Nichols in his plea of the innocent p. 25. Ministers of Lincolne dioces in their abridgement p. 76. Carthwright in Whitg defence p. 726. Puritanes Concerning the real presence or Sacrament of the Eucharist CHAPTER 8. S. Austin teacheth the real presence of Christes body and bloud in the Sacrament of the Eucharist SECTION 1. TOugh the opinions of Protestants in this waightiest point of religion are knowen to be many and those very diuers and distracted amongst them selues yet S. Austin most conformably to the Roman Church teacheth and beleeueth the true and real presence of Christes sacred body and bloud in the Sacrament for writing vpon those wordes of the Psalme he was caried in his owne handes he demaundeth saying (c) Tom. 8. in Psal 33. concione 1. versus fin see concione 2. et ante expositionem Psalmi Brethren how can this b◠done In man who vnderstandeth it for who is carried in his owne handes A man may be carried in the handes of others in his owne handes no man is caried How this may be vnderstood in Dauid according to the letter I find not but in Christ I finde it for Christ was carried in his owne handes when commending his owne body he said This is my body for then that his body was carried in his handes Here note that these wordes were carried in his handes according to S. Austin are litterally vnderstoode of Christ carrying his body in his handes at the last supper when he gaue the Sacrament to his Disciples Yea this saying is so vnanswearable that the Protestant (d) Hist Sacram. part 1. l. 4. p. 292. 293. Hospinian vndertaking to set dowen the hiperbolical phrases of the Fathers doth among others for such place this now saying of S. Austin In like sort doth he affirme that the Communicants do receiue bloud contained in the Cup no lesse truly then it was contained in the cup of the old Testament for whereas Vrbicus held that the old Testament was so changed as that the beast gaue place to bread and bloud to the Cup S Austin recyteth and reproueth his opinion saying (e) Tom. 2 in ep 86. ad Casul post med this vrbicus affirmeth old thinges so to be chaunged that in Christ a beast should geue place to bread c. bloud to the Cup c. he affirmeth a beast to haue geuen place to the bread as not knowing that thē euen the bread of proposition was accustomed to be placed vpon the table of our Lord and that now him selfe doth reciue part of the body of the immaculate Lambe he affirmeth the bloud to geue place to the Cup not remembring that now him selfe receiueth bloud in the Cup therefore how much better and more fitly might he affirme old thinges to haue passed and new thinges so to be made in Christ that the Altar should geue place to the Altar sword to the sword fire to fire bread to bread a beast to a beast bloud to bloud Affirming so that for the bread of proposition in the old law we now haue the bread of life for their then sheepe the now Lambe of God and for their then bloud of brute beastes the now bloud of Christ To which purpose he further saith The people (f) Tom. 4. quaest in Leuit quaest 57. prope sin of the old law were prohibited from the bloud of the sacrifices which were offered for sinnes but now by those sacrifices this one sacrifice is signifyed by which is made true remission of sinnes and yet not any is prohibited not onely for taking for nourishment of the soule the bloud of this sacrifice but rather those which wil haue life are exhorted to drinke it According to which also saith S. (g) Serm. de caena Domini multo ante med Ciprian The doctrine of this Sacrament is new c. Christ being the teacher this doctrine was first made knowen to the world that Christians should drinke bloud the drinking wherof the authority of the old law did most strictly forbid for the law prohibiteth drinking of bloud the Gospel commaundeth that it be drunke S. Austin teacheth that the very wicked do truly receiue the body of Christ SECTION 2. SAinct Austin affirmeth that (h) Tom. 7. de Baptismo cont Don. l. 5. c. 8. post med It was the body and bloud of our Lord euen vnto them to whom the Apostle said he that eateth vnworthily eateth iudgement to him selfe Againe (i) Tom. 9. in Euang Ioan. tract 27. versus fin Let vs not eate the flesh of Christ and the bloud of Christ onely in the Sacrament which many euil men do but let vs eate it to the participation of the spirit And elswhere he mentioneth the whicked (k) Tom. 7. cont lit Petil. l. 2. c. 55. fine who eate and drinke his body in the Sacrament Now in these two last places by his thus adding these wordes in sacramento in the Sacrament he doth in preuention of our aduersaries vsual answeare that by the body is ment the Sacrament of his body most directly to the cōtrary distinguish the body from the outward Sacrament In which doctrine he is so ful that he affirmeth that (l) Tom. 7. cont Fulgent Donat c. 6. circa med The traitor Iudas receiued the good body and Simon Magus the good baptisme of Christ And he doubteth not to say further that (m) Tom. 2. ep 162. versus finem Our Lord suffered Iudas to receiue amongst the innocent Disciples quod fideles norunt pretium nostrum our price or ransome which the faithful know This doctrine is so vndenyable in S. Austin that the Protest (n) Compend theol l. 1. c. 8. p. 237. 238. Echartus alledgeth diuerse of these sayinges to this very purpose of wicked mennes real receiuing of Christes body And Bucer saith (o) Scripta Anglicana p. 679. How often doth Austin write that euen Iudas receiued the very body and bloud of our Lord. S. Austin teacheth that great care is to be vsed lest any part of the Sacrament do fal vpon the ground And that it is to be receiued fasting Besides which he also teacheth and alloweth the vse of holy bread now vsed by Catholikes SECTION 3. VVIth what great care do we obserue saith S. (p) Tom. 10. l. 50. homil hom 26. post init And see serm ad Infantes Austin when the body of Christ is ministred vnto vs that nothing therof do fal out of our handes vpon the ground In which he is so cleare that this doctrine is acknowleged in him by the Prot. (q) Praxis de Ceremoniis sec 13. p. 10. Crastouius And yet with him agreeth herein (r) Catech. 5. prope fin S. Ciril saying Take heede lest any thing of it fal from thee c. As also (s) Lib. de Cor. mil. Tertulian writing we take it greauosly that any thing of our Chalice or bread do fal vpon the earth And the same is likewise taught by (t)
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.
his Protestant aduersary M. Whitguift in these wordes (m) Ibidem that Canon inhibiteth women to Baptise in the open Church and this saith he is a sufficient answeare with whom agreeth Osiander affirming that this obiected Canon is (n) Cent. 4. l. 1. c. 1. p. 19. rightly vnderstood de Baptismate publico of publicke Baptisme Against the blessed Sacrament of the Eucharist some obiect S. Austin to cal it somtimes a signe or figure but this we also acknowledge it to be and the same yet no more against our real presence then confessedly it is against the other not onely Sacramental but also real presence affirmed by (o) Instit l. 4. c. 17. parag 7. 10. 32. Iuel reply p. 341. Pol. In Syllog p. 307. Beza in ep theol ep 5. p. 59. Caluin Iewel Polanus and Beza by some of whom and others this seeming difficulty is auoyded answeared for Caluin writeth that (p) In omnes Pauli ep in 1. Cor. 11. p. 323. wheras some gather from hence that Christ is absent from the supper because a memory or remembrance is not but of a thing absent the answeare is ready c. saying also of the Sacrament (q) Instit de caena Dom. c. 12. p. 331. It doth not only figure or represent but also truly exhibite c. And againe (r) Institut l. 4. c. 17. sec 10. There is no cause that any should obiect that it is a figuratiue speach wherby the name of the thing signed is geuen to the signe wherof other Caluinistes also say (s) Collatio Cath. orthod c. p. 548. there is not any found amongst the Orthodoxal who affirme the body of Christ to be onely figured or signifyed in the supper of the Lord which also M. Bruce explaineth yet more fully saying (t) Sermon vpon the Sacrament pag. 10. I cal them signes because they haue the body and bloud of Christ conioyned with them yea truly is the body and bloud of Christ conioyned with the bread c. and not in respect onely of their representation are they called signes But Beza writing to Alemannus who obiected against Bezaes foresaid real presence as the Caluinistes vsually do against ours an obscure sentence of S. Austin answeareth saying (u) Ep. theol ep 5. p. 59. therefore that place of Austin in Psalm 98. you are not to eate this body which you see c. thou art not so to take as though it fauored thy opinion for Austin doth not so exclude al eating of the true body In like manner also answeareth Bucer saying (x) Scripta Anglicana p. 678. Here it is obiected that the holy Fathers especiallly Austin do cal the bread the signe of the Lords body which he explaineth further saying where do the holy Fathers make the Sacramental signes the signes of Christ absent c. The Fathers cal them signes but they vnderstand signes that do exhibit And the like answeare is (y) Tom. 7. Wittemberge fol. 405. geuen by Luther Hereby and otherwise is also answeared that common obiection taken from S. Austin saying (z) Tom. 2. ep 23. ad Bonifac. versus fin As in a certaine manner the Sacrament of Christes body is the body of Christ the Sacrament of Christes bloud is the bloud of Christ so the Sacrament of faith is faith for (a) Ep. ad Frudegardum Paschasius and (b) Lib. cont Berengarium Lanfranfrancus do answeare this to be spoken of Christes body and bloud as in respect of the Crosse and that the external Sacrament of both kindes though being but as in respect of his passion vpon the Crosse a representation of his body there crucified and of his bloud there shed might neuerthelesse in respect of such representation be tearmed the thing it selfe in such manner suffering vpon the Crosse for of that Immolation so once made in the words there next before he speaketh Algerus resteth in the other answeare before mencioned affirming the Sacrament to be called Christes body both (c) Lib. 10. de sacram Euchar. properly and improperly improperly saith he for as much as concerneth the species and forme of the elements properly for as much as concerneth the sumbstance which it containeth And if S. Austin otherwise with Suinglius had intended an only Sacramental representation without real presence of the thing it selfe therto annexed why then should he in the now obiected wordes tearme Baptisme a Sacrament of faith and not a Sacrament of Christes bloud This point Carthwright obserued therin disliked S. Austin saying therfore as to this now very obiected sentence (d) In Whitguiftes def tract 16. p. 619. I can not allow S. Austins reason which he maketh nor the proportion that is betweene the Sacrament of the body and bloud and his body and bloud it selfe on the one side betweene the Sacrament of Baptisme and faith on the other side c. wheras he should haue said that as the supper being the Sacrament of the body of Christ is after a sort the body of Christ so baptisme being a Sacrament of the bloud of Christ is after a sort the bloud of Christ so many wayes are these common obiections answeared and that by Protestants them selues Caluin (e) Institut l. 4. c. 17. parag 34. also obiecteth S. Austin as seeming to (f) Tom 5. l. 21. de ciu Dei c. 25. vers fin deny that the wicked do receiue the body of Christ in the Sacrament in explicatiō herof it is obserueable that S. Austin mencioneth a double receiuing of Christes body the one onely Sacramental wherby is receiued Christes body present vnder the Sacramental formes of bread and wine common with the wicked the good the other spiritual of which S. Austin to the ful clearing of this point saith (g) Tom. 10. de verbis Domini serm 2. There is a certaine manner of eating that flesh c. according to which whosoeuer eateth remaineth in Christ c. but after a certaine manner Now by this spiritual together with the Sacramental receiuing is likewise receiued the grace and spiritual effectes of that body peculiar onely to the good and this kind of receiuing Christes body it is which he denyeth to the wicked In which respect be commendeth those (h) Tom. 5. de ciu Dei l. 21. c. 25. ante med prope fin who eate the body of Christ not onely in the Sacrament but in very deede admonishing therfore that (i) Tom. 9. in Ioan. tract 27. versus fin we eate the flesh bloud of Christ not onely in the Sacrament which also many wicked do but that we eate it to the participation of the spirit And againe (k) Ibidem tract 26. post med See brethren that you eate the heauenly bread spiritually And yet most pregnantly (l) Tom. 10. de verbis Apost ser 2. This sermon is cyted for S. Aust by Bede in 1. Cor. 10. and ad Philip. c. 2.
Hom. 13. in Exod. Origen For which their doctrine and reuerence towardes this most holy Sacrament they are confessed and reproued by the Protestant writers (u) Against Symbolising part 1. p. 148. Parker (x) Aphorism de Eucharist fol. 230. Vadian (y) Lib. ep Suing et Oecol p. 690. Oecolumpadius and (z) Reioynder to Bristow and answeare to Sanders p. 687. Fulke In like sort concerning the receiuing of this Sacrament fasting it is so euidently taught by S. (a) Tom. 2. ep 118. c. 6. ante med Austin that (b) Hist sacram part 1. p. 48. Hospinian confesseth that Austin clearly signifyeth this fast to be an Apostolical tradition and therefore necessary to be obserued for he saith It pleaseth the holy Ghost that in honour of so great a Sacrament our Lords body should enter into the mouth of a Christian before other meates which practise was so general also in the greeke Church that Hammelmannus affirmeth that (c) De Apost tradit part 3. l. 3. col 814. Theophilus accused Chrisostome vnder this title that he debarred not from the Sacrament of the Eucharist those that were not fasting c. but Chrisost taking this for a greauous crime doth greatly excuse him selfe in his Epistle c. in these wordes If this be true let my name be blotted out of the booke of life And the same Hammelmannus concerning this very point saith vnto S. (d) Ibidem col 815. Austin Although thou Austin affirmest that the Church al ouer the world obserueth this c. yet I wil bring the contrary against thee The same also is acknowledged by (e) De Sacramentis p. 803. 804. Zepperus of S. Austin who further there (f) Ibidem p. 805. recyteth sundry Fathers requiring like enioyned Chastity of married persons before their communicating Lastly concerning holy bread S. Austin writeth that (g) Tom. 7. de pec mer. et remis l. 2. c. 26. prope init Though that which the Catechumens receiue be not the body of Christ yet it is more holy then the meates wherwith we are nourished And that the Catechumen might not receiue the Sacrament which S. Austin here calleth corpus Christi appeareth by S. Austin in seueral (h) Ibidem c. 2. ad tom 9. in Ioan. tract 11. 96. places A truth so cleare that D. (i) Against Heskins c. l. 3. c. 23. p. 377. Fulke answearing therto tearmeth it A superstitious bread geuen in S. Austines time to those that were Catechumens in steede of the Sacrament S. Austin teacheth that the Sacrament of the Eucharist is to be adored and other Fathers teach that it is to be inuocated and that Angels are present in time of the sacrifice SECTION 4. THough al Protestants Caluinistes or Suinglians do generally disclaime in the Sacraments adoratiō yet S. Austin writing vpon that part of the Psalme Adore ye the foote-stoole of his feete doth by this foot-stoole vnderstand earth and by earth the flesh of Christ saying (a) Tom. 8. in Psal 98. circa med Expounding what is the foote-stoole of his feete he saith the earth is the foote-stoole of his feete I become doubtful I feare to adoare the earth lest he condemne me which made the heauen and the earth Agine I feare not to adore the foote-stoole of the feete of my Lord because the Psalme saith vnto me adore ye the foote-stoole of his feete wauering I turne my selfe to Christ because here I seeke him and I finde how the earth may be adored without sinne how without sinne the foote-stoole of his feete may be adored for he tooke of earth earth because flesh is of earth and of the flesh of Mary he tooke flesh And because he walked here in that flesh and gaue vs that flesh to eate for our saluation now none eateth that flesh but first adoreth it It is found how such a foote-stoole of the feete of our Lord may be adored and not onely we may not sinne by adoring but sinne by not adoring c. Therefore when thou doest bow downe prostrate thy selfe to euery earth do not behould it as earth but as that holy one whose footestoole it is which thou adorest for for him thou doest adore Now wheras D. Bilson answeareth hereunto that (b) His true difference part 4. p. 536. It is eaten with the spirit adored with the spirit yea the very eating of it is the adoring of it S. Austin directly to the contrary distinguisheth eating from adoring maketh as we do adoring in priority to eating saying no man doth eate that flesh before that he adore it Teaching withal there yet further our adoring thereof not onely in spirit but also by external bowing downe prosternation And al this not as to his body or flesh present to vs alwaies after one and the same manner in heauen but as in reguard of the diuersity of time and place vpon often celebration ad terram quamlibet euen to euery earth or consecrated host which we behould And in further discouery of this shift S. Austin maketh further frequent mention of adoration euen in the vnworthy for speaking of the rich proud men who do vnworthily receiue acknowledgeth yet their external adoring saying therof (c) Tom. 8. in Psal 21. concione 1. prope fin Al the rich men of the earth haue eaten and adored the rich men of the earth haue eaten the body of their Lords humility yet they are not filled to imitation as the poore but yet they haue adored And againe (d) Tom. 2. ep 120. ad Honoratum They are brought to the table of Christ and receiue his body and bloud but they only adore they are not filled because they do not imitate c. They come to the table they eate and adore but they are not filled because they do not hunger thirst iustice This doctrine of Adoration is so plainly S. Austines that (e) Scripta Anglicana p. 678. Bucer confesseth that Austin writeth in many places that the body and bloud of our Lord is to be honoured and receiued in the visible signes In further explication of S. Austines beleefe in this so material a point of faith the answearable sayinges of the other Fathers are very pertinent as namely of S. Ambrose S. Chrisostome S. Nazianzen and S. Basil al of them liuing in S. Austines age and by him highly (f) Tom. 7. cont Iulian. Pelag. l. 2. c. 2. 3. 4. 10. commended S. Ambrose then as heretofore did S. Austin (g) De spiritu sancto l. 3. c. 12. saith by the footstoole is vnderstoode the earth and by earth the flesh of Christ which we also at this day do adore not mystically or in a mystery but in mysterijs c. in the mysteries of the external elements of the Sacrament Euen as S. Austin in like manner is confessed by Hospinian to say (h) Hist sacram part 1. l. 5. p. 533. see Gratian distinct 2.
sinnes haue mercy vpon vs because we beleeue not that which is seene but that which truly is Christ to be there About these times liued the heathen Philospher Aueroes Anno. 1142. as witnesseth M. (f) Cronicle fol. 208. Couper who testifyeth so abundantly the general practise of this adoration in his time for which he deryded Christians that the same is confessed reported by M. (g) Against Heskins p. 235. Fulke and by (h) De religione Chrstiana l. 4. c. 18. p. 340. Ramus In so much that M. Sutliue relateth that (i) Abridgement or suruey of Popery c. 47. p. 295. Aueroes of al religions accounted Popery to be most absurd for that the Papistes worship a peece of a Masse cake for their God yet presently deuour him into their bellies Before al these liued S. Damascene whom (k) Cronic p. 451. Carion chargeth not onely with Transubstantiation but withal placeth the adoration of the reserued and eleuated bread within the second 500. yeares after Christ Pratorius (l) De sacramentis p. 288. also not only telling how Damascene taught transubstantiation but withal affirming that Anno. 735. Adoration of the bread followed it as if Christ were there saith he wherto M. (m) Act. mon. p. 896. Foxe addeth that if Honorius did not as we haue seene he did not first begin the same thē we cannot saith he find it out to come in by any other And do but now lastly obsetue that whereas D. (n) Appeale l. 4. c. 29. p. 566. Morton doth praticularly recyte al or most of these alledged premises he doth yet in liew of direct answere therto shufle them of with other extrauagant discourse and deceipful comparing of phrases answearing nothing at al to the aknowledged testimonies of Odo Algerus Aueroes Carion and Praetorius al which do euidently proue the obserued practise of adoration before the time of Honorius the 3. He also answeareth nothing to that which is there inferred from the wordes of Honorius his decree prouing adoration to haue bene then before general He likewise answeareth nothing to the foresaid and there cyted testimonies of S. Austin Ambrose Chrisostome and Nazianzen nor to Chemnitius so alledging them He trifleth about Vrban the 4. who liued after Honorius the 3. He obiecteth for authentical against vs Cassander a condemned nouelist his alledged wordes yet being not against the adoration but circumgestation of the Sacrament and he finally endeauoreth to deceiue and sophiticate his reader from external adoration to adoration improperly taken by deceiptful comparing of phrases which course but admitted no point of religion can be so plainly deliuered but may therby be euaded seeing no word almost can be alledged which haith not somtimes by some of the Fathers in some one or other matter and vpon other occasiō bene improperly vsed Wherefore I bouldly prouoke to the readers iudgement that none so stupid as hence discerneth not that the knowen vnanswearable practise of this Adoration perpetuated thus from before the obiected time to the contrary of Honorius the 3. to the foresaid confessed much more auncient times without any nouel contradicted beginning therof in the meane time knowen is a most sure and saife interpreter of the other foresaid sayinges alledged formerly in proof thereof from S. Austin Chrisostome and other the auncient Fathers of that age and that as those Fathers did agree with the times following in semblable tearmes of Adoration so likewise in one and the same intended truth and meaning therof Then which what can be produced more conuincing and demonstratiue in proofe of the real presence which the said adoration doth necessarily suppose S. Austin teacheth that the Eucharist is a true and proper sacrifice and that it is propiciatory euen for the deade And that it was offered vpon Altars consecrated with oyle and the signe of the Crosse SETION 5. IN further proofe of S. Austines professed doctrine concerning both real presence and adoration he affirmeth with vs the Eucharist to be a sacrifice according to the order of Melchisadech exhibited of Christes body and bloud offered To which purpose he writeth (o) Tom. 6. cont aduers leg et Prophet l. 1. c. 20. post init Those who reade know what Melchisadech brought forth when he blessed Abraham they are also partakers of it they see the like sacrifice now to be offered to God al ouer the world Againe (p) Tom. 2. ep 95. ad Innocent post med Melchisadech bringing forth the Sacrament of our Lords table knew to prefigure his eternal Preisthood As also (q) Tom. 5. de ciuit Dei l. 18. c. 35. circa med we see this sacrifice by the Preisthood o◠Christ according to the order of Melchisedech to be now offered to God in euery place from the East to the west This point of Melchisedeches sacrifycing is so cleare in S. Austin that D. (r) Appeale p. 166. Morton in his very obiecting of him yet acknowledgeth that S. Austin held that Melchisedeches offering was a sacrifice Now this sacrifice of the new Testament according to the order of Melchisedech S. Austin teacheth to be the sacrifice of the body bloud of christ saying most pregnātly of christ that (s) Tom. 8. in Psal 33. Con. 2. ante exposit Psal post med Of his body bloud he or dained a sacrifice according to the order of Melchisedech As also (t) Tom. 5. de ciuit Dei l. 17. c. 20. post med what more credible to speake then that which pertaineth to the participation of this table which the Preist him selfe th◠mediator of the new Testament exhibiteh according to the order of Melchisedech of his owne body and bloud for this sacrifice haith succeeded to al the sacrifices of the 〈◊〉 Testament Againe reporting how (u) Ibidem l. 22 c. 8. ante med one whose house had suffered hurt by wicked spirits requested a Preist to goe thither wherupon saith S. Austin one went and offered there the sacrifice of the body of Christ praying earnestly that that trouble might cease and God forthwith taking pitty it ceased And as here he calleth it the sacrifice of Christes body so elswhere he calleth it the sacrifice of the mediator saying (x) Tom. 3. Enchirid c. 110. initio It is not to be denyed that the soules of the deade are reliued by the piety of their liuing frendes when the sacrifice of the mediator is offered for them A saying also so plaine for Purgatory that for such it is confessed and reiected by (y) In his Treatise vpon S. Aust Enchirid. in c. 110. fol. 310. Danaeus It is also called The sacrifice of our price or redemption for S. Austin speaking of his mother Monica then deade he saith (a) Tom. 1. l. 9. confes c. 12. circa med when the sacrifice of our price was offered for her c. And againe (b) Ibidem c. 13. circa med she desired that she might be remembred at thy Altar c.
where she knew the holy oblation to be geuen wherwith the band it cancelled which was against vs. He calleth it also (c) Tom. 5. de ciuit Dei l. 8. c. 27. ante med The sacrifice of Christians (d) See before here at t. which succeeded al the sacrifices of the old Testament wherof he also further writeth that (e) Tom. 7. de bapt cont Don. l. 3. c. vlt. prope fin Those whom our Lord clensed from the leper he sent backe to the same Sacraments that with the Preistes they might offer for them selues sacrifice because the sacrifice which he would haue to be celebrated in the Church for them al had not yet succeeded S. Austin also auoucheth that this sacrifice of Christes body and bloud is propitious or auailable for the soules in Purgatory his wordes are (f) Tom. 3. in Enchirid. c. 110. post med when therefore the sacrifices whether of the Altar or of the Almes are offered for al the deade that are Baptised they are thankes-geuinges for those that are very good and they are propitiations or sacrifices to apease Gods displeasure for those that are not very euil These wordes are so conuincing that (g) De sacrificio Mâ—ssatico l. 2. c. 7. p. 525. And see the Centuristes cent 5. c. 6. col 674. Hutterus excusing Ciprians obiected wordes of sacrifice for the deade as to be but meant of the sacrifice of prayer yet comming next after to answeare this place of S. Austin in steede of al euasion it is so direct and plaine for external sacrifice for the deade that as enforced he saith thereof In aeternum defendi non potest it can neuer be deâ—ended And therefore immediatly after he prouoketh to the law and testimony of Esay 8.20 hauing affirmed before that In this present question of sacrifice Austin doth not agree with him selfe But S. Austin proceedeth yet further teaching this to be a tradition of the vniuersal Church saying (h) Tom. 10. de verbis Apost serm 32. c. 2. initio It is not to be doubted but that the dead are holpen by the prayers of the holy Church and by the wholsome sacrifice and Almes which are geuen for their soules that our Lord may deale more mercifully with them then their sinnes haue deserued for the vniuersal Church obserueth this as deliuered from their forefathers that those should be prayed for and the sacrifice remembred to be offered for them who dye in the communion of the body and bloud of Christ when they are remembred in their place at the time of the sacrifice c. It is not to be doubted but that these thinges do profit the deade but such who haue so liued before their death that these things might be profitable to them after their death for suâ—h as dâ—e without faith which worketh by charity and the Sacraments in vaine are these workes of piety bestowed vpon them by their frendes c. Therefore no new mâ—rits are obâ—ayned for the deade when their frendes do any good for them but their owne merits going before these are made to follow Lastly his aduise is that as for such thinges which helpe the soules of the dead as sacrifices prayers Almes they bestow for them more diligently instantly abundantly which being deade in flesh not in spirit they loue not onely carnally but spiritually This place is so pregnant for our purpose that it is recyted confessed and reiected by (i) De origine erroris c. 9. fol. 223. Bullinger Lastly S. Austin teacheth that this sacrifice is offered vpon Altars saying (k) Tom. 10. de sanctis ser 11. prope init The body of our Lord is offered vpon the Altar And (l) Tom. 5. de ciuit Dei l. 22. c. 10. circa med we erect Altars in which we sacrifice to one God Affirming further that (m) Tom. 10. de sanctis ser 19. prope fin Altars are consecrated with the signe of the Crosse And that (n) Tom. 10. ser de tempore 255. initio The stone is hallowed or annointed vpon which the diuine sacrifices are consecrated vnto vs. Yea such reuerence he bore to Altars that saith he (o) Ibidem We celebrate this day the consecration of the Altar And rhe vse of (p) Concil Agathens can 14. Altars was such in this age of S. Austines that the Centuristes say (q) Cent. 5. col 744. Osiander cent 5. l. 4. c. 18. p. 482. l. 1. c. 30. p. 123. they begun in this age c. to consecreate Altars of stone powring vpon them Chrisme as is decreed in the 26. Canon of the Councel Eupaunense Concerning the Sacrament of penance wherin auricular confession to Preistes imposed penance and dayes of pardon are taught by S. Austin and other Fathers CHAPTER 9. AS concerning Penance S. Austin teacheth that it importeth a further penalty then onely repentance or greife of minde for sinne committed and that therefore it extendeth it selfe also to external accomplishments consisting in Almes fasting and other like workes of penance In which respect he describeth (a) Tom. 4. de vera et falsa paenit c. 8. post med Penance to be a certaine reuenge of him that sorroweth punishing in him selfe that which he is sory for hauing committed This penance according to S. Austin is diuersly imposed (b) Tom. 3. in Enchirid. c. 65. initio according to the measure or diuersity of euery ones sinne And (c) Ibidem And see concil Carthag 3. can 31. times of penance saith he are rightly appointed by them who gouerne the Church And wheras M. (d Synopsis p. 504. Calâ—in Institut l. 4. c. 15. sec 4. c. 19. sec 17. Wil. thinketh that the remissioÌ„ geueÌ„ vs in Baptisme doth suffice for al the sinnes committed after Baptisme and therfore that the Penance now intreated of should be vnnecessary S. Austin to the contrary writeth that (e) Tom. 2. ep 23. ad Bonif. multo ante med If the child with the encrease of age become euil then beginneth he to haue his owne sinnes which are not taken away by regeneration or baptisme but are cured by another medicine which in an other place he explaineth to be Penance saying (f) Tom. 6. l 2. de adulterinis coniug c. 16. prope intium If murther be committed by a Catechumen it is washed away by baptisme but if it be committed by one that is bâ—ptised it is healed by penance and reconciliation In like sort those wordes (g) Ioan. 20.23 of Châ—ist whose sinnes you forgeue thâ—y are forgeuen whose sinnes you retaine they are retained in S. Austines iudgement do extend further then to our priuate repentance for saith he (h) Tom. 10. l. 50 homil hom 49. c. 3. post med do ye such penance as is done in the Church c. Let no man say to him selfe I do it secretly I do it with God God who pardoneth me knoweth that I do it with my heart for
of our sinnes and life not onely for Christ his sake through faith but also for the merit of our workes Melancthon writeth that (n) In colloquio Altembeâ—g fol. 307. we are iust not onely by faith but by al guiftes and vertues and this truly is Austines mind yea he preuenteth the obiection of S. Austin somtimes mencioning onely faith saying (o) Ibidem fol. 308. with Austin onely faith onely excludeth workes going before faith S. Austin teacheth that mortal and venial sinnes do differ of their owne natures SECTION 4. COncerning the distinction of mortal and venial sinne the difference wherof aryseth according to the Protestants opinion not from the diuersity of the sinnes in them selues but of the parties committing them so as to their faithful professors if we wil beleeue (o) Institut l. 3. c. 4. sec 28. Fulke against Rhem. Test in ep Iean sec 5. fol. 447. Caluin Fulke and others al sinnes are venial and vnto others as (p) Willet sinopsis p. 560. Papistes al sinnes are mortal yet S. Austin teacheth the contrary somtimes saith (q) Tom. 3. Enchirid c. 22. post med he we lye for the good of others a sinne therefore it is but venial And (r) Tom. 7. cont duas ep Pelag. l. 3. c. 3. post init Al sinnes do not make vs the sonnes of the deuil yea he recyteth (s) Tom. 10. de sanctis serm 41. post init And Tom. 3. Enchirid. c. 78. 79. quae sunt minuta peccata which are litle sinnes as for example as often as a man eateth and drinketh more then is necessary or speaketh more then is meete or is more silent then is expedient with a number more such like In so much that Peter Martir writeth that (t) Common places part 3. c. 4. sec 81. p. 153. S. Austin in his books de spir et lit c. 28. saith euen as there are certaine venial sinnes without which euery iust man cannot liue and yet they hinder vs not from saluation so are there c. And as for these venial sinnes S. Austin thinketh that the saying of our Lords prayer is expiatory for them for thus he writeth There (u) Tom. 9. de symbolo ad Catechum l. 1. c. 7. circa med are venial sinnes without which this life is not c. for litle sinnes without which we cannot be prayer is inuented what haith prayer forgeue vs our debtes c. if their sinnes were smale ones this dayly prayer would suffice to blot them out In like sort (x) Tom. 4. de vera et fal paenit c. 4. propefin There are certaine venial sinnes which are dayly loosed by our Lords prayer c. but others which are to death are not so loosed but by the fruictes of penance Againe (y) Tom. 3. Enchirid c. 71 for dayly short and light sinnes without which this life is not spent the dayly prayer of the faithful satisfyeth And he expresly maketh difference betweene (z) Tom. 5. de ciuit Dei l. 21. c. 27. in rhe Eng. trans p. 871. 872. sinne and crime betweene great sinnes and smale sinnes affirming withal that this which he speaketh of our Lords prayer concerneth smale sinnes onely To which purpose he is further alledged by the 4. Tolletane (a) Can. 9. Councel As lastly that S. Austin doubteth not to affirme that (b) Tom. 4. de vera et fal paenit c. 20. et vlt. post init venial sinnes were alwaies forgeuen by ceremonies Now this doctrine of the difference of mortal and venial sinnes is so cleare a truth that with S. Austin and vs it is likewise taught and defended by (c) Loc. com part 3. in his Thesis therto annexed fol. 24. Melancth in concil Euang p. 546. Musculus loc com p. 29. The harmony of confessions p. 81. Chemnitius Melancthon and other Protestant writers Concerning prayer for the dead Purgatory material fire in hel Lymbus Patrum inuocatioÌ„ of Sainctes their worship and Images CHAPTER 14. S. Austin teacheth that it is lawful and godly to pray for the dead that there is a place of Purgatory after this life SECTION I. COncerning prayer for the dead S. Austin was so wholly Catholicke as that without altergiuersation or staggering he spareth not to write that (a) Tom. 10. de verbis Apostoli serm 32. c. 2. initio It is not to be doubted but that the dead are holpeÌ„ by the prayers of the holy Church and by the wholsome sacrifice and almes which are geuen for their soules that our Lord may deale more mercifully with them then their sinnes haue deserued for the vniuersal Church obserueth this as deliuered from their forefathers that those should be prayed for and the sacrifice remembred to be offered for them who dye in the communion of the body and bloud of Christ when they are remembred in their place at the time of the sacrifice c. It is not to be doubted but that these thinges do profit the dead but such who haue so liued before their death that these thinges may be profitable to them after their death for such as dye without faith which worketh by charity and the Sacraments in vaine are these workes of pitty bestowed vpon them by their frendes c Therefore no new merits are obtained for the dead when their frendes do any good for them but their owne merits going before these are made to follow Yea his aduise is that as for such thinges which helpe the soules of the deade as sacrifices prayers almes they bestow vpon those more diligently instantly abundantly who being deade in flesh not in spirit they loue not onely carnally but spiritually Againe (b) Tom. 3. Enchirid c. 110. initio there is one so good that these thinges he needeth not and againe another so euil that neither can he be holpen with these when he dyeth c. therefore they profit not al men c. when then the sacrifice of the Altar or of any Almes are offered for al the deade that are baptised for those that are very good they are thanksgeuinges for those that are not very euil they are propitiatioÌ„s or sacrifices satisfying Gods iustice Also (m) Tom. 4. de cura pro mortuis c. 18. init they profit not al for whom they are done but those onely who while they liued deserued that they profit them but because we know not who those are we ought to do them for al the regenerate Now wheras D. Morton and other Protestants do vulgarly obiect that S. Austin prayed for his mother Monica whom yet he thought to be in heauen and that the like was done by other Fathers for those who vndoubtedly were also in heauen this S. Austin for him selfe and the other Fathers haith answeared and explained in the precedent wordes affirming that for such as were very good or in heauen prayers were thankesgeuinges and for those who were not very euil or in hel they were
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)
Chemnitius who therupon obserueth inferreth (h) Examen part 1. fol. 80. And see Snecanus in method descript p. 429. 430. 432. that In this sort Austin de natura et gratia applyeth the sentences of Hillary Ambrose Chrisostome Hierome which Pelagius had alledged in confirmation of his error according to the Analogy of faith adding a fit interpretation Now according to this obseruation and practise of S. Austin al. our aduersaries mistaken obiectionâ— from him are againe at once determined by the confessed contrary doctrine in the next Chapters alledged from the other Fathers that seuerally liued in the same age with S. Austin and in the other ages next before and after him As also according to both these foresaid rules may easily be auoyded that pretended necessity of childrens receiuing the Eucharist vnder paine of damnation wherwith S. Austin is by D. (i) Answeare to a counterf Catholicke p. 87. Fulke and many others so often and so seriously mischarged For hereto it may be answeared that in S. Austines opinion children in Baptisme receiued the effect of the other Sacrament without which vertual communicating he thought them not saued otherwise that he did not thinke their Sacramental receiuing of the Eucharist necessary appeareth first in that he taught before that in Baptisme was a plenaâ—â— remission of al sinnes Secondly in that our aduersaries cannot alledge any his saying affirming directly to to the point that a Baptised childe dying before his communicating is damned Thirdly in that S. Austin teacheth that (k) Serm. ad Infantes apud Bedam in 1. Cor. 10. And see Tom. 7. l. 1 de pec mer. et rem c. 19. and tom 5. de ciuit Dei l. 21. c. 16. and after the english transl p. 856. none ought any wayes to doubt but that euery one of the faithful is made partaker of the body bloud of our Lord when he is made in Baptisme a member of Christ and that he is not estranged from the fellowship of that bread and Chalice although before he eate that bread and drinke the Chalice he depart out of this world being in the vnity of the body of Christ This point is so cleare in S. Austin as that the (l) Cent. 5. c. â— col 604. Centuristes do in particular free him from this impution As for S. Austines communicating to Infants but without al opinion of the necessity before supposed we graunt his doctrine therof A doctrine likewise houlden good not onely by S. Ciprian who recyteth a (m) Serm. de lapsis circ med memorable miracle concurring therwith and one in his owne presence But also Musculus who maketh true and (n) Loc. com e. de caena Dom. p. 34â— direct answeare to those wordes of S. Paul Let a man proue him selfe and alledgeth (o) Ibid. p. 341. the auncient Churches iudgement and practise in proofe therof A doctrine also stil defended (p) Lib. ep Oecolam et Suing p 305. 329. by the Bohemians The third obseruation is that according to our aduersaries owne (q) Chemnitius examen part 1. fol. 80. Snecanus method de script p. 290. Bancroftes suruey p. 336. Humfrey in Iesuit part 2. rat 5. p. 501. rat 2. p. 129. and see S. Basil ep 64. rule we do discerne the Fathers sayinges by them vttered in heat or feruor of disputation from those other which they write dogmatically for that in the first kind the Fathers being more attent and busied how to conuince and ouercome then alwayes precisely obseruant or circumspect of their manner of speaking which they neuer doubted would be vnderstood otherwise then according to the Catholicke receiued sense euen as next here before S. Austin expounded and excused S. Chrisostome their meaning may the more colourably be mistaken In which respect such their obiected sayinges as namely those commonly vrged against freewil and merit of workes taken from S. Austins disputation with the Pelagians who enhabled these as auaileable without grace are not houlden so conuincing or fit for argument which few obseruations thus propounded being but duly obserued by the studious and indifferent reader wil suffice to deliuer him from the doubtful laborinth of al vprising obiected difficulties And thus much breifly in answeare to al the obiections pretended from S. Austin wherein our aduersaries most colourable endeauour is but to make him no further contrary to vs then confessedly therein he should be contrary to him selfe which is nothing he being in very deede so plaine in our behalfe and so far from Luthers new erected doctrine that one of Luthers scholers blushed not to say (r) Alberus contra Carolastadianos l. 7. And see the like in Musculus in praefat in libel Ger. de diaboli tyrannide And Hospin hist sacram part 1. fol. 346. I doubt not but if that Austin were non liuing he would not be 〈◊〉 to prâ—feâ—â—e him selfe Luthers scholler Concerning the doctrine and religiâ—a of the other Fathers in general and also of those who liued in the age of S. Austin And that it was the same with the doctrine religioÌ„ here formerly taught by S. Austin and at this day taught by the Catholicke Roman Church CHAPTER 20. The Fathers in general who liued in the age of S. Austin confessedly taught the same doctrine with him coÌ„cerning Christ being our mediator only according to his humanity concerning the sacred Scriptures traditions SECTION 1. HAuing thus hitherto entreated of the religion professed by S. Austin to whom aboue al the Fathers Protestants do vsually make their bouldest claime aâ— pretending him to make most for them and against vs Hereby I hope sufficiently appeareth what is to be expected in this kind from the other Fathers for if D. Boyes doth acknowledge that (a) Exposition of the dominic epist the winter part p. 253. and see before c. 1. the most indifferent for both parties among the Fathers is Austin who yet standeth so aduerse against them as we haue formerly seene by al the premisses much more aduerse then in al probability are the other Fathers And for so much as the further explanation of the other Fathers iudgements yealdeth a yet further strong proofe of S. Austires (b) See before in the pref to the learned aduersary professed like consenting religion and that in reguard of my enioyned and affected breuity I haue not opportunity to demonstrate the same from the other Fathers owne alledgedged sayinges at large I wil now therefore onely ad as in ful satisfaction of al reasonable readers a breife recytal of our learned aduersaries them selues charging and reprouing the Fathers indefinitly or els sundry of them at once charging also diuerse of those who liued in S. Austins age with their knowen confessed iudgements practise in particular of our Catholicke faith First then in proofe of our Sauiours office of mediatorship onely according to his haman nature Caluin him selfe denying it yet saith of the Fathers (c) Instit l. 2.
(i) Multo post med lapsis where he thus writeth but because they haue but thought herof let them confesse this sorrowfully and simply to the Preistes of God c. they disburden their mindes they seeke for wholsome cure though but for litle and smale woundes c. I beseech you brethren that euery one confesse his sinne c. whiles satifaction and remission made by the Preistes is grateful with our Lord. And the same necessity of priuate confession is (k) Ep. 91. ad Theodor. et ep 80. ad Episc Campaniae Basil in quaest breu interrogat 288. And see further Ciprian l. 3. epist 16. 17. taught by S. Leo and S. Basil As for the common obiection to the contrary of Confession abrogated by Nectarius vrged by M. (l) Appeale p. â—56 Morton admmitting the story for true it is answeared therto first that the confession abrogated by Nectarius was not priuate but publicke confession somtimes by penitents vpon deuotion voluntarily vsed This he abrogated vpon occasion of scandale in a particular cause thence ensuing as appeareth by Cassidorus (m) Hist tripart l. 9. c. 35. his more auncient translation and wherof see Bellarmine (n) De penit l. 3. c. 14. more at large Secondly I answeare that the fact of Nectarius is reprehended by (o) Lib. 7. c. 16. finc Sozomen the reporter therof as geuing occasion vnto desolute life Thirdly I say that thereby was onely abrogated at the most not al confession but a then late precedent and there mencioned particular order for Confession to be made vnto the penitentiary parish Preist leauing the penitents at liberty to resort for confession elsweare Fourtly wheras the Nouatian heretickes were condemned for that they denyed Preistes power to remit sinne and consequently therby confession that these also were the men who then first impugned this appointed penitentiary Preist appeareth by the reporters of this obiection (p) Lib. 5. c. 19. and Soz. l. 7. c. 16. Socrates and Sozomen who likewise do further (q) Soc. l. 5. c. 10. Soz. l. 7. c. 12. report how much Nectarius depended vpon the aduise and counsail in other matters of the same Nouatians which is also acknowledged (r) Cent 4. col 862. ct 1129. by the Centuristes and for which he is by Osiander (s) Cent. 4. l. 4. c. 13. p. 486. tearmed Nectarius Bishop of smale iudgement and counsail in matters of diuinity In reguard of al which seueral premisses what can this suspected and perplexed fact of Nectarius who is therin also reprehended (t) Cent. 4. c. 7 col 501. by the Centuristes preuaile against the confessed cleare streame and current of al antiquity Furthermore concerning Penance and satisfaction the Century writers speaking of the 4. age do therein hould (u) Cent. 4. col 294. and see col 231. reproueable the Fathers of that age and the other ages precedent Caluin also houlding herein (x) Instit l. 4. c. 12. parag 8. l. 3. c. 4. parag 38. inexcusable the immoderate austerity of the auncient Fathers as wholly different saith he from the Lords commaundement And I am not Ignorant saith (y) Examen part 4. p. 68. Chemnitius that the auncient do somtimes coÌ„mend that canonical discipline ouer largely and with ouer great wordes wherof also saith (z) Libelli aliquot fol. 11. Melancthon Al the Nicene Councel being ouercome with the consent of the multitude and time approued the Canons of Penance M. Whitaker addeth yet more expresly that (a) Contra Camp rat 5. p. 78. the Fathers thought by their external discipline to pay the paines due for sinne and to satisfy Gods iustice And that (b) Ibidem not Ciprian onely write some thinges concerning penance very incommodiously and foolishly but almost al the most holy Fathers at that time were in that error c. and depraued penance Lastly concerning Pardons D. Field confesseth that (c) Of the church l. â— c. 17. p. 33. the auncient Bishops were wont to cut of great parts of enioyned penance which remission was called an Indulgence And wheras he would euade that the enioyned penance thus remited was not then imposed as in satisfaction of Gods iustice it is so euidently against the Fathers iudgementes confessed here by M. Whitaker and others as needeth no further confutation The Fathers in general are confessed for our Cathlicke doctrines concerning real presence the reseruation of the Sacrament and receiuing fasting and chast SECTION 6. NOw as concerning the confessed iudgement of the auncient Fathers in proofe of the real presence of Christes body and bloud in the Sacrament Caluin affirmeth that (d) Lib. epist resp ep 208. p. 392. The auncient Fathers cheifly Hillary and Ciril went further herein then was fitting and that therefore he wil not subscribe to them Of which also saith Peter (e) In ep annexed to his common places in english ep to Beza p. 106. Martir I wil not easily subscribe to Ciril who affirmed such a communion as thereby euen the substance of the flesh and bloud of Christ first is ioyned to the blessing for so he calleth the holy bread In so much as he is not ashamed to tearme (f) 2. Alphabet table at the word heresy it the heresy of Ciril touching our communion with Christ And Bucer though falsly pretending the Fathers professeth yet (g) Scripta erudita c p. 37. to auoide the sayinges of the holy Fathers c. as being different saith he from the word of God and seruiceable to Antichrist Now in reguard of the knowen antiquity of real presence (h) See Protest Apol. tract 1. sec 3. p. 82. Praetorius de sacram p. 221. 288. Zepperus de sacram p. 48. Vrsinus in commonefact c. p. 211. Centuristes Cent 8. c. 4. col 312. confessed in Gregory Ambrose Chrisostome Eusebius Emissen S Ciprian others a learned aduersary acknowledgeth that (i) Adamus Francisci in margarita p. 256. euen Transubstantiation entred early into the Church And another also confesseth saying (k) Antonie de Adamo in Anotamy of the Masse fol. 246. I haue not yet hitherto beene able to know when this opinion of the real and bodily being of Christ in the Sacrament did begin In like sort concerning the vsed chastity euen of married persons before their receiuing of the Sacrament Hospinianus confesseth that (l) Hist sacra part 1. l. 2. p. 46. in the Primitiue Church the Eucharist was receiued chast for which he alledgeth sundry Fathers testimonies And the same doctrine is reprehended by Zepperus (m) De sacram c. 36. p. 805. in Tertulian Hierome and the Fathers of the Councel of Eliberis So also as touching receiuing fasting Hospinian affirmeth that (n) Hist sacram part 1. l. 2. p. 47. In the Primitiue Church they fasted before the receiuing of the supper wherof I haue spoken more at large (o) See before c. 8. sec 3. heretofore
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
Waldo Wicliue Husse Luther Caluin and other damned Heretickes whose very inconstancy and ciuil dissentions amongst them selues may serue vs for a strongest argument that their singular doctrines first proceeding from the spirit of error and ignorance were after mantained by the spirit of pride and obstinacy shortly wil be ended by the spirit of discord and contradiction God saue the KING THE CONTENTES of the preface to the kinges Maiesty THat the sacred Scriptures alone are not sufficient to determine controuersies p. 5. That controuersies in Religion are to be decyded by the Church p. 9. That long education in any profession or Religion is not sufficient security for the truth therof p. 10. That Protestants haue reuoulted from their former professed doctrines And of their great inconstancy and incertanty therein p. 12. The contentes of the Preface to the learned aduersaries Certaine writinges of S. Austin charged by Protestants for counterfeate are defended and other their euasions preuented p. 25. Chapter 1. The Author beginneth his booke to his Catholicke frend p. 1. Chapter 2. CoÌ„cerning God the humanity of Christ the B. Virgin Mary and the holy Angels Section 1. S. Austin teacheth that the sonne of God is God of God and not of him selfe p. 8. Section 2. S. Austin teacheth that God doth not reprobate any to sinne or damnation or commaund any thing impossible p. 10. Section 3. S. Austin teacheth that Christ suffered not according to his diuine nature nor according to the same was Preist or offered sacrifice or was mediator and that from his natiuity he was free from ignorance and after his death descended into hel and that his body by Gods omnipotency may be without circumscription p. 16. Section 4. S. Austin teacheth that the B. Virgin Mary was freed from original sinne That her body was assumpted into heauen and that she vowed chastity He also teacheth the different degrees of Angels and Archangels p. 22. Chapter 3. Concerning the sacred Scriptures Section 1. S. Austin teacheth the sacred Scriptures to be discerned for such by the authority of the Church p. â—26 Section 2. S. Austin teacheth the bookes of Tobie Iudith Hester Machabees c. to be diuine and Canonical Scriptures p. 28. Section 3. S. Austin teacheth that one text of Scripture may haue diuerse true senses p. 33. Section 4. S. Austin teacheth that besides the sacred Scriptures the Traditions of the Church are to be receiued beleeued As also that al heretickes do insist onely vpon the Scriptures p. 35. Chapter 4. Concerning the Church of Christ Section 1. S. Austin teacheth that the Church of Christ is freed from error p. 39. Section 2. S. Austin teacheth that the Church of Christ is Catholicke or vniuersal p. 41. Section 3. S. Austin teacheth that the militant Church must euer continue and that visibly p. 46. Section 4. S. Austin teacheth that the Church was built vpon Peter And that Peter was the head of the whole Church p. 50. Section 5. S. Austin teacheth the Primacy of the Roman Church p. 53. Section 6. S. Austin denyeth Ecclesiastical Primacy to Emperours Kinges p. 57. Chapter 5. Concerning the Sacramentes Section 1. S. Austin teacheth that the Sacraments do not onely signify but truly confer grace to the worthy receiuer p. 60. Section 2. S. Austin teacheth that certaine of the Sacraments do imprint a Character or marke in the soule of the receiuer p. 62. Section 3. S. Austin teacheth that there are seauen Sacramentes p. 64. Section 4. S. Austin teacheth that the Sacraments are to be administred with the signe of the Crosse p. 66. Chapter 6. Concerning Baptisme Section 1. S. Austin teacheth that Baptisme taketh away al sinnes both original and actual p. 68. Section 2. S. Austin teacheth that concupisence remaning after Baptisme is not sinne p. 69. Section 3. S. Austin teacheth that children dying vnbaptised are not saued p. 71. Section 4. S. Austin teacheth sundry Ceremonies of Baptisme now vsed in the Roman Church p. 73. Chapter 7. Concerning the Sacrament of Confirmation p. 76. Chapter 8. Concerning the real presence or Sacrament of the Eucharist Section 1. S. Austin teacheth the real Presence of Christes body and bloud in the Sacrament of the Eucharist p. 81. Section 2. S. Austin teacheth that the very wicked do truly receiue the body of Christ p. 85. Section 3. S. Austin teacheth that great care is to be vsed lest any part of the Sacrament do fal vpon the ground and that it is to be receiued fasting Besides which he also teacheth and alloweth the vse of holy bread now vsed by Catholickes p. 87. Section 4. S. Austin teacheth that the sacrament of the Eucharist is to be adored And other Fathers teach that it is to be inuocated and that Angels are present in time of the sacrifice p. 90. Section 5. S. Austin teacheth that the Eucharist is a true and proper sacrifice and that it is propitiatory euen for the dead and that it was offered vpon Altars consecrated with oyle and the signe of the Crosse p. 104. Chapter 9. Concerning the Sacrament of penance wherin auricular confession to Preistes imposed Penance and dayes of pardon are taught by S. Austin and other Fathers p. 111. Chapter 10. Concerning the Sacrament of Extreme vnction wherein is proued the same to be a Sacrament and vsed in the Primitiue Church p. 122. Chapter 11. Concerning the Sacrament of Orders wherein S. Austin teacheth that they are properly a Sacrament geuen onely by a Bishop who haith authority to excommunicate euen the deade And that Preistes may not marry or be one that was Bigamus p. 125. Chapter 12. Concerning the Sacrament of Matrimony taught by S. Austin and that the innocent party vpon Adultery may not marry an other And of the Preistes blessing after marriage p. 134. Chapter 13. Concerning free wil iustification merit of workes workes of superogation and the difference of mortal and venial sinnes Section 1. S. Austin teacheth that man haith free wil. p. 139. Section 2. S. Austin teacheth that our iustification consisteth not onely in remission of sinnes or not imputation therof but likewise in good workes and that the same once had may be lost p. 145. Section 3. S. Austin teacheth that good workes do merit and that there are workes of supererogation p. 149. Section 4. S. Austin teacheth that mortal and venial sinnes do differ of their owne natures pag. 154. Chapter 14. Concerning praier for the deade Purgatory material fire in hel Limbus Patrum inuocation of Sainctes their worship and Images Section 1. S. Austin teacheth that it is lawful and godly to pray for the dead and that there is a place of Purgatory after this life p. 157. Section 2. S. Austin teacheth local hel and material fire therin as also Limbus Patrum or Christes descending into hel p. 163. Section 3. S. Austin teacheth that Sainctes are to be inuocated and worshiped as also their reliques to be reuerenced p. 163. Section 4. S. Austin teacheth
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