of (c) The edition of S. Austines workes vsually followed in this treatise is that which is in folio printed Lugduni An. 1586. S. Austines workes the booke the chapter and very part of the chapter where it is capable of partition in which S. Austines alledged sayinges are extant to be found I haue yet further added a general (d) See hereafter c. 19. preuention to such other his more obscure sayinges as are by our aduersaries vulgarly obiected and haue also in more ful and euident explication of his religion yet further explained the same frō the like answearable consenting doctrine of the other auncient Fathers that liued next (e) See hereafter c. 20. sect 13. before his age in (f) See hereafter c. 20. his age and (g) See herafter c. 2. sec 13. after his age from al whom it is incredible that he should dissent him selfe saying of the Fathers (h) Tom. 7. l. 1. contra Iulian. Pelag. c. 5. prope fin and see c. 7. ante med l. 2. versus finem what they beleeue I beleeue what they hold I hold what they teach I teach what they preach I preach c. And lastly I haue made most of al this concerning both S. Austine and the foresaid other Fathers euident not from my owne priuate inforcing or applying of their produced sayinges but from the frequent abounding confession of our learned and vnderstanding aduersaries them selues of whom I must yet say as did (i) Tom. 7. ad Donatistas post collationem c. 34. fin S. Austine in like case of the Donatistes we must rather for this thanke God then them for that in our behalfe they should publish and lay open al those thinges either by word or reading it was the truth that enforced them not charity that inuited them Now as concerning your alledged writers whom I thus produce as confessing for vs and against both you and them selues they are not vnlearned vulgar or of meane esteeme but men eminent and of cheife ranke in your Churches as namely and cheifly for forraine authors the Century writers of Magdeburge Luther Suinglius Caluin Beza Bucer Bullinger Melancthon Musculus Zanchius Peter Martir c. And for domesticke writers Iewel Humfrey Whitguift Bilson Whitaker Willet Fulke Perkins Brightman Carthwright c. Now of what account haith euer beene the argument thus taken from the learned aduersaries confessing against them selues is in it selfe most cleare and haith beene by (k) See Protest Apol. p. 671. And D. Morton in his Apeale ep dedic others largely confirmed from Protestant writers wherefore against the hereafter ensuing further force thereof you can haue no other remedy then as did (l) Theodoret. hist Tripart l. 6. c. 17. Iulian the Apostata in the like case to forbid bar vs Catholickes for the time to come from the reading of your Protestant authors for me to haue alledged the particular sayinges of S. Austin and the other auncient fathers without improbable vrging the aduantage resulting from the wordes and circumstance of the place would haue beene though perhaps not ouer difficult yet to some tedious stil subiect to question and reply whereas to alledge them in the very same confessed sense wherein they are by your owne learned brethren vnderstoode and for such therupon by them selues reiected as making directly against both you and them is that which as to the point of S. Austines now controuerted religion geueth end to al question or further doubt thereof enableth me your humble aduersary bouldly to prouoke your grauer iudgements vnto the consideration of this treatise following Now as touching S. Austines writinges alledged in this ensuing treatise most of them are vndoubted knowen and confessed as being specially named cyted by S. Austin him selfe in his cōfessed bookes of Retractations And as for those other few alledged bookes that are by some affirmed not to be S. Austines as namely the bookes entituled Hipognosticon de Ecclesiasticis dogmatibus de visitatione infirmorum Quaestiones veteris et noui Testamenti de verbis Apostoli de vera et falsa paenitensia c. Besides that these are by (m) In iustitut printed 1602. in the Alphaberical table vnder the word Augustinus most of these bookes are ranked and alledged as in the Catalogue of S. Austines owne bookes Caluin and the (n) Cent. 5. c. 10. col 1127. 1128. 1129. Centuristes acknowledged to be S. Austines proper workes and are the vndoubted writinges if not of S. Austine at the least yet of some other auncient Fathers that liued in or neare his time they be also in this treatise purposly forbonre as being but very seldome or sparingly alledged or if at al alledged yet commonly not without some other saying annexed thereto taken from S. Austines owne vndoubted writinges or from some other auncient Father of his age But yet to speake somwhat in profe of these bookes and first concerning Hipognosticon the same being professedly written contra Pelagianos et Celestianos against whom likewise S. Austin wrote argueth the booke to be written by him or some other father of those times In which respect M. (o) In Problem p. 29. Perkins seuereth it from the spuria scripta Augustini and placeth it vnder the other title of Dubij tractatus And it is yet further alledged almost 500. yeares since by Peter (p) Lib. 4. dist 21. Lambard vnder S. Austines name and is by D. (q) Defence of the reformed Catholicke p. 91. Abbot for such acknowledged and vrged Concerning the booke de Ecclesiasticis dogmatibus it is cyted 800. yeares since vnder the name of Genadius who liued in S. Austines age by Walfridus (r) De rebus Eccles c. 20. Strabo by (s) Lib. 1. de corp et sang Dom. c. 22. Algerus and by (t) In Symacho fin Platina Concerning the booke de visitatione infirmorum it is likewise by M. (u) In Problem p. 30. Perkins seuered from the spuria scripta Augustini and by him placed vnder the title of Tractatus dubij being so reputed the worke of some auncient Father As touching Quaestiones veteris et noui Testamenti it is alledged vnder Austines name almost 500. yeares since by (x) Caus 32. quaest 2. parag Moyses tradidit Gratian and Peter (y) Lib. 4. dist 31. 32. Lombard In so much as M. (z) 2. part of his answeare p. 19. 4. Hutton professeth to thinke the author of this booke somwhat auncienter then Austin And as for the booke de vera et falsa paenitentia it is alledged vnder S. Austines name almost 500. yeares since frequētly by (a) Lib. 4. dist 15. 17. 19. 20. Peter Lombard and for such acknowledged and vrged by D. (b) 2. part of his defence p. 289. Abbot Lastly as concerning the booke de verbis Apostols it is alledged vnder S. Austines name by Peter (c) Lib. 2. dist 30. l. 4. dist 21. Lombard about 900. yeares since
S. Austin auoucheth the same comparing the Character imprinted in the soule by certaine Sacraments with the external marke or Character vsed in warfare saying (u) Tom. 7. l. 2. cont epist Parmen c. 13. post med tom 7. l. 6. de Bapt. cont Don. c. 1. tom 9. in Ioan. tract 5. 6. tom 7â— cont lit Petil l. 2. c. vlt. tom 7. cont Crescon l. 1. c. 30. tom 9. tract 5. in ep Ioan. tom 2. ep 23. post med et ep 50. 204. when a man is set at liberty and punished is that Character renewed or rather being knowne is it not allowed Do Christian Sacraments lesse inhere then this corporal marke seeing we see that the very Apostataes do not want Baptisme But S. Austin is so cleare in this point that D. Couel approueth the same in S. Austin against the Puritans saying (w) Defence of Hooker art 13. p. 91. you scof at the word Character as if there were no stampe at al which made a difference betweene the Cleargy and Laity c. S. Austin was the first that vsed that word in this sense and no doubt of it there is in Baptisme that marke stamped vpon vs c. This forme figure imprâ—ssion or Character is called indeleble because that is not to be reiterated from whence it cometh that the Character of order is an actiue power c. And the answearable doctrine of the thing though not of the word is so certainly taught by M. (x) Eccles pol. l 5. sec 77. p. 228. Hooker that M. Willet doth therefore charge him with teaching that (y) Meditation on the Psal 122. p. 91. There is in orders geuen an indeleble Character S. Austin teacheth that there are seauen Sacraments SECTION 3. COncerning the number of the Sacraments which Protestants (a) Willet in his sinopsis p. 423. generally teach to be but two although S. Austin had no special occation geuen him to write purposly of their certaine number yet by that which he writeth casually and but obiter as by way of other discourse he signifyeth his opinion to be far different from Protestants Behold saith (b) Tom. 8. in Psal 103. Concione 1. ante med he the guiftes of the Church the guift of the Sacraments in Baptisme in the Eucharist in the other holy Sacraments what a guift is it The (c) Tom. 7. cont lit Petil. l. 2. c. 104. circa med Sacrament of Chrisme in the kind of visible signes is sacred euen as Baptisme it selfe In like sort comparing Baptisme with order and prouing that orders once receiued connot be lost no more then Baptisme he saith for both are (d) Tom. 7. cont epist Parmen l. 2. c. 13. ante med Sacraments and with certaine consecration both are geuen to man that when he is Baptised this when he is ordered c. And againe If both be Sacramentes which none doubteth of why is that lost and this not Neither Sacrament must be iniured Yet further (e) Tom. 7. de Baptis cont Don. l. 5. c. 20. post med If c. by a sinner Sacraments are not celebrated how doth God heare the mortherer praying either ouer the water of Baptisme or ouer the oyle or ouer the Eucharist or ouer the heades of them vpon whom handes are imposed And that S. Austin thought the same concerning Matrimony Penance and Extreme vnction shal be showed hereafter in their proper places Ad only hereunto that S. Dionisius the Arcaopagite in his writinges confessedly auncient to S. Austin doth no lesse confessedly according to Luther (h) Tom. 2. Wittenberg de captiu Babil fol. 84. Humf. in Iesuit part 2. p. 519. and D. Humfreys acknowledgements mention sixe Sacraments and S. Ciprian also casually mencioneth fine as (i) Examen part 2. p. 7. Chemnitius is forced to confesse Hauing no other answeare therto but only pretending without al proofe that this sermon is forged and none of Ciprians wheras the booke de operibus Cardinalibus Christi wherof this sermon de ablutione pedum and the other de caena Domini are parcels is dedicated to Cornelius Bishop of Rome in Ciprians time and to whom Ciprian him selfe wrote l. 1. ep 1. 3. in so much as Erasmus in his Annotations annexed to Ciprians workes affirmeth it to be (k) Vpon the folio 287. the worke of some learned man of that age And M. Fulke acknowledgeth that (l) Against Rhem. Test in 1. Cor. c. 11. v. 20. sec 6. The author thereof was not in time much inferior to Ciprian S. Austin teacheth that the Sacramentes are to be administred with the signe of the Crosse SECTION 4. DIrectly contrary to al Puritans and the more vsual practise of Protestants S. (m) Tom. 9. in Euang Ioan. tract 118. prope fin Austin teacheth that vnlesse the signe of the Crosse be applyed whether to the foreheades of the beleeuers or to the water wherwith they are regenerated or to the oyle wherwith they are annointed or to the sacrifice wherwith they are nourished none of these are rightly administred And the like he teacheth in sundry (n) Tom. 10. de tempore ser 181. c. 3. fine tom 10. serm 19. de Sanctis fine other places In so much that the Centuristes recyting and reprouing this fore alledged sentence affirme therof that (o) Cent. 5. c. 6. col 657. superstisiosé loquitur he speaketh superstitiously And D. Fulke acknowledgeth that (p) Against Rhem. Test in 1. Cor. 11. v. 34. p. 532. Indeede S. Austin in Iohn Tract 118. saith that the signe of the Crosse was a ceremonie vsed in al the Sacramentes which if it were not vsed nihil eorum rite perficitur (q) Burges in Couels answeare to him p. 136. Puritanes in their treatise of the signe of the Crosse p. 21. nothing is performed or done according to the ryte or custome with whom agree other Protestants reprouing S Austin for this Catholicke doctrine of the signe of the Crosse And yet S. Chrisostome liuing together with S. Austin geueth like testimoney for the Greeke Church saying (r) In Mathaeum Hom. 55. post med al thinges which helpe to our saluation are perfected by the Crosse for when we are regenerated the Crosse of our Lord is present when we are nourished with the most sacred meate when wee take Orders euery where and alwaies that ensigne of victory is at hand Concerning Baptisme CHAPTER 6. S. Austin teacheth that Baptisme taketh away al sinnes both original and actual SECTION 1. FOr the obtaining of the grace geuen by Baptisme S. Austin agreeably with our Catholicke schoole men requireth fit disposition In so much that (s) Hagoges Christiana part 4. c. 28. p. 519. Danaeus hauing recyted the effectes of Baptisme affirmeth that the scholemen say these are to be vnderstood of those who put no bar or hinderance to the effectes of Baptisme but it is saith he an obscure speach though Austin c. 23. ad Bonifacium saith obicem ponere Now
ad Bellar ad 2. controuers c. 1. p. 145. sec p. 249. Danaeus answearing thereto confesseth that Austin l. 2. c. 29. de pec mer. et remis denyeth Christ to haue taken childrens infirmities and ignorance which to be false with leaue of so great a man I haue showed before saith he But yet with S. Austin agreeth S. (m) Lib. 8. ep 42. Gregory who condemneth this opinion as nouel in the Heretickes who were thereupon tearmed Agnoitae And with both S. Austin and S. Gregory agree also (n) Lib. 10. demonst Euang. c. vlt. Eusebius S. (o) Lib. 5. de fide c 8. Ambrose and S. p Hierome Concerning Christes descending into hel after his death (p) In c. 11. Isaiae denyed by D. (q) In his limbâ— mastix Fulke in Willets sinopsis p. 605. 606. Willet D. Fulke M. (r) In his booke that Christ descended not into hel Carâ—il and many others S. Austin to the contrary expresly teacheth that Christ was (s) Tom. 2. ep 57. ad Dardanum solut 1. quaest post init in hel according to his soule but in the graue according to his flesh And further demaundeth (t) Tom. 2. epist 99. ad Euodium post init tom 10. serm 137. de tempore who but an infidel wil deny Christ to haue beene in hel To which purpose and sense he is so vnderstood and alledged by D. (u) Suruey of Christs sufferings p. 626. 598. 599. Aretius loc com p. 53. Bilson and other Protestant writers Concerning the possibility of our Sauiours body to be without circumscriptioÌ„ Protestants in their translations of his bookes (x) l. 22. c. 8. p. 888. de ciuitate Dei directly against the Caluinistes (y) Fulke against the Rhemish Test in Ioan. 20. 19. sec 2. opinion do alledge S. Austin as reprouing those that wil not beleeue that Iesus Christ was borne without interruption of the virginal partes nor passed into his Apostles when the doares were shut Of which last point him selfe affirmeth that (z) Tom. 2. ep 3. ad volus paulo ante med Christ brought his body through the doares that were shut Saying further also hereof If reason here be expected it were not miraculous if example it were not siâ—gular In so much that wheras Iouinian then obiected this scruple of our B. Ladies virginity as our aduersaries do now obiect the scruple of like incircumscription in the sacrament to be against the truth of his humane and natural body S. Austin for him selfe and vs answeareth and confuteth Iouinian herein saying (a) Tom. 7. contra Iul. Pelag. l. 1. c. 2. post med This also did Iouinian in the name and sinne of the Manichees denying the virginity of holy Mary which was while she conceiued to haue remained when she brought forth as though we beleeued with the Manichees Christ to be a phantasie if we affirmed him to be borne his mothers virginity not corrupted but c. The Catholickes haue despised this sharpest argument which Iouinian produced and they neither beleeue holy Mary by bringing forth to haue bene corrupted nor our Lord to haue bene a phantasy but that she remained a virgin after the birth and of her notwithstanding the true body of Christ to haue bene borne And that Iouinians denyal of our Ladies virginity consisted in this very point it is confessed by (b) De Haeresibus c. 82. fol. 233. and see the Centurists cent 4. c. 5. col 381. Danaeus yea this doctrine is so clearely S. Austines that the Protestant Rungius acknowledgeth the same in these wordes (c) In disput 11. ex ep ad Cor. 2. fol. 83. Thes 30. as Austin concerning the entrance of Christ through the doares shut with reuerence said let vs graunt that God can do some thing which we confesse we cannot finde out Let waight and manner cease for a time c. S. Austin teacheth that the blessed Virgin Mary was freed from original sinne that her body was assumpted into heauen And that shee vowed chastity He also teacheth the different degrees of Angels and Archangels SECTION 4. COncernong our B. Lady the mother of Christ the (d) â—ent 5. c. 4. col 499. Centuristes vnder their title of the Doctors errors do confesse and alledge of S. Austin (e) Ibidem col 4â—9 thus as touching original sinne for as much as concerneth Mary Austin writeth excepting the holy Virgin Mary of whom in honour of our Lord when we treate of sinnes I wil haue no question at al c. This therefore Virgin Mary excepted c. The same (f) Cent. 5. c. 10. col 1122. Centurists professing to set dowen a Catalogue of the bookes written by S. Austin vnder the title (g) Col. 1124. de libris quos Episcopus scripsit do number and place among his other bookes saying (h) Col. 1127. de assumptione Virginis Maria. lib. 1. And this her assumption was so aunciently generally receiued that the Emperour Mauritius aboue 1000. yeares since celebrated a festiual day thereof as (i) Lib. 17. c. 28. Nicephorus relateth and (k) Cent. 6. c. 6. col 342. Danaeus in prim part alt parte p. 1528. Protestants acknowledge Yea there is extant in S. Hieromes workes a notable sermon De festo assumptionis Mariae written by him or as others thinke by Sophronius his equal Further mention also hereof is to be seene in S. Gregory in Antiphonario et Sacramentario and in Andreas Cretensis auncient to S. Gregory in his special oration of this feast extant in Surius In so much as the Protestant Dresserus reproueth euen S. Damasus saying (l) De festis diebus p. 148. Damasus ordained the feast of the Ascention of Mary in the yeare of Christ 364. for an vngodly vse that therein honour might be geuen vnto her prayers offered c. Therfore this feast is deseruedly reiected saith this Protestant with whom agreeth M. Perkins in like sort reiecting Missale Ambrosij onely because (m) In problem p. 21. mentionem facit festi Assumptionis it mencioneth the feast of the Assumption And (n) De tradit Apost part 1. l. 5. col 434. Hamelmannus alledgeth further testimonies hereof from Nicephorus Dionisius and Iunenalis an auncient Bishop of Hierusalem The Centuristes affirme that (o) Cent. 7. c. 6. col 163. Isidore mencioneth the Assumption of Mary And according to (p) Examen part 4. p. 159. Chemnitius the Councel of Moguntia c. 36. about the yeare of our Lord 800. numbreth these feasts c. The Assumption of Mary c. And that S. Dionisius his writinges which confessedly record her Assumption were auntient to S. Austin it is confessed by many Protestant (q) Fulke against Rhem. Test in 2. Thes 2. sec 19. in 1. Cor. 11. sec 22. Bridges in his defence p. 917. Ormerod in his picture of a Puritan fol. G. 3. The Centuristes cent 4. c. 10. col 1129. writers S. Austin
120. l. 3. c. 32. p. 673. Dauid George dying at Basil some yeares after his death his heresy was laid open wherefore the senate of Basil commaunded that his dead carcase should be taken out of the graue and should be burned by the executioner or hangman S. Austin likewise acknowledgeth the seueral orders or degrees of Deacons Subdeacons Acolites Exorcistes c. for these are not only al (l) Can. 4.5.6.7 named in the fourth Carthage Councel but also the very ceremonies yet questionable and appertaining to these times are there apointed as namely to the (m) Can. 5. Subdeacon the Patten Chalice Cruet ful of water towel for the Preistes handes to the (n) Can. 6. Acolite a waxen candle that he may know him selfe appointed to lighten the Church lightes and (o) Can. 7. see Aug. Tom. 5. de ciuit Dei l. 10. c. 22. initio englished p. 389. for the Exorcist a booke of Exorcismes In so much as Osiander recyting the seueral Canons hereof condemneth theÌ„ for (p) Cent. 5. l. 1. c. 1. p. 4. 5. trifling and superstitious And wheras Protestants pretend Exorcisme to be a miraculous guift peculiar to the Churches beginning times S. Austin to the contrary placeth it among the other foresaid Ecclesiastical Orders decreeing yet further also to the contrary that (q) Concil 4. Carth. can 90. The Exorcistes do dayly impose handes vpon those who are possessed for which he with that Canon is reproued by Osiander saying (r) Cent. 4. l. 1. c. 1. p. 17. It haith neither commaund nor promise in the Scripture S. Austin also teacheth to the dislik of our aduersaries that who so married a widdow or had him selfe bene twise married should not be afterwardes made Preist for thus he writeth (s) Tom. 6. de bono coniug c. 18. prope init And see Tom. 3. de Eccles dog c. 92. Concilâ— 4. Carthag can 69. Dispensatorem Ecclesia non licet ordinari c. It is not lawful for a minister of the Church to be ordained vnles he be the husband of one wife which they vnderstood more subtilly who thinke that neither is he to be ordained who being a Catechumen or a Pagan haith had an other wife for here is treated of the Sacrament not of sinne seeing in Baptisme al sinnes are forgeuen c. And As the woman though a Catechumen if she be defloured cannot after Baptisme be consecrated amongst the virgins of God so it seemeth not absurd that he who haith had more wines then one haith not committed any sinne but haith lost a certaine rule of the Sacrament not necessary for the merit of good life but for the seale of Ecclesiastical ordination This saying is so recyted confessed and reprehended by (t) De Poligamia 213. 214. Beza And where the like is decreed of Bigamie being a let to Preisthood by the 4. Carthage Councel Osiander condemneth the said Councel for (u) Cent. 5. l. 1. c. 1. p. 14. superstitious herein Lastly he teacheth that Preistes may not marry and so in the 2. Councel of Carthage it was thus decreed (x) Can. 2. It haith pleased vs to decree that the sacred Bishops Preistes of God c. should be continent in al c. that so what the Apostles haue taught and antiquity it selfe haith obserued we keepe by al the Bishops it was said it pleased vs al that Bishops Preistes and Deacons or such as handle the Sacraments kepers of chastity shal coÌ„taine them selues euen from their wiues And the same is decreed in the third (y) Can. 17. 25. Carthage Councel and for such acknowledged by (z) Cent. 4. l. 4. c. 24. p. 526. Osiander As also by the 5. Carthage Councel where the African Fathers renew the decree therof (a) Can. 3. secundum propria statuta according to their owne former decrees In so much as (b) In ep ad Romanos p. 365. Melancthon specially reprehendeth this first Councel and Osiander auoucheth that (c) Cent. 5. l. 1. c. 33. p. 156. And see Aug. Tom. 6. de adulterinis coniug l. 2. c. 20. circa med Tom. 10. ad frattes in Eremo ser 37. Possidonius in vita August c. 26. It plainly fighteth with the doctrine of Paul Concerning the Sacrament of Matrimonie taught by S. Austin And that the innocent party vpon Adultery may not marry another and of the Preistes blessing after marriage CHAPTER 12. THat marriage should be a signe of the coniunction of Christ with his Church is so inducing to proue it a Sacrament that therfore such signification therof is deuyed by the Puritans as M. (a) In his 2. part of the answere c. 17. p. 112. p. 147. see the suruey of the booke of common prayer p. 132. Hutton relateth who yet alledgeth against them Chemnitius and the cenfession of Wittenberge assenting to haue marriage called a Sacrament Now S. Austin in this respect writeth (b) Tom. 7. de nupt concupis l. 1. c. 10. initio A certaine Sacrament of marriage is commended to the faithful that are married wherupon the Apostle saith husbandes loue your wiues as Christ loued the Church This doctrine is so cleare in S. Austin the other Fathers that M. Fulke granteth that (c) In Rhem. test in Ephes 5. 32. sec 5. Austin and some other of the auncient Fathers take it that Matrimony is a great mystery of the coniunction of Christ and his Church yea S. Austin expresly tearmeth the marriage of Christians a Sacrament saying (d) Tom. 7. de nupt coÌ„cupis l. 1. c. 17. initio In marriage let the good thinges therof be loued Children Faith Sacrament c. A Sacrament which the husbandes seperated and commiting adulterie do not loose And (e) Tom. 6. de bono coniug c. 24. init The good of marriage c. for as much as concerneth the people of God is in the sanctity of the Sacrament As also (f) Ibidem c. 18. post med In our marriages the sanctity of the Sacrament is of greater worth then the fruictfulnes of the wombe And againe (g) Tom. 4. de fide oper c. 7. prope initium not only the bond of mariage but also the Sacrament is so commended that it is not lawful for a husband to geue his wife to another In these sundry other such sayinges S. Austin distinguishing the marriage of Christians from the marriage of the Gentiles he maketh our marriage a Sacrament not otherwise then in respect of Christ and his Church their other marriage no Sacrament which argueth that he vsed the word Sacrament properly It is likewise the doctrine of S. Austin that in case of diuorse vpon adultery the innocent party may not marrie againe for thus he writeth (h) Tom. 10. in l. 50. homâ—l hom 49. post init By reason of onely fornication it is lawful to dismisse a wife committing adultery but it
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.
9. p. 208. of the house haunted with spirits and cleared by the Preist saying Masse in it To conclude therefore this passage concerning the miracles most of them done in Affrica at the memorial of S. Stephâ—n reported by S. Austin in his foresaid booke de ciu Dei it is yet further to be obserued that the same are also acknowledged and recorded by Euodius of whom thus writeth S. Austin at (m) Lib. 22 de ciu Dei c. 8. and after the engl trans p. 888. Vzaly neare Vtica haue many miracles bâ—ne wrought by power of the said martyr Stephen where Bishop Euodius erected his memorial long before this of ours The same Euodius did accordingly publish a special treatise in 2. bookes de miraculis Protomartyris Stephani extant in S. Austins workes Tom. 10. Also Sigebert Gâ—mblacensis 500. yeares since in l. de illust (n) Cap. 15. Eccles script maketh mention of this Euodius and of his treatise of S. Stephans miracles and the Century writers say from (o) Cent. 5. c. 10. col 1137. Trithemius there is a booke of Euodius extant of the miracles done in Affricke by the reâ—iques of S. Stephen of which miracles mencion is also made by S. (p) Tom. 10. de diuers ser 51. Austin elswhere by (q) In script Eccles in Luciano c. 46. in Auito c. 47. in Orosio c. 39. Bede l. Rerract in act Apost c. 5. 8. et in l. de tempor ratione Nicep hist l. 14. c. 9. Genadius Bede and Nicephorus A truth so cleare that Hospinian confesseth that (r) De Templis p. 301. Austin telleth many true miracles done by the signe of the Crosse the deuil put to flight de ciu Dei l. 22. c. 8. Yea he further saith (s) Pag. 138. hither b long those other true miracles which other Fathers mention as also Austin de ciu Dei l. 22. c. 8. And wheras Duraeus obiecteth these foresaid miracles D. Whitaker denyeth not but confesseth saying (t) Reply to Duraeus p. 886. I do not thinke these miracles vaine and therfore not forged which are affirmed to haue bene done at the monuments of the martyrs Moreouer our aduersaries them selues haue in such like respect not forborne to translate and publish in english S. Austines foresaid booke of miracles In further confirmation of al which I might yet ad sundry other miracles mencioned by S. Austin in sundry (u) Tom. 1. l. 1. Retract c. 13. post med tom 7. de vnit Eccles c. 19. ante med Tom. 1. l. 9. confes c. 7. Tom. 9. in Ioan. tract 120. circ med other of his writinges as also by (x) Orat. in mamant Naz. orat in Cipri Chrisost l. contra Gentiles Amb. ser de S. Geruas et Protas Hier. cont Vigilan ep ad Eustochium and in vita Hilarion Sulpt in vita Martini and see Cent. 5. c. 13. from col 1478. til 1493. cent 4. c. 13. froÌ„ col 1433. til col 1456. S. Basil S. Gregory Nazianzen S. Chrisostome S. Ambrose S. Hierome Sulpitius and the Century writers against al which if any yet vnsatisfyed shal oppose his owne bare vnwarranted denyal we leaue that man as much more worthy of contempt then further reply And thus much breifly concerning such miracles collected from S. Austin as do clearly conuince what religion it was whether Catholicke or Protestant which was by him professed and by miracles thus confirmed Concerning such sayinges of S. Austin as are vsually obiected by our aduersaries against his former Catholicke doctrines confessed for such by Protestantes and confirmed by miracles CHAPTER 19. Such places are answeared as are vrged against the Canonical Scriptures against Traditions and the authority of Councels SECTION 1. AGainst the booke of Machabees M. Moulin obiecteth that S. Austin saith (a) Defence p. 152. The booke of Machabees is receiued not vnprofitably of the Church if men read it soberly M. Moulin in the same place geueth the answeare him selfe which in substance is that S. Austin said this as in respect of Razes killing himselfe whose example the Donatistes of indiscret zeale followed in reguard wherof S. Austin required this sobriety explaning further there and elswhere (b) Tom. 2. ep 61. post med which Moulin omitteth that The Scripture of the Machabees haith touching Razes death tould how it was done but not commended it as though it were to be done And in the booke of Iudges (c) Cap. 16.30 is reported the like of Sampson whom yet the Apostle (d) Hebrewes 11.32 and Aug. de ciu Dei l. 1. c. 21. commendeth Wheras M. Carthwright (e) In Hookers Eccles pol. l. 2. sec 7. p. 118. 119. obiecteth against vnwritten traditions certaine obscure sayinges of S. Austin and other Fathers M. Hooker forbeareth not in our so cleare a case by his special explication and answeare to explaine and cleare them to our handes D. Fulke (e) In Hookers Eccles pol. l. 2. sec 7. p. 118. 119. obiecteth against the authority of Councels that S. Austin teacheth that (f) Answeare to a counterf Cath. p. 89. And Aug. tom 7. de Bapt. cont Don. l. 2. c. 3. post med general Councels themselues may be often amended the former by the later when by some experience of thinges that is opened which before was shut and that knowen which before was vnknowen But his meaning here is onely concerning matters of fact or at most but concerning such pointes of faith as were by former Councels not erroneously determined but onely left vndefyned and afterwardes resolued vpon by later Councels for S. Austins wordes of Amendment argue him not to speake of faith seeing faith or heresy is not properly said to be amended but of matters of fact which are subiect to amendment A truth yet more euident in that this amendment is here said to come to passe by the experience of thinges vnto which experience not doctrine of faith but matters of fact be properly subiâ—ct M. Iewel obiecteth (g) Reply art 4. p. 272. the testimony of S. Austin concerning Constantine the great vndertaking the iudgement of Bishops and their cause vpon appeale made to him in that behalfe but M. (h) 2. Reply part 2. p. 163. Carthwright answeareth hereto in our behalfe that Austin saith that the Emperour was driuen by the Donatistes importunity who made no end of appealing vnto him to geue sentence in that matter for the which also he was to craue pardon of the Bishops To which purpose also S. Austin and Optatus haue (i) See before c. chapter 4. sec 6. formerly made their seueral answeares Such places are answeared as are obiected from S. Austin against Baptisme by women in case of necessity And against the real presence SECTION 2. MAister Carthwright obiecteth against Baptisme by women the 4. (k) Can. 100. Carthage Councel saying (l) In Whitguiftes def tract 9. c. 5. p. 523. Let not a woman presume to Baptise But his answeare is geuen him by
our Catholicke faith but of their Protestant religion Speake now here ingeniously can you beleeue them Neither doth D. Morton his euasion any thing helpe him alledging the example of the water miraculously vanishing away from the font at such time as a dissembling Iew came hipocritically vnto a Nouatian Bishop for to be Baptised for here was no miracle wrought at the instance of the nocatian or by his agency or ministery or in any sort colourable to confirme Nouationisme but rather to the contrary for this perfideous Iew as (s) Hist lib. 7. c. 17. Socrates reporteth and the (t) Cent. 5. c. 13. col 1483. Ceturistes confesse hauing beene before baptised after the Catholicke manner by Atticus a Catholicke Bishop of Constantinople and comming now againe vnder pretence therby of begging money to be a new baptised of Paulus the nouatian Bishop God him selfe as vnwilling to haue his Catholicke baptisme formerly receiued to be so scornfully and sacrilegiously prophaned did immediatly of him selfe without al agency therin of the Nouatian miraculously hinder the said Iew from being againe baptised by the heretical Bishop A thing so far from confirming Nouationisme as it argueth rather directly the contrary And no lesse if not more disparity or rather impertinency is obserueable in D. Mortons like further obiecting of Balaam and Cayphas not working miracles but prophecying of Christ against their owne wickednes wherto but further ad concerning al these examples aswel that no one of them came to passe as did our foresaid other miracles vpon occasion or in behalfe of commending or publishing to the heathen people or others any doctrine then before there vnknowen or not receiued as also that Cayphas his obiected (u) Ioan. 11.49.50 Prophecying was but for once the Apostles then doing many (x) Math. 10.1 great miracles As likewise was (y) Numer 24.17 Balaams Prophecying for once euen in the time of Moyses whose many stupendious miracles neede no recytal And so in like manner that which is obiected to concerne the Nouatian was but for once and the fift Century when as the Church of God was most (z) Cent. 5. c. 13. from col 1478. til 1494. glorious in miracles wheras in the other foresaid examples of vndoubted miracles confessedly wrought by S. Austin in our conuersion and by our Catholicke Preistes in their late coÌ„uersions in this age of sundry heathen nations the Protestant Church was confessedly destitute of al like answearable example in that kind as is confessed by D. Fulke saying (a) Against Rhem. test in Apoc. 13. sect 3. fol. 478. It is knowen that Câ—luin and the rest whom the Papistes cal Arch-heretickes do w rke no miracles with whom agreeth D. Sutliue in these wordes (b) Examination of Kellisons suruey p. 8. neither do we practise miracles nor do we teach that the doctrine of truth is to be confirmed with miracles And of Luther inparticular his owne Prot. neighboures say (c) Diuines of the Count Palatine in their Admonitio Christiana de libro concordiae c. 6. p. 203. we haue not heard of any miracle that he did And thus much in proofe that the ages next succeeding S. Austin agreed with him in our Catholicke Roman faith But now to come to the age precedent to S. Austin that the same Catholicke faith was then also vniuersally professed and Protestancy not so much as knowen to haue beene then in being to omit much other proofe wherof this short intended treatise is not capable that learned and so excellent a man (d) Deut. vpon the reuelat p. 262. M. Napier in his treatise dedicated to the Kinges maiesty and for the supposed worth therof reprinted in London Anno. 1594. and now againe sithence reprinted in London by M. Norton Anno. 1611. cum priuilegio Regiae maiestatis Besides the further (e) In the Preface to the Christian Reader imprinting therof diuerse times in the French and Ducth tongues and yet further promised (f) Ibidem publishing the same shrotly in Latin to the publicke vtility of the whol Church this so learned and esteemed Protestant writer auocheth that betweene the yeare of Christ 300. (g) Vpon the reuelat printed Anno. 1594. p. 68. and after the later edition p. 90. 85. and 316. the Antichristian and Papistical raigne began raigning vniuersally and without any debatable contradiction 1260. yeares next ensuing the first 300. yeares after Christ And the same not as D. Morton would (h) Appeale p. 72. euade in reguard of some one or other onely point of Popery so to vse their phrase but so generally in reguard of the whole that saith M. (i) Vpon reuelat p. 161. Napier from the yeare of Christ 316. God haith withdrawen his visible Church from the outward assemblies to the hearts of particular godly men during the space of 1260. yeares (k) Ibid. p. 191. Gods true Church most certainly abyding so long latent inuisible (l) Ibid. p. 161. 156. 237. 23. 188. the Pope (m) Ib. p. 145. his Cleargie duringal tbat time posessing the outward visible Church of Christians (n) Ibid. p. 239. neuer suffering for the space of 1000. yeares after Siluester the first any to be seene vouchable or visible of the true Church c. Thus far M. Napier To whom assenteth M. Brochard affirming that (o) Vpon the reuelat fol. 110. The Pope fel from Christ in the time of Siluester and that (p) Ibidem the Church was trodden dowen and oppressed by the Papacy euen from Siluesters time to these times during (q) Ib. fo 123. the said 1260. yeares with these agreeth M. (r) In Apoc. in his Synopsis before the booke fol. a. 1. parag 11. Brightman teaching that The Church was latent from the time of Constantine for 1260. yeares and that (s) In Apoc. in c. 17. p. 462. euer since the time of Constantine the great Rome haith beene the whore of Babilon and the Roman Bishop haith beene the beast and Antichrist foretould in the Apocalips wherto M. Leigh addeth that (t) Britannies great deliuery fol. B. 2. The Popes euer since the first 300. yeares haue beene Diuels We may yet further ad hereto in behalfe of the like yet further acknowledged antiquity of our Catholicke religion that M. Napier further auoucheth (u) Vpon the reuel in c. 16. p. 191. that during euen the second and third ages next after Christ the true temple of God and light of the Gospel was obscured by the Roman Antichrist himselfe That also in the booke so (x) In ep theol ep 46 p. 232. gratful to Beza and penned by Caelius secundius Curio a Caluinist is affirmed and houlden for good (y) De amplitudine regni Dei lib. 1. p. 43. 45. 47. that The world continued in great darknes blindnes ignorance almost from the Apostles age to these very times in which aboue al expectation the Lord began to manifest
him selfe c. Lastly Sebastianus Francus concludeth for certaine that (z) Ep. de abrogandis stat Eccles Presently after the Apostles times al thinges were turned vpside downe c. And that for certaine through the worke of Antichrist the external Church together with the faith and Sacraments vanished away presently after the Apostles departure that for these 1400. years the Church haith beene no where external and visible c. So peremptorily do they charge the auncient and holy Fathers of the Primitiue Church with Antichristian Apostacy from the faith of Christ Yea they do not forbeare to publish to the world their special booke of that argument entituled (a) His Maiesty in his declaratiâ—n concerning his proceedinges with the states in case of Voâ—stius p. 15. 19. 35. De Apostasia Sanctorum and to send the same to the Arch-bishop of Canterbury and to mantaine further by letter vnto the said Archbishop that the doctrine contained in that booke de Apostasia Sanctorum was agreeable to the doctrine of the Church of England The miserable deceiued author therof and other his complices Napier Brightman Brocard Leigh and sundry other Protestant writers not discerning that by such their pretended Apostacy them selues do in very deed as precursors prepare and make way to that fearful Apostacy which is in their opinion foretould by the (b) 2. Thes 2.3 and see Caluin vpon the same place as also Piscator Apostle to happen before the end of the world for what els is this pretended Apostacy of the Primitiue Church other then a plaine preparation and earnest perswasion to make Apostacy or departure from the doctrine of the Primitiue church and so consequently from the doctrine of Christ and his Apostles So cleare it is that not onely the ages subsequent but also precedent to S. Austin vp to the Apostles are al of them disliked and condemned by Protestants as wholly papistical and Antichristian The conclusion of the whole booke HItherto gentle Reader haue I intertained thy paines and patience in making proofe to thee of S. Austines professed religion from his owne alledged sayinges reported miracles with solution also to the contrary obiections vsually pretended from S. Austin only now in conclusion of al I offer to thy consideration how vnlike it is that I should be able to alledge to thee so many plaine and pregnant sayinges of S. Austin in behalfe of so many seueral pointes of religion and al or most of them for such by the learned aduersary confessed and yet further confirmed with like confessed consenting doctrine of the other auncient Fathers that liued next before in and after his age and al this notwithstanding no such matter as some aduersaries pretend to be by S. Austin therin intended or meant Could he not in some onely one or other but in al the cheife pointes of controuersy speake so plainly with vs and against Protestancy and so likewise acknowledged by Protestants them selues and yet himselfe in those very pointes ioyne in religion with Protestants and against vs Al which being so abundantly hertofore in this treatise examined and proued euen from the sparing and wary confession of the learned aduersaries who acknowledge no more then the racke of truth enforceth them vnto may suffice to satisfy thee studious Reader that hereby is deliuered to thee but as it were the bare out side or naked apparance of thinges in comparison of that far greater proofe and euidence which is in very deede at large abouÌ„ding in the writings of S. Austin the other auncient Fathers If therefore any shal without al forehead seeke to abuse thee with denyal of so euident premises I do therein boldly appeale to the equity of thine owne indifferent iudgement And as for those other who with more plaine dealing but no lesse offence in do ingeniously confesse and acknowledge S. Austines foresaid doctrine to make with vs yet withal contemne and reiect the same for Popish if any I say supercilious forehead of that ranke who (c) Math. 13.13.14 hauing eares to heare and wil not heare eyes to see and wil not see shal oppose against vs his owne late aduerse nouel doctrine as pretended from the Scriptures in the vnderstanding wherof he doubteth not to prefer his owne priuate interpretation before S. Austin and the other Fathers I can but yet not without commiseration pronounce of such a one (d) Apoc. 22.11 Qui sordidus est sordescat adhuc And I must needes apply vnto him those wordes of our Kinges most excellent Maiesty which he worthily deliuered against Vorstius a principal pretender of this Christian liberty As for (e) In his foresaid declaration p. 63. 64. this Christian liberty saith he which Vorstius doth vrge so much certainly he doth it with no other intention but onely vnder this faire pretext c. to abuse the world c. To abuse Christian liberty in presuming to propound a new doctrine to the world in point of the highest and holiest mysteries of God is a most audacious rashnes and impudent arrogancy And againe (f) Ibid. p. 61. 62. If one particular man may take vpon him such singularity as this how shal he be subiect to general national and synodical Councels c. Wherefore he is plainly discouered to be resolued not to be subiect in any sort to the iudgement of the Church c. for he knowes to wel that the auncient Church c. is against him And this is the reason why he wil not in these pointes submit him selfe to the iudgement of any mortal man but vpon this occasion mantaines his Christian liberty Thus far his Maiesty against Vorstius and indeede against al Protestants who being pressed with the aucthority of S. Austin the other Fathers of the Primitiue Church either for the interpretation of the Scriptures or for our knowledge of the practise of those purest times in matters of faith and religion do finally betake them selues to this desperate refuge of contemning S. Austin and al Fathers vpon pretence of this Christian liberty that al controuersies are to be decyded onely by the priuate spirit interpreting the Scriptures Now lastly as to al Catholicke Readers I conclude that seeing the faith which at this day we beleeue and professe is confessedly the same with that of S. Austines and the other holy Bishops and Doctors of the Primitiue Church that therfore amongst the other greatest blessinges of God bestowed vpon vs we euer esteeme this with highest respect of our happy vocation In due requital and gratitude wherto let vs with al exultation of minde accept and embrace what pressures punishmeÌ„ts and torments so euer inflicted vpon vs for our defence therof yea if death it selfe be vrged let vs rather make choice to dye in our Lord with S. Austin S. Ambrose S. Hierome S. Gregory and the other holy Prelates Martyrs Confessors Virgins of those purest times then to dye the death of the wicked with Aerius Iouinian Vigilantius