1.14 As though either by appointing or vsing some daies of abstinence from certaine meates, the Church or any Catholike man condemned the said meates, vnles the Recha∣bites Hierom. 35. or the Nazarites Num. 6. or the Niniuites Ion. 3. or Moyses Exod. 34. or Elias 3 Reg. 19. or holy. Anna the vvidow Luc. 2 or Iohn Baptist Mat. 3 & 9. or Christ him. self M••. 4. commending, vsing, and folovving a prescript number of fasting daies, or God him self that in the very beginning, in Paradise, prescribed abstinence from the fruite of one certaine tree, and after appointed so many fastes in the Lavv, vnles he therfore, condēned his ovvne creatures, & the rest, those creatures from vvhich they abstained.* 1.15 No, there be many good and lavvful causes to forbid some or to abstaine frō some meates: as, for obedience, as in Paradise: for significatiō, as the Ievves: for that they haue been offered to Idols, as in the Epistle to the Corinthians: for chastening the bodie and penance, for health also: and onely those causes are vnlavvful for vvhich the Manichees and other Heretikes abstained.

Concerning mariage likewise,* 1.16 they may as vvel charge God or the Church for forbid∣ding the father to marrie the daughter, or the brother the sister, or other prohibited per∣sons in the Lavv: as vvel might they charge Christ and the Apostle for prohibiting the man to marrie, during his vviues life: and appointing vvidowes that serue the Church, to liue vnmaried, and not admitting a maried woman as vvel as vvidovv, nor her that hath had moe husbands, as vvel as her that hath beē maried but once: as they charge the Church for not admitting maried persons to the altar,* 1.17 and for forcing them & Religious persons to keepe their promis of chastitie. No, the holy Church is so farre from condemning wedlocke, that she honoureth it much more then the Protestants, accounting it an holy Sacrament, vvhich they do not, who onely vse it to iust as the Heathen doe, and not to religion.

But it is an old deceitful practise of Heretikes to charge Catholike men vvith old con∣demned heresies. The Eutychians slaundered the Councel of Chalcedon and S. Leo to be Nestorians, and to make two persons in Christ, because they said there vvere tvvo na∣tures. Vigilius li. 5. cont. Eu••ychen. Arius charged Alexander his Bishop of Sabellianisme, for auouching the vnitie of substance in Trinitie. Socrat. li. 1. c. 3. Iulianus accused S. Au∣gustine of the heresie of Apollinaris. li. 5. con••. Iulian. c. 15. Other Pelagians chalenged him for condemning mariage.* 1.18 Retrait. li. 2. c. 53. And that our Protestants bragge not to much of their goodly inuention, louinian the old Heretike, their Maister in this point, ac∣cused * 1.19 the holy doctors and Catholikes vpon this same place, to be Manichees, and to condemne meates and mariage, as both S. Hierom and S. Augustine do testifie. And they both answer to the Heretike, that the Church in deede & Catholikes do abstaine frō some for euer, and some for certaine daies, and euery Christian man lightly al the 40 daies of Lent fast: not for that they thinke the meates vncleane, abominable, or of an il creation, as the Manichees do: but for punishment of their bodies and taming their concupiscences. Hiero. li. 2. cont. Iouin. c. 11. Aug. cont. Adimantum c. 14. Li. de mor. Cath. Eo. Hiero. in c. 4. ad Galat. And as for mariage, the said doctors answer, that no Catholike man condemneth it for vnlavvful, as the old Heretikes did, but onely preferreth virginitie and continencie before it, as a state in it self more agreable to God and more meete for the Cleargie. See S. Au∣gustine against Faustus the Manichee li. 30 c. 5. 6. and har. 25 in the name, Apostolici. S. Hierom ep. 50. c. 1. & 3. Al this the Catholikes continually tel the Aduersaries, and they can not but see it. Yet by accustomed audacitie and impudencie they beare it out still.

4. With thankes giuing.] By the most aūcient custom of the faithful both before Christ and sithence,* 1.20 men vse to blesse their table and meates, by the hand and word of a Priest, if any be present, othervvise by such as can conueniently do it. And in husbandmens houses vvhere they haue no other meanes, they should at least blesse Gods giftes and them selues vvith a Pater noster or the signe of the Crosse: not onely to acknowledge from whom they haue their concinual sustenauce, but also to blesse their meate and sanctifie it. For the Greeke vvord vsed of S. Paul,* 1.21 by Ecclesiastical vse, vvhē it cōcerneth meates, signifieth not onely thankes giuing, but blessing or sanctifying the creatures to be receiued, as being al one vvith 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and in English vve call it grace, not onely that after meate, which is onely thankes to God, but that before meate, vvhich is alvvaies a benediction of the crea∣tures, as it is plaine in the prescript and vsual formes of grace. For vvhich cause a Priest should euer do it rather then a lay man or any of inferior order in the Cleargie. In so much that S. Hierom (ep. 85) reprehendeth certaine Deacons vvhom he savv say grace or blesse the meate and the companie,* 1.22 in the presence of a Priest. Vvho also recordeth (in the life of S. Paul the holy Eremite) the great curtesie and humilitie of him and S. An∣tonie, yelding one to the other the preeminence of blessing their poore dinner. For to blesse is a great thing,* 1.23 and a Priestly prerogatiue, as the Apostle vvitnesseth, declaring the preeminence of Melchise dec in that he blessed Abraham. Read the note folowing.

5. Sanctified.]* 1.24 Al creatures be of Gods creation, none of the Diuel, or of any other cause and beginning, as the Manichees blasphemed: and therfore none are il, abominable, or vncleane by creation, nature, and condition, but al good and made for mans vse, though al be not alike holy nor equally sanctified. God made seuen daies, but he sanctified onely one of them, he made al pla∣ces, but he sanctified none but the Temple and such like deputed to his seruice, as the Arke, the altar, and the rest vvhich vvere by sacred vse both holy them selues, and gaue also holines and san∣ctification to things that touched them or vvere applied vnto them.* 1.25 So our Sauiour saith,* 1.26 that the Temple sanctified the gold, and the altar the gift, and generally al creatures secured from common and profane vse, to religion and vvorship of God, are made sacred thereby. So the places and daies of Gods apparition or vvorking some special vvonders or benefites tovvard the people, vvere holy, as Bethel,* 1.27 Sinai, and others. And much more those times and places of Christes Natiuitie, Passion, burial, Resurrection, Ascension: vvhich is so plaine a case, that the h••l vvhere he vvas transfigured onely, is called therfore by S. Peter, the holy mount.

These therfore be holy memories and monuments of al sortes sanctified, besides that creatu∣res (as vve see here) be sanctified also by the vvord of God and praier, that is to say, by benedi∣ction & inuocation of our Lordes holy name vpon them,* 1.28 specially by the signe of the Crosse, as S. Chrysostom noteth on this place, ho. 12 in 2 ad Tim. by the vvhich the aduersarie povver of Satan vsurping vniustly vpon Gods creatures through mans sinne, and seeking deceitfully in or by the same to annoy mans body or soule, is expelled, and the meates purged from him and made holesom. S. Gregorie (li. 1 Dialog. c. 4.) recordeth that the Diuel entered into a certaine religious vvoman by eating the herbe letti••e vnblessed.* 1.29 And S. Augustine li. 18. de ciu. Dei ••. 18. shevveth at large, vvhat vvaies he hath by meates and drinkes and other vsual creatures of God, to annoy men: though is povver be much lesse then it vvas before Christ but still much desire he hath on al sides to molest the faithful by abusing the things most neere and necessarie vnto them, to their hurt both bodily and Ghostly▪ for remedie vvhereof, this sanctification vvhich the Apostle spea∣keth of,* 1.30 is very soueraine, pertaining not onely to this common and more vulgar benediction of our meates and drinkes, but much more (as the proprietie of the Greeke vvord vsed by the Apostle for sanctification, doth import) to other more exact sanctifying and higher applying of some creatures, and blessing them to Christes honour in the Church of God, and to mans spiritual and corporal benefites.

For as S. Augustine vvriteth li. 2 de pe••. merit. c. 26. besides this vsual blessing of our daily foode, the Cathecumens (that is, such as vvere taught tovvard Baptisme) are sanctified by the signe of the Crosse,* 1.31 and the bread (saith he) vvhich they receiue, thought it be not the body of Christ, yet is holy, and more holy then the vsual bread of the table. He meaneth a kinde of bread then halovved, specially for such as vvere not yet admitted to the B. Sacrament: either the same, or the like to our holy bread, vsed in the Church of England and France on Sundaies. And it vvas a common vse in the primitiue Church to blesse loaues, and send them for sacred tokens from one Christian man to an other▪* 1.32 and that not among the simple and superstitious (as the Aduersaries may imagine) but among the holiest, learnedst, and vvisest. Such halovved breads did S. Paulinus send to S. Augustine and Alipius, and they to him againe, calling them blessings. Read S. Hierom in the life of Hila••ion (post medium:) hovv Princes and learned Bishops & other of al sortes came to that holy man for holy bread, panem benedictum. In the primitiue Church the people commonly brought bread to the Priests to be halovved. Author op. imp. ho. 14 in Mt. The 3 Coūcel of Carthage cap. 24. maketh mention of the blessing of milke, honie, grapes, and corne. See the 4 Canon of the Apostles. And not onely diuers other creatures vsed at certaine times in holy Churches seruice, as vvaxe, fire, palmes, ashes, but also the holy oile, Chrisme, and the vvater of Baptisme, that also vvhich is the cheefe of al Priestly blessing of creatures,* 1.33 the bread and vvine in the high Sacrifice, be sanctified, for vvithout sanctification, yea (as S. Augustine affirmeth tract. 118. in Ioan.) vvithout the signe of the Crosse, none of these things can rightly be done.

Can any man novv maruel that the Church of God by this vvarrāt of S. Paules vvord expoū∣ded by so long practise and tradition of the first fathers of our religion, doth vse diuers elements and blesse them for mans vse and the seruice of God,* 1.34 expelling by the inuocatiō of Christes name, the aduersarie povver from them,* 1.35 according to the authoritie giuen by Christ, Super omnia d••monia, ouer al Diuels: and by praier, vvhich importeth as the Apostle here speaketh, desire of help, as it vvere by the vertue of Christ to combat vvith the Diuel, and so to expel him out of Gods creatures, vvhich is done by holy exorcisme, and euer beginneth, Adiutorium nostrum in nomine Domini, as vve see in the blessing of holy vvater and the like sanctification of elements.* 1.36 Vvhich exorcismes, namely of children before they come to Baptisme, see in S. Augustine li. 6 cont. Iulian, c. 5. & de E••. dogmat. 6. 31. Denupt. & concupis. li. 1 6. 20. and of holy vvater, that hath been vsed these 1400 yeres in the Church by the institution of Alexander the first, in al Christian countries, and of the force thereof against Diuels, see a famous historie in Eusebius li. 5▪ c. 21. and in Epiphanius her. 30 Ebionitarum. See S. Gregorie to S. Augustine our Apostle, of the vse thereof in halovving the Idolatrous temples to be made the Churches of Christ. apud Bedam li, 1 c. 30 hist. Angl. Remember hovv the Prophet Eliseus applied salt to the healing and purifying of vvaters, 4 Reg. 2: hovv the

Angel Raphael vsed the liuer of the fish to driue avvay the Diuel,* 1.37 Tob. 6. 8: hovv Dauids harp and Psalmodie kept the euil spirit from Saul, 1 Reg. 16: hovv a peece of the holy earth saued such a mans chamber from infestatiō of Diuels, August. de Ciuit. dei li. 22▪ c. 8:* 1.38 how Christ him self, both in Sacra∣mēts, & out of them, occupied diuers sanctified elements, some for the health of the body, some for grace and remission of sinnes,* 1.39 and some to vvorke miracles by. See in S. Hierom against Vigilantius c. 2. hovv holy Relikes tormēt them.* 1.40 In the historie of Iulianus the Apostata,* 1.41 hovv the signe of the Crosse:* 1.42 in the Actes (cap. 19) hovv the name of IESVS yea and of Paul putteth them to flight.

Furnish your selues vvith such examples and groundes of Scriptures and antiquitie, and you shal contemne the Aduersaries cauillations and blasphemies against the Churches practise in such things, and further also finde, these sacred actions and creatures, not only by increase of faith, feruor, and deuotion, to purge the impuritie of our soules, and procure remission of our daily infirmities, but that the cheefe Ministers of Christes Church, by their soueraine autho∣ritie graunted of our Lord,* 1.43 may ioyne vnto the same, their blessing and remission of our venial sinnes or spiritual dettes:* 1.44 as vve see in S. Iames, remission of al sinnes to be annexed to the vnction vvith holy oile, vvhich to the Catholikes is a Sacrament, but to the Protestants vvas but a tempo∣ral ceremonie, and to some of them not of Christes institution, but of the Apostles onely. In their ovvne sense therfore they should not maruel that such spiritual effectes should procede of the vse of sanctified creatures, vvhereas venial trespasses be remitted many vvaies, though mortal or∣dinarily by the Sacraments onely.* 1.45 S. Gregorie did commonly send his benediction and remission of sinnes, in and vvith such holy tokens as vvere sanctified by his blessing and touching of the Apostles bodies and Martyrs Relikes, as novv his successors do in the like halovved remembrances of religion. See his 7 booke, epistle 126: and 9 booke, epistle 60. Thus therfore and to the effe∣ctes aforesaid the creatures of God be sanctified.

If any man obiect that this vse of creatures is like coniuration in Necromancie,* 1.46 he must knovv the difference is, that in the Churches sanctifications and exorcismes, the Diuels be commaunded, forced, and tormented by Christes vvord and by praiers: but in the other vvicked practises, they be pleased, honoured, and couenanted vvithal: and therfore the first is godly and according to the Scriptures, but Necromancie abominable and against the Scriptures.

14. The grace.]* 1.47 S. Augustine declareth this grace to be the gift of the holy Ghost giuen vnto him by receiuing this holy Order, vvhereby he vvas made fitte to execute the office to his ovvne saluation and other mens. And note vvithal, that grace is not onely giuen in or vvith the Sacra∣ments, by the receiuers faith or deuotion, but by the Sacrament, per impositionem, by imposition of handes. for so he speaketh 2 Tim. 1. which is here said, cum impositione, vvith imposition.

14. With imposition.]* 1.48 S. Ambrose vpon this place, implieth in the vvord Imposition of ••ands, al the holy action and sacred vvordes done and spoken ouer him vvhen he vvas made Priest. Whereby (saith he) he vvas designed to the vvorke, and receiued authoritie, that he durst offer sacrifice in our Lordes steede vnto God. So doth the holy Doctor allude vnto the vvordes that are said novv also in the Catholike Church to him that is made Priest: Accipe potestatem offerendi pro viuis & mortuis in nomine Domini, that is, Take or receiue thou authoritie to offer for the liuing and the dead in the name of our Lord.* 1.49 for the vvhich S. Hierom also (as is noted before) saith, that the ordering of Priests is, by imposition of handes and imprecation of voice.

14. Of Priesthod.]* 1.50 The practise of the Church giueth vs the sense of this place, vvhich the auncient Councel of Carthage doth thus set dovvne.* 1.51 When a Priest taketh orders, the Bishop blessing him and holding his hand vpon his head, let al the Priests present lay also their hands on his head by the Bis∣hops hands &c. Vvho seeth not novv, that holy Orders giuing grace by an external ceremonie and vvorke, is a Sacrament? So al the old Church counteth it. And S. Augustine (cont. ep. Parmen. li. 2 c. 13.) plainely saith that no man doubteth but it is a Sacrament, and lest any man thinke that he vseth not the vvord Sacrament proprely and precisely, he ioyneth it is nature and name vvith Bap∣tisme. Againe vvho seeth not by this vse of imposition of hands in giuing Orders and other Sacra∣ments,* 1.52 that Christ, the Apostles, and the Church may borovv of the Ievvish rites, certaine conue∣nient ceremonies and Sacramental actions, seing this same (as * the Heretikes can not deny) vvas receiued of the maner of Ordering Aaron and the Priests of the old lavv or other heads of the people? See Exod. 39. Num. 27, 23.

16. Saue both thy self.]* 1.53 Though Christ be our onely Sauiour, yet the Scriptures forbeare not to speake freely and vulgarly and in a true sense, that man also may saue him self and others. But the Protestants notvvithstanding folovv such a captious kind of Diuinitie that if a man speake any such thing of our Lady or any Sainct in heauen, or other meane of procuring saluation, they make it a derogation to Christes honour. Vvith such hypocrites haue vve novv a daies to do.

Notes

• * 1.1

  2 Tim. 3▪
• * 1.2

  3 Pet. 3.
• * 1.3

  Iude v. 18.
• ∷ 1.4

  We see plai∣nely by these vvordes such abstinence on∣ly to be disa∣lovved as con∣demneth the creatures of God to be naught by na∣ture & crea∣tion.
• * 1.5

  1. Tim. 1, 4. Tit. 3, 9.
• ∷ 1.6

  Some (saith S. Chrysost.) expound this of fasting, but they are decei∣ued-for fasting is a spiritual exercise. See a goodly com∣mentarie of these vvordes in S. August. li. de mor. Eccl. Cath. c. 33.
• * 1.7

  Al Heretikes are apostataes from the faith.
• * 1.8

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.9

  cap. 1. 19.
• * 1.10

  The old Here∣sies against matrimonie.
• * 1.11

  Aug. har. 46.
• * 1.12

  The old He∣resies about abstin••••e from meates.
• * 1.13

  The Catho∣likes impu∣dently charged vvith the said old heresies.
• * 1.14

  Abstinence from certaine meates is no condemnation of the meates.
• * 1.15

  Diuers good causes of ab∣stinence.
• * 1.16

  Forbidding certaine per∣sons to marrie is no condem∣nation of ma∣trimonie.
• * 1.17

  Catholikes es∣teeme matri∣monie more then the Pro∣testants doe.
• * 1.18

  The Prote∣stants obiectōs answered long ago by S. Hierom and S. Augustine.
• * 1.19

  Aug. li. 2 c. 5 de nupt. & c••ncupise.
• * 1.20

  Blessing of the table or of meates, spe∣cially by a Priest.
• * 1.21

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.22

  To blesse is a preeminence of the better person.
• * 1.23

  Hebr. 7.
• * 1.24

  No creature il by nature, yea one more san∣ctified then an other.
• * 1.25

  Holy times and places, & euery thing deputed to the seruice of God, holy.
• * 1.26

  Mat. 23.
• * 1.27

  2 Pet. 1.
• * 1.28

  Creatures hal∣lovved by the signe of the Crosse.
• * 1.29

  The blessing of our meate vvhat a vertue it hath.
• * 1.30

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪
• * 1.31

  Holy bread.
• * 1.32

  August. ep. 31. 34▪ 35. 36.
• * 1.33

  The signe of the crosse vsed in blessing.
• * 1.34

  The Churches exorcismes.
• * 1.35

  Luc. ••.
• * 1.36

  Holy vvater.
• * 1.37

  The force of sanctified crea∣tures.
• * 1.38

  The holy land.
• * 1.39

  Relikes.
• * 1.40

  theodoret. li. 36. 3.
• * 1.41

  The crosse.
• * 1.42

  The name of IESVS.
• * 1.43

  Remission of venial sinnes annexed to ha∣lovved creatu∣res.
• * 1.44

  Ia. c. 5.
• * 1.45

  S. Gregorie.
• * 1.46

  The difference betvvene the Churches exor∣cismes & other coniurations.
• * 1.47

  Grace giuen in the Sacramēt of Orders.
• * 1.48

  Consecratiō of Priests by im∣position of handes.
• * 1.49

  In Esa. c. 58.
• * 1.50

  Holy Orders a Sacrament.
• * 1.51

  Conc. Car∣th. 4 c. 3.
• * 1.52

  Beza in cap. 6. Act.
• * 1.53

  Men also are called sauiours vvithout dero∣gatiō to Christ.