SAINCT AVSTINES RELIGION COLLECTED FROM HIS owne writinges from the confessioÌ„s of the learned Protestants Whereby is sufficiently proued and made knowen the like answearable doctrine of the other more auncient Fathers of the Primitiue Church Written by IOHN BRERELEY Quod Patres credunt credo quod tenent tenâ—o quod dâ—cent doceo quod praedicant praedico c. Aquiesce istis et quiescis à me Aug. Tom. 7. contra Iulian. Pelag. l. 1. c. 5. prope finem Printed 1620. D. Augustinus Monachus Perrexit Petilianus ore maledico in vituperationem Monasteriorum et Monachorum arguens etiam me quod hoc genus vitae a me fuerit institutum Aug. Tom. 7. contra literas Petil. l. 3. c. 40. post med Disponebam esse in Monasterio cum fratribus c. capi bom propositi fratres celligere compatres meos nihil habentes sicut nihil habebam et imitantes me vt quando ego tenuem paupertatulam meam vendidi et pauperibus erogaut sic facerent et illi qui mecum esse voluissent vt de communi viueremus c. nulli licet in societate nostra habere aliquid proprium Aug. Tom. 10. de diuersis serm 49. de communi vita Clericorum post init Quantum in hac perfectionis via profecerim magis quidem noui ego quam quis quam alius homo c. Et ad hoc proposituÌ„ quantis possum viribus alios exhortor et in nomine Domini habeo consortes quibus hoc per meum ministerium persuasum est Ang. Tom. 2. epist 89. versus finem S. Austines being a Monke is coÌ„fessed by the CeÌ„tury writers cen 5. c. 6. col 701. TO THE MOS HIGH AND MIGHTY PRINCE IAMES by the grace of God King of great Britaine France Ireland defender of the faith my most gracious dread Soueraigne THe much obserued and no lesse commended care wherwith your highnes endeauoreth to enrich your Princely vnderstanding not forbearing so much as at the time of your bodily repast to haue for the then like feeding of your intellectual part your highnes table surrounded with the attendance conference of your graue and learned diuines in which respect you may not vnaptly be tearmed in the very wordes of Eunapius a liuing liberary walking study addeth a more then ordinary lustre of ornament to your royal estate and encorageth my otherwise fearful humble thoughtes more bouldly to approch and salute your highnes with this saying of S. (a) Lib. 8. indict 3. ep 37. Innocentio prope sin Gregory Si delicioso copitis pabulo saginari beati Augustini opuscula legite And although the viandes hereby thus prepared may in reguard of the Cookes plaine or rather vnskilful workmanship in confection seeme vnworthy of your royal preseÌ„ce for so much yet as they be of them selueâ— soueraigne Antidotes whereby to repel the dispersed contagioÌ„ of dangerous infection and are now placed on the table before your highnes by the attendance and seruice of men to your Maiesty not vngrateful or suspected euen the learnedst Protestantes them selues from whose frequent abounding confessioÌ„ the many hereafter ensuing particulars of S. Austines professed religion are collected I am not without hope that your highnes wil in such respect vouchsaife to esteeme them as not vnworthy either of your owne taist or the view and further tryal of your attending learned diuines And pardon great Saueraigne your meanest yet wel meaning subiect but to put your Maiesty in remembrance that seeing our knowledge in this life is but in (b) 1. Cor. 13.9 part euen by a (c) 1. Cor. 13.12 glasse in a darke sort and that the Sciptures a lone are prescribed by your learnedst diuines for the satisfying quieting of our knowlege in al doubts of religioÌ„ whatsoeuer that your Maiesty would plese to take notice that the said sacred Scriptures are not able to afford vs so much as certaine infallible proofe knowledge of them selues for as the titles of the said bookes can be no certaine proofe of their diuine authority considering that many writinges of like title were forged vnder the (d) See Eusebius hist l. 3. c. 19. et lib. 6. c. 10. S. Aug. contra aduers leg et Proph. l. 1. c. 20. Zozom hist l. 7. c. 19. Hmmelmannus de tradit Apost part 1. l. 1. col 251. et part 3. l. 3. col 841. Aâ—d see 2. Thes 2.2 Apostles names and neuer receiued by the Church for Canonical So likewise Protestant writers expresly teach (e) Hooker in Eccles pol. l. 1. sec 14. p. 86. conclude resolutly that of thinges necessary the very cheifest is to know what bookes we are to esteeme holy which point is confessed impossible for the Scripture it selfe to teach And (f) Ibid. l. 2. see 4. p. 102. 146. Couel in his defeÌ„ce of Hooker art 4. p. 31. it is not the word of God which doth or possibly can assure vs that we do wel to thinke it is his word From whence it is that yet to this present Protestantes so importantly differ in the very Canon of the Scriptures for it is wel knowen that the (g) Adamus Francisci in Margarita Theol. p. 448. Chemnit in exam part 1. p. 55. 56. 57. and in Enchirid p. 63. Hafenref in loc Theol. loc 7. p. 292. Osiand Cent. 4. l. 3. c. 38. p. 399. The Centuristes cent 1. l. 2. c. 4. col 54. Lutheran Churches do stil reiect as Apocryphal the Epistle to the Hebrewes the Epistle of S. Iames the second and third of S. Iohn the latter of S. Peter the Epistle of S. Iudas and the Apocalips of S. Iohn with whom agreeth (h) Loc. com c. de iustific parrag 5. p. 250. Wolphangus Musculus a Caluinist in reiecting the Epistle of S. Iames as erroneous in iustification by workes Now if the Scriptures be coÌ„fessedly thus vnable to afford vs but so much as certaine proofe of them selues then in al true consequence of reasoÌ„ much lesse are they able to direct exempt vs in case of al doubt or question infallibly from error And the rather cosidering that in such case as D. (i) Conference c. 2. diuis 2. p. 68. Raynoldes confesseth It is not the shew but the sense of the wordes of Scripture that must decide controuersies and that touching this questionable sense the Scripture howsoeuer infaliible and sufficient in it selfe which none denyeth yet it is not which is the onely point now pertinent and questionable infallibly sufficient as to vs in her instruction therof as not resoluing and instructing vs therein infallibly because not immediatly of it selfe but onely by certaine meanes (k) Whitaker de Scriptura controuer 1. q. 5. c. 9. p. 251. on our behalfe required as (l) Whitaker ib. p. 521. 522. 523. Reynoldes in his coÌ„fer c. 2. p. 83. 84. 92. namely Our skil in the tongues our waighing the circumstances of the text our conferring of places our
likewise taught that the B. Virgin vowed perpetual chastity for thus he writeth (r) Tom. 6. de sancta virginitate c. 4. prope initium How saith she shal this be done hecause I know not man which truly she would not haue said if she had not before vowed her selfe a virgin to God c. Verily she would not haue asked how a woman should hring forth a sonne promised vnto her if she had married to haue lyen with a man This is so clearly S. Austines religion that D. Fulke confessing the same chargeth S. Austin with a non sequitur saying (s) Against Rhem. Test in Luke c. 1. v. 34. sec 13. although S. Austin gather she vowed virginity yet it followeth not c. And Chemnitius to vse his owne words attributeth (t) Examen part 3. p. 39. And sec p. 56. to Austin this fained vow of Mary which directly saith he impugneth the Scriptures Yea saith Peter (u) De Eucharist et votis col 1609. Martir Austin in his booke of holy virginity beleeueth that B. Mary vowed virginity c. which saith this hereticke al easily know how absurd it is Lastly whereas (w) Instit l. 1. c. 14. parag 5. 6. Hiperius in method Theol. p. 387. 288. and the ministers of Lincolne Diocese in their abridgement p. 74. Caluin other Protestants do vtterly deny the diuers orders of Angels other Prot. them selues translate S. Austin to say (x) In their English translation of the bookes de ciuitate Dei l. 22. c. 30. p. 919. ante med No inferior shal in heauen enuy his superior euen as now the other Angels do not enuy the Archangels Yea Cheâ—â—itiâ—â— alledgeth S. Austin as affirming the diuers degrees of (y) Loc. com part 1. fol. 2. Thrones Dominations Principalities c. Saying further how they differ amongst them selues c. In the next life we shal see face to face Concerning the sacred Scriptures CHAPTER 3. S. Austin teacheth the sacred Sciptures to be discerned for such by the authority of the Church SECTION 1. VVHereas Protestants ordinarily teach that the sacred Scriptures are infallibly discerned by vs from al Apocriphal writinges either by the Scriptures them selues or the priuate spirit S. Austin agreeably with the now Roman Church referreth our certaine knowledge therof to the authority and determination of the Church of Christ saying (b) Tom. 6. contra ep fundamenti c. 5. ante med I would not beleeue the Gospel vnlesse the authority of the Catholicke Church moued me therto c. If thou houldest me to the Gospel I may hould my selfe to them by whose commaundement I beleeued the Gospel and these commaunding I wil not credit thee c. The Authority of Catholickes weakned I can not then beleeue the Gospel c. It is necessary that I beleeue the Actes of the Apostles if I beleeue the Gospel because Catholicke authority doth commend a like both Scriptures vnto me And though sundry (c) In whitakers duplicatio aduersus Stapletonum l. 2. c. 8. p. 387. Protestants labour to euade this by affirming that S. Austin spoke of the time past when he was a Manichee and not as then being Catholicke al the wordes cyted do clearly contest the contrary and accordingly are vnderstoode by the Protestant (d) Centuriae tres cent 2. q. 3. p. 267. Bachmannus in this very sense which we now vrge And Suinglius hauing recyted this former saying of S. Austin in steede of better answeare is not ashamed to geue this vndeserued censure saying (e) Tom. 1. fol. 135. here I intreat your indifferent iudgementâ— that you freely speake whether this saying of Austin may not be thaught more audacious then meete or to haue beene vttered imprudently S. Austin teacheth the bookes of Tobie Iudith Hester Machabees c. to be diuine and canonical Scriptures SECTION 2. SAinct Austin professedly dissented from the Canon of the Hebrewes saying (f) Tom. 5. de ciuit Dei l. 18. c. 36. fine not the Iewes but the Church houldeth the bookes of Machabees for Canonical which saying is so plaine that the Protest (g) In his defence englished art 5. p. 151. Pierre du Moulin affirmeth these wordes of the Church houlding theÌ„ for Canonical to be an added falsification alledging yet not any proofe or testimony thereof whereas al copies are consenting against him In so much as our (h) P. 725. aduersaries english translation of this booke not daring to deny these wordes doth of fraudulent purpose and to make them lesse apparent onely omit this other parcel quos non Iudaei sed because that this but appearing it argueth the said bookes to be Canonical in the same sense wherein they were by the Iewes reiected and therefore properly Canonical But concerning al the bookes now in question S. Austin comprehendeth them at once with the other vndoubted Scriptures vnder one and the same word Canonical saying (i) Tom. 3. de doctrina Christiana l. 2. c. 8. ante med The whole Canon of the Scriptures is contained in these bookes following and then next immediatly numbring them vp he placeth in ranke with Genesis Exodus c. the other now controuerted of Tobie Iudith Hester c. which Protestants generally reiect for Apocriphal And whereas S. Austin was present and (k) Council Carthag 3. fine subscribed to the Carthage Councel in the same it was vniuersally decreed (l) Concil Carthag 3. can 47. That besides the Canonical Scriptures nothing should be read in the Church vnder the name of diuine Scriptures now the Canonical Scriptures are Genesis Exodus c. wherwith it in order reckneth the other bookes now in question most euidently so placing and ranking them vnder the foresaid title of Canonicas Scripturas and of such as are to be read in the Church sub nomine diuinarum Scripturarum And though M. Moulins obiecteth that S. Austin saith (m) His defence p. 152. and see Aug. tom 7. contra Epist Gaudentii l. 1. c. 31. circa med The booke of Machabees is receiued not vnprofitably of the Church if men read it soberly yet 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 indifferent zeale followed in reguard whereof S. Austin requireth this sobriety And he further explaineth this which M. Moulin omitteth saying (n) Ibidem tom 2. ep 61. post med The Scripture of the Machabees touching Raze his death haith tould how it was done but not commended it as though it were to be done Euen as the booke of (o) Cap. 16.30 Iudges reporteth the like of Sampson whom yet the (p) Hebr. c. 11.32 And see Aug. de ciuit Dei l. 1. c. 21. Apostle commendeth Againe to that other often answeared cauil of our aduersaries that the foresaid Councel of Carthage here mencioneth fiue bookes of Salamon whereas we haue but
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
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
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
before the seueral rytes vsed in ordaining Bishops Preistes Deacons Subdeacons Acolites Exorcistes Readers and Doorekeepers In some wherof are mentioned Chalice Paten Cruet Towel Waxen candles for Church lightes bookes of Exorcisme c. Al which is confessed and reproued by Osiander for (r) Cent. 5. l. 1. c. 1. p. 4. 5. superstitious It was likewise decreed in the 4. Carthage (s) Can. 41. Councel that the Deacon should onely weare the Albe in time of the sacrifice or reading Of which Canon Osiander also saith (t) Cent. 5. p. 10. these thinges smel of the idle Roman pontificial Ceremonies S. Austin likewise (u) Tom. 4. quaest vet et nou Test q. 46. post med mencioneth as is also confessed by M. (x) 2. part of the answ p. 194. Hutton the vestiment called Dalmatica worne by Deacons But to conclude many in one M. Parker affirmeth that (y) Against symbolising part 1. c. 1. p. 52. The Fathers wil haue the garments to be religious which are vsed in the Church Lastly concerning Matrimony S. Austin (z) See before c. 12. before mencioned the Preistes blessing of the Bride and Bridgroome S. Austin teacheth sundry Ceremonies concerning prayer now vsed in the Roman Church SECTION 2. TO forbeare the many other Ceremonies which would require a larger discourse and to recite but some few of those which are concerning prayer And first concerning euen the Rogation weeke D. Boyes auoucheth that (a) Exposition of the dominical epistles the spring part p. 219. 220. It is more then probable that rogations were in the Church before the dayes of S. Austin in proofe wherof he alledgeth diuerse of S. Austins wrytinges Concerning Canonical houres S. Austin aduiseth thus (b) Tom. 10. de temp serm 55. post init vpon the vigils ryse more early aboue al thinges assemble together at the third the sixt and the ninth houres And concerning prayer towardes the East the Centuristes confesse and say of Austin that he (c) Cent. 5. c. 6. col 677. l 2 de sermone Domini in monte testifyeth that they did pray standing and with their faces towardes the East And the like is confessed of S. Basil and the other Fathers by the same (d) Cent. 4. col 432. Centuristes In like sort S. Austin mencioneth (e) Tom. 4. de cura pro mort c. 5. post init our kneeling dowen our stretching out our handes our lying prostrate vpon the ground our (f) Tom. 10. de verbis Domini ser 8. post init and de temp ser 48. and tom 8. in Psal 31. enar 2. ante med knocking of our brestes as Ceremonies helping to better deuotion in prayer He commendeth also the signing of our foreheades with the signe of the Crosse The people saith (g) Tom. 6. cont Faust Manich. l. 12. c. 30. circa med he are marked in their foreheades with the signe of our Lords passion in preseruation of their saifty and (h) Tom. 9. in Euang Ioan. tract 3. post init he would not haue a star to be his signe in the foreheades of the faithful but a Crosse Yea speaking of him selfe and his owne practise he glorieth of the Crosse in these wordes (i) Tom. 8. in Psal 141. circa med and tom 9. in Io. tract 36. and tom 8. in Psal 46. I am so far from being ashamed of the Crosse that I do not keepe the Crosse of Christ in a hidden place but I carry it in my forehead yea further speking against the Pagan contemning the Crosse he saith (k) Tom. 8. in Psal 141. circa med Let him insult against Christ crucified let me see the Crosse of Christ in the foreheades of Kinges He likewise affirmeth that (l) Tom. 2. ep 178. mult post med and tom 7. cont lit Petil. l. 2. c. 78. and see Willet vpon the Romans in c. 16. p. 737. confessing this Al nations do sing Amen and Alleluia in the Hebrew wordes which saith he neither the Latin nor the barberous may translate And that (m) Tom. 3. de doc Christ l. 2. c. 11. prope init And see this confessed by Fulke against Rhem. Test in reuel 19. 4. sect 2. for the more sacred authority of the wordes so remaining The Centuristes also report from him concerning the practise of the Christians in those times that (n) Cent. 5. c. 6. col 692. as before Easter they spent the Lent with affliction of the body as haith beene said before so after Easter they spent the Quinquagesima or dayes betweene Easter and Whitsontide with much ioy so that c. they vsed Alleluia in their Hymnes and Canticles as Austin relateth Tract 17. in Icanet Ep. 86. 119. Of this also saith S. Austin him selfe (o) Tom. 8. in Psal 106. prope init tom 10. de temp ser 151. circa med there is Alleluia and twise Alleluia which at certaine times we are accustomed solemly to sing according to the auncient tradition of the Church Againe speaking of Easter time he saith that then (p) Tom. 2. ep 119. ad Ianuar. c. 15. prope fin fastinges are released and we pray standing c. and Alleluia is sung And according to this M. Hooker (q) Eccles pol. l. 5. sec 71. p. 199. 205. 215. And see Aug. Tom. 8. in Psal 110. post init approueth the Churches appointing of seueral times some in signification of our ioy and others of our sorrow S. Austin with the fift Carthage Councel decreeth that (r) Can. 6. as often as any doubt is had of Churches whether they be consecrated without al feare let them be consecrated Of this Canon Osiander saith (s) Cen. 5. l. 1. c. 33. p. 157. and see the Centuristes cent 5. col 644. the other part of this chapter concerning the cosecration of Churches is superstitious The Church thus consecrated S. Austin affirmeth it to be a sanctuary for persons fleeing therunto wherof he writeth thus to Bonifacius (t) Tom. 2. ep 187. prope init And see tom 5. de ciu Dei l. 1. c. 4. and the Centuristes cent 5. col 720. 721. thou hast taken violently a man out of the Church c. therefore restore him againe saife to the Church whom thou most irreligious hast taken away c. and I do excommunicate thee vntil c. And Osiander recyteth and reproueth as (u) Cent. 5. l. 2. c. 28. p. 294. and see Socrat. hist l. 6. c. 5. Concil Agath can 29. Tolet 12. can 10. and Ilerdense can 8. and Matisconense 2. can 8. wholly superstitious the 5. Canon of the Arausecau Councel in which it was decreed that such as fled to the Church ought not to be deliuered vp but defended for the reuerence and intercession of the holy place Concerning also seueral parcels of the Masse S. Austin speaking of Kyrie leison affirmeth that (x) Tom. 2. ep 178. versus fin Al Christiā Greekes
the fast of Lent the vnmarried life of Preistes Baptisme of laye persons in case of necessity the manner of sacrifycing c. Whitaker answearing therto iustifyeth the same saying (d) De Eccles controu 2. 9. 5. p. 299. wheras Bellarmine alledgeth certaine testimonies from Caluin and the Century writers as noting certaine errors of the auncient Fathers which were common to them with the Papistes as namely freewil merit Limbus Inuocation of Sainctes the vnmarried life of Preistes satisfaction and certaine other such like c. before mencioned by Bellarmine I answeare therto that it is true which Caluin and the Century writers haue written that in many thinges the auncient Church erred as in Limbus freewil merit of workes and in the residue of those other before recyted Agreeably hereunto also acknowledgeth (e) Nouum testam praefat ad Principem Condensem Beza of the times of Ciprian Austin and Chrisostome that euen then Satan did laye the first foundation in Greece of inuocation of the deade wherto some Bishops of cheifest note were so far from opposing them selues c. that they did not only not expresse the opeÌ„ superstitions arising but also nourished them c. Hence those opinions of freewil c. affirming presently after that the knowledge of prouidence freewil faith and free iustification was as then almost oppressed with the commentaries of the Grecian Bishops c. At the same time inuocation of the deade preuailed and the foolish opinion of single life which shamful errors being openly defended the multitude also of Ceremonies increased c. and the Monkes in Aegipt and Syria c. almost al admired as Angels prayers also for the deade begun then to be vsed more freely and the Platonical question concerning Purgatory fire c. This acknowledgment of Beza is so certaine that the Protestant (f) Asinus Auis sec 43. p. 60. Holderus purposly preuenteth al extenuation or excuse therof M. (g) In Apoc. in c. 14. p. 382. Brightman hauing named S. Athanasius Basil Chrisostome Ambrose Hiâ—rome Augustine c. auoucheth further that they were in words condemning Idolatry but indeed establishing it by inuocatioÌ„ of Saincts worshiping of Reliques such other like wicked superstitions affirming yet further that no more pure doctrine can be drawen out of their writinges then any profitable notion be gathered by the beating of the waues In like sort M. Napier recordeth that (h) Vpon the reuelation p. 361. The Bishops staf the Archbishos cloake or pale c. Item their holy water their Chrismes in Baptisme the shauing of their heades their golden and siluer vessels in the Church their Albes and Corporals of linnen for the Altar their consecration of the Altar the obseruation of dayes c. the fasting in Lent from flesh the choice of meates the pretended chastity of the Cleargy the celebration of Masses in memory of Martyrs the adoration of the Crosse were al instituted and deuised and arose about the 313. yeare of Christ together with the style of Primacy vsurped by the Roman Bishop The (i) Ib. p. 362. supper of the Lord was then degenerate and turned ouer to the Masse to be celebrated for deade men c. and mixed with water In the (k) Ib. p. 363. 20. Articles of the first Councel of Nice are superstitious rytes euen the obseruation of dayes to wit of peace or indulgence and superstitious penances c. Thâ—se and diuerse other abuses and superstitious rites creeped in in the outward visible face of the Church in Siluester the first his dayes The Century writers in their fift Century being that age wherin S. Austin flourished affirme that as theÌ„ (l) 〈◊〉 dedic euery where Monasteries and Celles of Eremites were builded and that they had for their praisers Austin Chrisostome and others most excellent men Hence also the cheife articles of faith of free remission of sinnes by faith in Christ began to be obscured and defyled c. The doctrine also of good workes was diuersly corrupted c. They attributed saluation to them with reproch and iniury to the merit of Christ c. The light also of true inuocation began to be obscure c. Afterwardes also because ouermuch should be challenged to the merits and worship of deade men in this age also rise vp the worship of Reliques c. running to peeces of Sainctes as they were commonly thought Therefore these cheife heades being adulterated it is easy to conceaue that in the other parts also of heauenly doctrine sincerity was many wayes corrupted c. The Roman Bishops not onely greedily but also impudently sowed the seedes of their Primacy or eminency aboue other Churches of the world c. Rome formerly the head mistres of the world is becom the seat of Antichrist c. more particularly they charg the Fathers of this age as erring in our Catholicke doctrines of (m) Cap. 4. col 500. freewil of (n) Col. 504. Iustification of good (o) Col. 506. workes of (p) Col. 510. prayer of human (q) Col. 513. Traditions of (r) Col. 513. virginity of (s) Col. 513. Penance of (t) Col. 515. Baptisme of the Lords (u) Col. 517. supper of (x) Col. 518. marriage of the (y) Col. 520. Church of the place of (z) Col. 520. soules and of the (a) Col. 523. Canonical bookes In al which they recyte and reiect their particular sayinges And the like also might be seene vnder the titles of (b) Cap. 7. col 774. Primacy of (c) c. 6. col 684. Lent of (d) Col. 697. Reliques and their translation of (e) Col. 700. Monkes of (f) Col. 714. Heremites and the Ceremonies (g) Col. 727. of Baptisme In so much that Osiander auoucheth that (h) Cent. 5. l. 1. c. 1. p. 1. Most diuines of this Century did no litle diuert from the purity of Apostolical doctrine vnto human opinions and Traditions c. In this Century Antichristianisme was conceiued in the braine of Ambitious Bishops c. So confessedly auncient are both the foresaid rites and doctrines of our Catholicke religion from the abounding testimonies of the Centuristes Osiander Caluin Beza Whitaker Brightman and Napier And here it may be wel obserued that the foresaid Protestants reiecting the Fathers thus in general for agreeing with Catholickes in al the foresaid points of faith that this preuenteth and confuteth D. Mortons vsual euasion throughout his Appeale in pretending that the Fathers held these pointes but in other manner then we Catholickes now do as though the Fathers agreed with vs in wordes tearmes and differed from vs in meaning Ad now lastly hereunto that in reguard of our foresaid sympathie with the Fathers in matters of faith and religion that D. Whitaker further auoucheth (i) â—ontra Duraeum l. 6. p. 4â—3 The Popish religion to be a patched couerlet of the Fathers errors sowed together And
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
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