three I do once more in answeare therto explaine that the Councel vnder those fiue bookes of Salamon comprehendeth also the other two bookes of Wisdome and Ecclesiasticus both which as S. Austin further explaineth (q) De doctrina Christiana l. 2. c. 8. circa med were said to be Salamons in reguard of a certaine resemblance of stile But the truth hereof is so clearly defended by the Carthage Councel and S. Austin that our aduersary Mathaeus (r) Tract tripart theol p. 46. Hoe confesseth and reproueth the Carthage Councel in these wordes The Councel of Carthage haith decreed for Canonical al the bookes of the old Testament excepting the third and fourth of Esdras the third of Machabees c. I ad that the Councel of Carthage ought not to haue Canonized more bookes because it had not authority c. To which the French Prot. Poliander addeth saying (s) In his refutation p. 44. To come now to the error of some Councels the Councels of Carthage and Florence haue enrouled for Canonical bookes and as diuinely inspired c. The bookes of Tobie Iudith Wisdome Ecclesiasticus and the Machabees c. And the Popes Innocentius and Gelasius haue reckned these bookes among the Canonical c. And to be breife S. Austin is so clearly ours in this waightiest point concerning the number of the sacred scriptures that he with the foresaid Councel is therefore sharply reprehended by (t) Hist sacram part 1. p. 160. Lub de principiis Christ dog l. 1. c. 4. p. 8. Hip. in method theol l. 1. p. 46. Bucer in his scrirpta Anglicana p. 713. Zanch. de sacra Script p 32 33. Field of the Church l. 4. c. 23. p. 246. 247. Reynoldes in his conclusions annexed to his conference conclus 2. p. 699. 700. Hospinian Lubbertus Hiperius Bucer Zanchius D. Field and D. Raynoldes S. Austin teacheth that one text of Scripture may haue diuerse true senses SECTION 3. DIrectly contrary to (a) Confut. of Purgat p. 151. Willet in his sinopsis p. 26. D. Fulke and D. Willet S Austin teacheth with vs that one text of Scripture may haue diuerse true senses saying (b) Tom. 1. l. 12. confes c. 31. initio when one saith this meant the Scripture which I do another saith yea that which I do I thinke I speake more religiously in saying why not both if both be true and if a third and fourth c. why not al which in diuerse other places he so often repeateth and confirmeth that sundry (c) The diuines of Geneua in their propositions and principles c. c. 52. p. 149. Zanchius de Scriptura p. 422. 424. 425. Aretius loc com loc 59. p 187. 177. The author of Catholicke Traditions p. 86. 112. Bilson in his suruey p. 418. Prot. authors do assent to his iudgement therein Now this truth supposed it fully preuenteth our aduersaries vsual euasion in many pointes of controuersy as for example where we alledge the Fathers expounding some texts of Scripture in behalfe of Purgatory Prot. do commonly obiect the same or some other Father vpon occation of other applicatioÌ„ vnderstaÌ„ding thereby the tribulation of this life so opposing this against the other which exposition the said Fathers neuer intended but admitted both the said senses And the like instance might be geuen of our aduersaries like euasion in other pointes of doctrine as namely in the further exposition of Tu es Petrus et super hanc Petram c. Hoc est corpus meum c. and sundry such like Now this is so certainly S. Austines doctrine that the Prot. (d) In the ministers defene for refusal of subscription part 1. p. 61. Hutton accordingly alledgeth and confesseth the forecyted saying of S. Austin to this purpose S. Austin teacheth that besides the sacred Scriptures the TraditioÌ„s of the Church are to be receiued and beleeued as also that al hereticks do insist only vpon the Scriptures SECTION 4. COncerning the question whether the Scriptures do containe al needful pointes of faith and saluation not onely by general direction to (e) Hebrewes 13.17 Obey our Prelates (f) Math. 18.17 Heare the Church hould (g) 2. Thes 2.15 the Traditions c. which we graunt and in which sense the Fathers do often commend the Scriptures perfection but also so particularly as that there should be no neede of any vnwritten Traditions which we deny Protestants affirme S. Austin disputing against Ciprians error of rebaptizing (h) Tom. 7. de Baptismo contra Don. l. 5. c. 23. ante med saith The Apostles commaunded nothing herein but the custome which was opposed against Ciprian is to be beleeued to haue proceeded from their tradition as many thinges be which the vniuersal Church houldeth and are therfore wel beleeued to haue beene commaunded by the Apostles although they be not found writen And speaking of the Baptisme of Infants he (i) Tom. 3. de Gen. lit l. 10. c. 23. prope finem auoucheth that it were Not at al to be beleeued if it were not an Apostolical Tradition Againe (k) Tom. 2. ep 118. ad Ianuar. c. 1. Those thinges which we obserue not written but deliuered which are kept al ouer the world ar to be vnderstod to be obserued as decreed either by the Apostles the selues or general Councels And so likewise (l) Tom. 3. de doctrina Cristiana l. 4. c. 21. prope initium And in concil Carthag 3. can 24. The mixture of water with wine in the Chalice he confirmeth from Tradition which his sayinges are so euident for Apostolicke Traditions that M. (m) In Whirguiftes defence p. 103. Carthwright answearing thereto saith To allow S. Austines saying is to bring in Popery againe Adding (n) Ibidem in Carthwrightes his 2. â—eply part 1. p 84. 85. 86. further that If S. Austines iudgement be a good iudgement then there be some thinges commaunded of God which are not in the Scriptures and thereupon no sufficient doctrine contained in the Scriptures Lastly whereas M. Carthwright and others do vsually (o) In Hookers Eccles pol. l. 3. sec 7. p. 118. obiect against vnwritten Traditions certaine obscure and by vs often answeared sayinges of S. Austin and other Fathers our learned aduersarie M. (p) Ibipem p. 119. Hooker forbeareth not in our so cleare a cause by his special explication and answeare to explaine and cleare them to our handes so that al further answeare I deeme ouer tedious and vnworthy I wil now conclude this point with but remembring how peculiar S. Austin maketh it vnto heretickes to insist vpon onely Scripture To which end he induceth the Arian hereticke saying then to Catholickes as Protestants Puritans Brounistes Anabaptiistes c. do now say to vs If (q) Tom. 6. contra Maximinum l. 1. prope init prope finem you bring any thing from the Scriptures c. it is necessary that we heare it but these words
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
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
praier diligence c. Al which though endeauored by vs with al possible care are yet as being actions on our part most clearly not infallible but humane and subiect to (m) Lubbeâ—tus de princip Christian dog l. 6. c. 13. p. 442. Whitaker de Eccles controuer 2. q. 4. p. 221. error And such as the same notwithstanding Luther and many other his followers haue euen according to our aduersaries censures no lesse confessedly then greeuously (n) Whitguift in defence p. penult Bridges in def of the gouernment p. 559. Hospin hist sacram part 2. fol. 14. 44. 55. 49. 57. erred and therin persisted (o) Luther de caen a Domini tom 2. Germ. fol. 174. euenconcerning such pointes of doctrine as they from their owne careful obseruation of these foresaid meanes held for most certaine vndoubted cleare And the like might be exemplifyed in the (p) In their Apol. p. 103. Broumstes (q) Hooker Eccles pol. in pref sec 8. p. 38. Anabaptistes (r) Carrh wright in his second reply part 1. p. 18. 509. Puritanes (s) Caluin Tract theol p. 533. c. Libertines and (t) Colloq Ratisbone Lutheranes whoal of them in like manner haue no lesse carefully conferred and seriously pretended the Scriptures in defence of their so many different errors which each of them seuerally apprehended for vndoubted true and yet the same notwithstanding al of theÌ„ confessedly erred Vpon due consideratioÌ„ therefore had of these premises so necessarily inferring our owne incertanty al foresaid pretence of Scripture to the contrary notwithstanding and like further obseruation that the cheife question of the Canonical Scriptures theÌ„ selues is determined to vs not by Scripture it selfe as haith (*) See here before at e. f. beene shewed nor (u) Whitaker aduersus Stap. l. 2. c. 6. p. 370. l. 2. c. 6. p. 357. by priuate testimony of the spirit but according to the learnedst (x) The author of the treatise of the Scriptures and the Church c. 16. fol. 75. Whitaker cont Staplet l. 2. c. 4. p. 298. 300. Chemnit in examen part 1. p. 69. Lubbertus de princip Christian dog l. 1. c. 4. p. 18. Protestants by iudgement of the Church which confessedly (y) Fulke his answeare to a count Cath. p. 5. Iewel in def of the apol part 2. p. 242. Witaker contra Stap. l. 1. c. 5. p. 69. had the assistance of the holy Ghost in her infallible discerning to vs which bookes of Scripture were sacred and which not wherby also is further argued or rather conuinced her no lesse needful assistance of the same spirit in her like discerning to vs the sense (z) Chemnit in ex am part 1. p. 74. Sarâ—â—ia in defen tract cont Bezam p. 8. of the said Scripture for what auaileth it vs to be made certaine of the bookes and left incertaine of the sense What reason can our aduersaries allegde wherby to acknowledge the Churches priuiledge in the one deny it where it is no lesse needful in the other It cannot therfore I hope in these times of so great doubt question seeme either vnfitting or vnsafe that for our owne more certaine instruction in the doctrine of the Primitiue Church which both parties acknowledge for the true Church we should make humble recourse vnto the receiued and renowmed writinges of S. Austin a principal member of the said church who liuing so long before these our times and being in such respect indifferent to our late since vprisen controuersies is by our learned aduersaries professedly reuerenced as the vndoubted (a) See hereafter c. 1. h. c. best witnes since the Apostles times of Apostolicke doctrine Neither can the perswasion which is oftentimes setled and growen strong in vs by education afford any infallible certanty to your greatest Maiesty or your learned diuines whereby to secure your selues from error as might be made plaine without al further needful discourse by example not onely of sundry auncient Kinges and (b) See the Protest Apol. tract 2. c. 3. sec 6. parag 2. p. 513. at s Emperours who brought vp in Arianisme did thereupon imbrace and by their lawes establish the error therof as a truth most consonant to the Scriptures but also of diuerse moderne Lutheran Princes as of Denmarke Saxony Brunswicke c. who vpon their like education in Lutheranisme do professe as not to be questioned their monster of (c) See Whitguifâ— in his defence of the answeare p. penult Bridges in his def of the gouernement l. 7. p. 559. Hospin in hist Sacram fol. 14. 44. 55. 49. 57. And part 2. fol. 245. 282. 286. 287. vbiquity and other now dissenting opinions condemning therupon the aduerse doctrines of Caluin and Suinglius for (d) Luther Tom. 2. Wittenberg fol. 503. and tom 7. fol. 382. Fulke against the defence of the censure p. 101. 155. Hospin hist saciam part 2. fol. 183. errors most execrable In like sort the reformed Churches so are they (e) By Hooker in Eccles pol. l. 4. sec 8. p. 101. 183. styled of Transiluania Poland and hungary who being Antitrinitaries and yet otherwise (f) See Gratianus Prosper in his instrumen tum doctrinarum c. onely differing from the Caluinistes in the doctrine of the Trinity the Baptisme of infants haue together with their milke sucked the poyson of Arianisme are vpon this like ground euen to this present so carried away against our receiued doctrine of the blessed Trinity that they forbeare not to compare it to the (g) See Osiander cent 16. l. 2. c. 22. p. 209. three headed Cerberus condemning the same in their sundry (h) Gratianus Prosper Socinus Gentilis Seruetus Blandrata and other new Arians published writinges stored with plentiful alledged testimonies of Scripture for the cheifest brand of al Popish and Antichristian (i) See Osiander cent 16. l. 2. c. 22. p. 209. corruption And as we can not assure our selues but that in case of our like supposed educatioÌ„ in those opinions so once in like manner established with the current and countenance of the state our iudgements no lesse then theirs in like sort might haue beene preoccupated and transported with the same errors so their example affordeth vs iust forwarning not to rest secure vpon the appearing probability of any such like setled perswasion whatsoeuer And so much the lesse if we not onely obserue ingeneral the great reuoult of late made by so many of the learnedst Caluinistes from Caluins former receiued so much applauded (k) See Willet in Rom. c. 9. p. 442. Melancth in Con. Theol. part 2. p. 111. Hemingius de vniuersali gratia Snecanus in method de script p. 124. 430. 441. Castalio in his booke hereof de praedest Fox in Apoc. p. 473. sundry others doctrines concerning Reprobation induration vniuersality of grace (l) So did Caluin Beza and the French Protestantes and our now
our times was in dislike with greater volumes as al weryed or rather offended with prolixity of discourse In which respect you moued me to vndertake as my health whould permit some such short labour as might become grateful thereupon propounding for matter fitting to be hanled the doctrine of S. Austin concerning the many now controuerted pointes of religion wherof you willed me to collect set downe for euery one some litle And albeâ—t that your thus directing me to such enioyned breuity which in case of the aduersaries answeares thereto lyeth commonly open to the inconuenience of great disaduantage be contrary to that forme of larger discourse which (a) Tom. 2. ep 23. Bonifacio post med S. Austin obserued from Nebriclius for necessary who affirmed that in a great question he hated a short answeare the more yet that I haue sithence considered of your motion the more with al did I as condescending to the necessity of the times incline so breifly as the matter wil permit and without al affected curiosity of wordes to vndertake in satisfaction therof this ensuing labour as receiuing I must confesse no smale encoragement thereto both from auncient writers and Doctors and our moderne Protestant aduersaries them selues al of theÌ„ approuing much commending S. Austin and his (b) Ep. to S. Aug. extant in Austines workes Tom. 2. ep 25. prope initium doctrine S. Hierome saith to S. Austin I haue alwaies reuerenced thy sainctity with that honor which is fitting and I haue loued our Lord and Sauiour dwelling in thee c. increase in vertue thou art famous in the world Catholickes do worship thee as the builder againe of the auncient faith c. S. (c) Extant in S. Austin Tom. 2. ep 31. paulo post initium Paulinus Bishop of Nola in his like Epistle to S. Austin tearmeth him the salt of the earth and the light worthily placed vpoÌ„ the candlestick of the Church (d) Ep. ad quosdaÌ„ Galliarum Epis extant Tom. 1. Con. cil Caelestinus saith we haue alwaies accompted Austin a man of holy memory for his life and merits of our Communion c. whom we haue long sicne remembred to haue beene of so great knowledge that by our predicessors he was alwaies esteemed amongst the best Maisters Prosper (e) Lib. 3. de vita contemp cap. 31. describeth S. Austin to be sharpe of wit c. painful in Ecclesiastical labours cleare in dayly diputations c. Catholicke in his expositioÌ„ of our faith c. yea he slyleth him (f) Ep. de gratia et de lib. arb ad Ruffinum The cheife portion of the Preistes of our Lord of that time And the like deserued prases are largely geuen to S. Austin by (g) In his epistle extant Aug. tom 2. ep 37. Possid in vita Aug. Hil. ep ad Aratum Vic. l. 1. de persec Vand. Cas in prologo super Psalterium Seuerus Sulpitius Possidonius Hillarius Victor Cassiodorus and sundry others But the splendour of his deserts is so shyning as that euen the learnedst Protestants rest in greatest admiratioÌ„ therof So D. (h) Tom. 7. Wittenberg fol. 405. Luther affirmeth that since the Apostles times the Church neuer had a better Dactor then S. Austin And (i) Loc. com clas 4. pag. 45. after the sacred Scriptures there is no doctor in the Church who is to be compared to Austin Doctor (k) Answeare to Iohn Burges pag. 3. Couel affirmeth that he was A man far beyond al that euâ—â— were before him or shal in likelihood follow after him both for diuine and humane learning those being excepted that were inspired With whom agreeth Doctor (l) Of the Church l. 3. fol. 170. Field tearming Austin the greatest of al the Fathers and worthiest diuine the Church of God euer had since the Apostles times which so high commendation made of him is not the onely priuate iudgement of these few for an other (m) Gomarus his speculum verae Ecclesiae pag. 96. Protestant writer acknowledgeth that Austin of al the Fathers is houlden most pure in the opinion of al. And M. (n) Monas Tessagraphica c. in proâ—m p. 3. Forrester styleth him That monarch of the Fathers S. Austin But not onely S. Austin personally but euen the age wherein he liued for sainctity and learning haâ—th beene euer and very specially houlden for most renowmed So D. (o) In his letter to Sir Fraucis Knowles extant in the treatise entituled informations from Scotland p. 80. Raynoldes affirmeth that The time of S. Austin was the most storishing time that euer happened since the Apostles dayes either for learning or zeale Yea saith M. (p) His tryal of the Romish Cleargy p. 293. Wootton The Church in S. Austines time by the blessing of God was so enlarged that it had the possession of many partes of the world And that in comparison of it the Arian heresy was but in corners Caluin (q) Institut l. 3. c. 3. sec 10. him selfe hereupon yet further acknowledging that Austin onely is sufficient to shew the iudgement of the auncient Church In so much as M. (r) His Retentiue p. 85. Fulke forbeareth not to beare the world in hand that to vse his wordes the Popish Church is but an heretical assembly departed from the vniuersal Church long since Augustines departure out of this life wherto D. (s) Answeare to F. Campion in English in the contents fol. a. 2. parag 28. Whitaker addeth that Austin was wholly on the Protestants side Now as it cannot vpon these premises be denyed concerning S. Austines religion ingeneral but that euen in our aduersaries iudgement it vndoubtedly was the same religion which the Apostles pubiished and deliuered to posterity so can I not but ioyne with you in resting hopeful that if I can be able though but breifly yet truly to make it appeare that the particulars of S. Austines doctrine touching the seueral points at this day in controuersy were consonant and agreeable with our now professed Catholicke religion this then wil fal out to be a matter vnto our aduersaries very perswading and to al indifferent readers no lesse then conuincing that our said religion is the very same for truth substance with that vndoubted Primitiue faith which the Apostles them selues first taught and deliuered afterwardes by their successors to S. Austin And for so much as S. Austin liuing so many ages before our times and as then ignorant of our late since vprysing and dayly encreasing controuersies could not foresee to leaue behind him direct and pnuctual resolution to euery of our now occurring particular doubtes or further to entreate of them then as was casually ministred to him by the accidental occasions of those times the due obseruation herof doth premonish the indifferent reader as discerning the sunnes great brightnes though shyning to him but through a slender creuise how to esteeme of that litle in comparison which shal so appeare
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
which be besides Scripture are in no case receiued of vs seeing our Lord doth admonish vs saying In vaine they worship me teaching the commaundements of men And elswhere he affirmeth as common vnto al (r) Tom. 3. de Trinitate l. 1. c. 3. prope n. Hereticks to endeuor to defeÌ„d their false deceiptufl opinioÌ„s out of the Script As it is in part confessed and obserued of him and others by the Protestant (s) Symphonia c. 1. p. 96. Polanus Yea he further auoucheth that (t) Tom. 3. de Gen. ad lit l. 7. c. 9. propc fin Not for any other cause they become heretickes but for not vnderstanding the Scriptures aright they obstinatly defend their false opinions against the truth of the Scriptures And that (u) Tom. 9. in Ioan. tract 18. prope init Heresies do not rise c. but when good Scriptures are not wel vnderstood In which respect he saith truly of heretickes (w) Tom. 7. de Bap. contra Don. l. 3. c. 19. post med Scripturas tenent ad speciem non ad salutem they haue the Scriptures for a shew but not to their saluation And agreeably with S. Austin saith S. (x) Orat 2. contra Constantium l. ad Constantium cyted by Polanus in Symphonia p. 95. Hillary remember that there is no hereticke which doth not faigne the blasphemies which he teacheth to be according to Scriptures Yea saith S. (y) Disput contra Arianos Athanasius cyted by (z) In Symphonia p. 95. Polanus euery heresy is masked with the doctrines of Scriptures whereupon (a) Lib. de praescript see S. Hierome ep ad Paulinum Tertulian premonisheth against the vncertaine encounter with the heretickes by Scripture Concerning the Church of Christ CHAPTER 4. S. Austin teacheth that the Church of Christ is freed from error SECTION 1. DIrectly contrary to the general doctrine of Protestants impugning that special priuiledge of the Church of Christ being freed from error S. Austin agreeably with vs Catholickes is so plaine and ful herein to the opposite as that he doubteth not to refer vs to her final determination in al questions of doubt and difficulty for speaking of the Rebaptising of hereticks he saith (c) Tom. 7. contra Crescon l. 1. c. 33. init Although example of this be not brought out of the Canonical Scriptures â—ot the truth of the same Scriptures is houlden of vs in this matter when we do that which now pleaseth the vniuersal Church which the authority of those Scriptures commendeth that so because the holy Scripture connot deceiue whosoeuer feareth to be deceiued with the obscurity of this question let him take councel therein of the same Church which without al ambiguity the holy Scripture demonstrateth Yea he fur-auoucheth that (d) Tom. 2. ep 118. c. 5. circa med It is a point of most insolent madnes to dispute against that which the vniuersal Church thinketh In so much as he faith (e) Tom. 7. de Bapt. cont Don. l. 7. c. 53. cir med Of the Churches vniuersal consent in any point of doctrine Id autem sit securae voâ—is asserere it is secure to affirme it And lastly he affirmeth the decree of a general CouÌ„cel to be (f) Tom. 7. cont duas ep Pelag l. 4. c. 12. prope fin competens sufficiensque Iudicium a competent and sufficient iugdement S. Austin teacheth that the Church of Christ is Catholicke or vniuersal SECTION 2. THough the very name of Catholicke be so vngratful and odious to the auncienter heretickes that the (g) Aug. tom 7. l. 1. cont Gaudent c. 33. prope init et post med Donatists termed the sam an humane fiction which yet saith S. Austin are wordes of blasphemie as also to the more nouel sectaries D. (h) Against Rhem. Test in Act. 11.26 sec 4. Fulke confessing that some Lutherans haue altered the word of the Creed and for Catholicke put Christian And (i) Praefat. Noui Testamenti Anno. 1605. And see the Lutherans in colloq Altemberg in Respons ad accus corrupt fol. 154. 353. Beza styling it The most vaine tearme Catholicke yet S. Austin so highly esteemed thereof that he said (k) Tom. 1. de vera religione c. 7. paul ante med We must hould the communion of that Church which is named Catholicke not onely of her owne but also of her enemies for wil they nil they Heretickes and Schismatickes when they speake not with their owne fellowes but with strangers cal the Catholicke Church nothing els but the Catholicke Church for they could not be vnderstood vnles they discerne it by this name wherewith she is called by the whol world And though it be common to Protestants with former heretickes in wordes to style them selues Catholickes yet saith S. (l) Tom. 6. l. cont epist fundam c. 4. circ med Austin whereas al heretickes would be called Catholickes yet if a stranger aske the way to the Catholicke Church no hereticke dare shew his owne Church or house And the like saying is to be seene in S. (m) Catech. 18. Ciril And euen so at this day the name Catholicke is ordinarily appropriated to vs Roman Catholickes by M. (n) Act. mon. p. 613. Sleid. in the english history l. 7. fol. 96. et l. 10. fol. 127. Iac. in his reasons taken out of Gods word p. 23. 73. 74. 24. Wilkes in his obedience pag. 39. Dres in Millenar 6. p. 214. Humf. in vita Iuelli p. 102. 100. Fox Sleiden Iacob Wilkes Dresserus Humfrey and al other writers Yea this name Catholicke was so powerful with S. Austin as that he made it one special motiue as now the like it should be to vs for to preserue and keepe him in the Churches bosome saying hereof (o) Tom. 6. cont epist fundam c. 4. circa med Lastly the very name Catholicke houldeth me c. which wordes are so vndenyable that D. (p) Against Rhem. test in Act. Apost c. 11. v. 26. see 4. Fulke granteth that Among many other thinges which kept S. Austin in the Church the name of Catholicke was one But to passe from the name to the thing it selfe or reason of the name that the true Church should be called Catholicke not as D. (q) Ibidem Fulke with old hereticks pretendeth only in reguard of it obseruing al the commaundements of God which very assertion S. (r) Tom. 2. ep 48. ad Vincentium paulo ante med Austin confuteth saying to the hereticke thou seemest to haue said somewhat wittily when thou expoundest the name Catholicke not by the communion of the whole world but by the keeping of al the commaundements c. But in reguard of it becomming and continuing after it first encrease Catholicke dispersed ouer the world In proofe whereof S. Austin as the very (s) Cent. 5. c. 4. col 410. col 414. Centuristes do obserue alledgedgeth many testimonies from the sacred Scriptures saying
(4) Tom. 7. de vnit Eccles c. 8. initio Therefore let vs heare some few from the Psalmes song so long agoe and let vs see with great ioy that they are accmoplished And then immediatly after both there and cap. 9. he alledgeth testimonies from the Psalmes ouer many to recyte and right worthy of the readers perusal and obseruation And speaking of the (u) Ibidem c. 7. initio Prophets How many and how manifest are the testimonies saith he of the Church dispersed through al nations ouer al the world from whence I wil recite some few leauing more to the leasure of the readers fearing God And then reckning vp a number of Esaies prophecies to this purpose he affirmeth many more which saith he are so many that from Esay alone if I should gather al I should exceede the measure of fitting speach And in reguard of his so many and plaine predictions S. (w) Tom. 5. de ciuit Dei l. 18. c. 29. post init Austin affirmeth that Esay prophesyed so that by some he was tearmed rather an Euangelist then a Prophet concluding also directly to the point that as heretical conuenticles connot be called Catholicke in reguard they do but preauile for certaine times incertaine prouinces so againe the true Church is called Cath in reguard of iâ— foretold large lasting extent for thus S. (x) Tom. 9. de Symbolo l. 4. c. vlt. circa med and see Toâ— 10. de tempoâ—e ser 131. post med Austin writeth the Church possesseth the whole which she receiued of her huâ—band in dowry c. Euâ—ry congregation of what heresy so euer lurketh in corners she is a concubine not a matron O Arian heresy why dost thou insult why dost thou puf why dost thou also for a time vsurpe many thinges c. And he vrgeth the Donatists saying (y) Tom. 7. cont Gaudent l. 2. c. 2. circa med If yours be the Catholicke Church shew it to stretch out in beames ouer the whol world shew it to extend it bowes with plenty of fruict ouer the whol earth for hence by the Greeke word also it is named Catholicke And againe it is called in Greeke (z) Tom. 2. epist 170. ad Seuerinum ante med Catholicke because it is spread ouer the whol world it is lawful for none to be ignorant of her And whereas D. (a) Answeare to a counterfeare Catholicke p. 95. against Purgatory p. 14. Fulke obiecteth to the contrary that the Church is not called Catholicke because it should be euery where c. The Popish Church is not in euery part of the world for Mahomet sect is the greater part many countries are Idolaters and most of them that professe are not in the felowship of the Popish Church This very obiection S. Austin answeareth against Cresconius the Donatist in these wordes (b) Tom. 7. cont Crescon l. 3. c. 63. fine Thou disputest foolishly against the most manifest truth that therefore the world doth not communicate with vs because as yet there are many of barbarous nations who haue not beleeued in Christ because vnder the name of Christ there are many heresies different from the communion of our society c. S. Austin teacheth that the miliant Church must euer continue and that visibly SECTION 3. THough the militant Churches perpetual continuance and visibility be already sufficiently implyed in S. Austines foresaid assertions of it remaning Catholicke yet because the contrary is very daungerously taught by sundry Prorestants I wil yet further proceede therein And first concerning her continuance wheras our aduersaries teach that before Luthers time (c) Perkins vpon the Creede p. 400. an vniuersal Apostacy ouer spread the whole face of the earth and that their Church was not visible to the world Also that (d) Chamierus in ep Iesuit part 2. p. 49. error possessed not one or other litle portion of the Church but the Apostacy auerted the whol body from Christ That likewise (e) Whitak in resp ad rat Camp rat 3. p. 48. the mistery of iniquity went through al the parts of the Church and so at last possessed the whole Church In defence of which so miserable a refuge wherto our aduersaries are enforced to betake them selues vpon our prouoking them to show forth their Church for former times D. Fulke and D. Willet are not abashed to conclude that (f) Answeare to a counterfeat Catholik pag 79. the visible Church may become an Adultres and be diuorced from Christ and that the (g) Synopsis p. 52. 54. visible Church may faile vpon earth Now S. Austin directly against al this reproueth these Protestants in their forefathers the Donatistes as being erroneous saith he (h) Tom. 7. de vnit Eccles cap. 13. prope fin in that they wrested the Scriptures against the Church of God as though it might haue beene thought to haue fallen away and perished from the whole world Reprehending them â—lso yet further in their saying as Prot. now did (i) Tom. 8. in Psal 101. con 2. ante med Apostatauit et perijt Ecclesia de omnibus gentibus the Church haith fallen away and perished out of al countries And againe (k) Ibidem paulo ante That Church which was of al countries now is not but haith perished whereto he there answeareth saying This they say or obiect who ar not in the Church O impudent speach c. why dost thou say that the Church haith perished out of al countries and concludeth thus Let not heretickes brag as though the dayes of the Church were few for they are euen vnto the very end c. Now touching the Churches euer visibility S. Austin affirmeth that (l) Tom. 8. in Psal 47. prope init she is the city placed vpon a hil which cannot be hid the candle which is not hid vnder the bubel but knowen to al. And that (m) Tom. 7. cont lit Petil. l. 2. c. 32. circa med Hence it is that the true Church is hidden to none wherupon that is which Christ sayeth in the Gospel a city placed vpon a hil cannot be hid and therefore in the Psalme it is added he haith placed his tabernacle in the sunne id est in manifestatione that is clearly to be seene This inference thus made by S. Austin from the Scriptures argueth that S. Austin spoke not only as of the Church of his owne time but also as of the Church in the ensuing times which the said alledged Scriptures respected both a like Yea S. Austin is so confident in this doctrine of the Churches euer visibility as that he doubteth not to set dowen this as a special marke or as he saith (n) Tom. 6. cont Faustum l. 13. c. 13. initio A manifest signe whereby euermore to direct the ignorant which among so many pretended congregations is the true Church S. Austin teacheth that the Church was built vpon S. Peter and that S. Peter was the head of the whole Church
SCTION 4. COncerning the Churches being builded vpon the Rocke as S. Austin acknowledgeth the building thereof vpon Christ as being the primary Rocke or foundation so likewise doth he affirme as from the then common receiued doctrine our Sauiours building of his Church vpon Peter as being a secondary or ministerial Rocke or foundation houlding both these expositions for good and probable saying hereof expresly (a) Tom. 1. l. 1. retract c. 21. post init Let the reader choose whether of these two opinions be more probable To this purpose then he writeth (b) Ibidem in his booke contra epistolam Donati I haue said in a certaine place concerning Peter the Apostle that vpon him as vpon a Rocke the Church is builded which sense is also song by the mouthes of many in the verses of most blessed Ambrose c. but I know that since I haue often expounded that which is said by our Lord thou art Peter and vpon this Rocke I wil build my Church that it might be vnderstood vpon this which Peter confessed saying thou art Christ the sonne of God And then presently afterwardes as before he concludeth but of these two opinions let the reader choose which is the more probable And he alledgeth and approueth S. (c) Tom. 7. de Bapt. cont Don. l. 3. c. 1. ante med Ciprian saying for neither Peter whom our Lord chose first or cheifest and vpon whom he built his Church c. And him selfe saith elswhere (d) Tom. 8. in Psal 30. con 2. ante med O Church that is o Peter because vpon this Rocke I wil build my Church kil and eate And of Peters sea he denounceth that (m) Tom. 7. in Psal cont partem Donat. versus finem It is the Rocke which the proud gates of hel do not ouercome In so much that the Protestant Hammelmannus confesseth this of S. Austin saying (e) De Traditionibus Apostolicis part 2. l. 3. col 622. and see the like sayinges of the other Fathers alledged reiected fâ—r the same col 621. 623. 624. 625. Austin in his booke against the epistle of Donatus teacheth that the Church was founded vpon Peter as vpon the Rocke and he proueth this his opinion by the verses of Ambrose c. concerning the Cooke c. But S. Austin proceedeth yet more particularly saying (f) Tom. 4. quaestion ex Nouo Test quaest 75. post med Our Sauiour when he commaunded that there should be geuen for him and Peter then he seemeth to haue payed for al because as in our Sauiour there were al causes of preheminence so also after our Sauiour al are contained in Peter for he ordained him the head of them that he might be the Pastor of our Lords flocke c. It is manifest that al are contained in Peter for asking for Peter he is knowen to haue asked for al for euer in the superiour the people are either reproued or commended And againe (g) Tom. 8. in Psal 108. enarrat 1. prope initium certaine thinges are said in the Gospel which properly seeme to belong to Peter the Apostle yet they haue not a cleare sense but when they are referred to the Church whose person figuratiuely he is knowen to haue borne by reason of the primacy which he had ouer the Disciples c. S. Austin teacheth the primacy of the Roman Church SECTION 5. COncerning S. Peters successors the Bishops of Rome S. Austin acknowledgeth that in the Roman Church (a) Tom. 2. ep 162. multo ante med the principality of the Apostolical chaire euer florished And (b) Tom. 6. de vtil credendi c. 17. shal we doubt saith he to hide our selues in the bosome of that Church which c. from the Apostolical sea by successions of Bishops haith obtained the hight of authority To which not to geue the Primacy is truly either the greatest impiety or headlong arrogancy And writing to Pope Bonifacius him selfe he saith (c) Tom. 7. cont duas epist Pelag ad Bonifac l. 1. c. 1. circa med It is common to vs al wbo are Bishops although thou therein dost excel by reason of the greater height of thy pastoral watch-tower In like sort he writeth to Pope Innocentius saying (d) Tom. 2. epist 92. ad Innocent prope finem we thinke c. that by the authority of thy holines deriued from the authority of the holy Scriptures that they wil more easily yeald who beleeue such peruerse and pernicious thinges so attributing the Popes authority to the Scriptures them selues And as for Innocentius him selfe the Centuristes confesse (e) Cent. 5. col 1230. 662. and see Osiander cent 5. p. 59. that he laboured much for the primacy of the Roman Church which is euident by al his epistles c. wherupon they alledge from his epistles sundry of his sayinges which importing so much are therefore by them (f) Cent. 5. col 775. 779. reprehended And wheras Innocentius writ one epistle to the Fathers of the Carthage Councel wherein he affirmeth the Primacy of the Roman Church to be (g) In Aug. tom 2. ep 91. prope init and see cent 5. col 825. 780. decreed non humana sed diuina sententia not by humane but diuine sentence And an (h) In Aug. tom 2. ep 93. multo ante med and see cent 5. col 843. 780. other to the Milleuitane Concel wherein he chalengeth that matters of faith are to be referred to the Apostolical Sea Though the Centuristes do dislike and reproue these said epistles for the foresaid doctrines tauhgt therein by Innocencentius yet S. (i) Tom. 2. epist 106. post init Austin writing to Paulinus of the Pelagian heresy which was condemned in those two foresaid CouÌ„cels meÌ„cioning two seueral letters of those two Councels sent to the Apostolicke sea To which two letters Innocentius made seueral answeare in his two former recyted epistles from whence are alledged the testimonies of his clamed Primacy S. Austin I say of these very answeares or epistles writeth thus worthily (k) Ibidem Innocentius of blessed memory writ backe vnto vs concerning al thinges in that manner which was fit and conuenient for the Bishop of the Apostolicke sea and elswhere he further saith of the same epistles (l) Tom. 7. cont Iulian. Pelag. l. 1. c. 4. post med what could that holy man blessed Innocentius answeare to the Affrican Councels but that which aunciently the Apostolicke Sea and the Roman Church continually held with the rest Most euidently so hereby geuing his allowance of that very Primacy which Innocentius clamed in or by these two foresaid epistles But indeede S. Austin was alwaies so duly respectiue to the Roman Sea as that he greauosly reprehended the heretickes of his time for their then (m) Tom. 7. cont lit Petil. l. 2. c. 51. tearming the Roman Church as our aduersaries now do the chaire of pestileÌ„ce teaching with al against the Protestants often
in the very place obiected explaineth him selfe to speake onely against such which neither are contained in the authorities of Scriptures nor found to be decreed in the Councels of Bishops nor strengthned with the custome of the vniuersal Church c. so that scarce or not at al can reasons be found which people followed in the making of them To which purpose also M. Whâ—â—guifâ— directly answeareth to this place obiected saying (m) Defence traâ—â— 10. c. 2. p. 545. Austin ep 119. speaketh but of vnprofitable ceremonies c. neither grounded vpon the Scriptures determined by Councels nor confirmed by custome A further answeare ingeneral to al such obiections as are vrged from S. Austin or others of the Fathers SECTION 7. AS concerning al these such other like triuial and vnworthy obiections so often from S. Austin and the other Fathers by our aduersaries reenforced and vrged and by our writers more then often explained and answeared we do hereby once for al premonish and commend to the readers remembrance these few further general obseruations next ensuing in more ful explanatioÌ„ of these other like occurring obscure sayinges of S. Austin other Fathers wherin as our aduersaries acknowledge (n) Beza ep theol â—p 82. p. 382. Snecanus method descript p. 429. Chemnitius examen part 1. fol. 80. White in his way to the true Church pref to the reader sec 17. and answeare they could not possibly fore see to write of al things so distinctly clearly as is now to be wished The first then is that according to the direction euen geuen by Protestants we do vnderstand the obscure saying of any Father agreeably to his many more plainer sayinges deliuered in other places of the same matter and much more then that we do not insist vpon any seeming doubtful saying against those many more which are plaine and for such confessed Of this obseruation (o) Snecanus method descript p. 414. Snecanus alledgeth Tertulian saying It is fit that the fewer be vnderstood by the more And againe lest one speach should ouerthrow many others it is to be expounded according to al rather then against al. Hereof also saith Pezelius (p) In argument â—t obiect p. 254. A profitable rule in teaching is deliuered that it is fit that the fewe be vnderstood by the more M. Carthwright yet saith further (q) 2. Reply part 1. p. 627. If it be a simple answeare to set one author against another it is much more simple to set one authority at varience with it selfe without shewing any way of reconciliation And yet what more frequent with Protestants then this simple kind of answeare for doth not D. Whitaker in steede of better answeare say (r) De sacra Scriptura p. 690. though Austin in this place seemeth to fauor Traditions yet in other places he defendâ—th earnestly the perfection of the Scripture And of S. Basil he likewise saith concerning the same traditions (s) Ibidem p. 670. he fighteth with him selfe And (t) De principiis Christ dog l. 2. c. 10. p. 675. Lubertus saith I oppose Basil against Basil As also (u) Whitaker vbi supra p. 678. Chrisostome fighteth with him selfe And (x) Lubertus vbi supra p. 676. I oppose Chrisostome to Chrisostome Neither (y) Ibidem p. 678. doth Damascen agree with him selfe The like simple answeare is geuen by Hospinian against S. Austin saying (z) Hist sacram part 1. in indice 3. PatruÌ„ at the word Augustinus col 3. He wanteth the testimony of Scripture neither agreeth he with him selfe yea he contradicteth him selfe Of whom also saith (a) Synopsis de Patribus p. 34. Tossanus Austin is often wauering and not agreeing with him selfe in al thinges with these also answeareth no lesse simply Malancthon saying (b) In ep ad Rom. in c. 14. p. 418. I know many thinges may be gathered out of the auncient writers which are contrary to our opinions c. I prouoke not to al the writers â—ut to the better sort Ambrose Austin and as far forth as the rest agree with these who seeing they sometimes speake contrary thinges they shal geue vs leaue if we reprehend some thinges But Beza extendeth this simple kind of answeare yet further for speaking of the auncient Fathers in Theodosius his time he saith (c) In nou Test in praefat ad principem Condensem p. 4. I confesse that as then there were many most learned Bishops but withal I affirme c. that scarce any of them can be found who differeth not both from him selfe and from many others in matters of greatest moment Caluin also hauing mecioned the auncient Fathers and better writers of this age saith of them (d) Instit in praefat ad Regem Gal. p. 7. Those holy men were ignorant of many thinges they do often feight amongst them selues and somtimes with them selues And the like saith Peter Martâ—r (e) De votis p. 463. that cheifly is to be obserued that the Fathers do not alwayes agree amongst them selues and somtimes not one with him selfe Wherefore to omit this kind of simple answeare as in it selfe base to the Fathers iniurious and vsed onely by such as fynd them selues galled or rather condemned by the same Fathers seeing the forementioned obiections of our aduersaries taken from S. Austin being at the least but places obscure and questionable and those other by vs alledged being plaine and for such by the learnedst Protestants acknowlâ—dged it were absurd and against al sequel of reason either to vrge these places as one contrary to another or to expound and determine the sense of those that be so confessedly plaine and out of question by these other whose sense is obscure doubtful and yet depending in question which only obseruation being in it selfe so cleare and manifest sufficeth of it selfe to dissolue al the foresaid and other obiections framed from S. Austin or other Fathers by so many Protestant writers The second obseruation is that we also vnderstand the Fathers doubtful sayinges according to the then common receiued opinion of the other Fathers as is by S. Austin him selfe in this case confessedly obserued for wheras Iulianus the hereticke to proue that children are without original sinne obiected this sentence of S. Chrisostome we baptise Infantes though they haue no sinnes S. Austin teacheth how to vnderstand this obscure sentence saying (f) Tom. 7. contra Iulian. Pelag l. 1. c. 6. multo ante med intellige propriâ— vnderstand it of sinnes of their owne or actual and there is no contention but thou wilt say why did not Chrisostome ad propria their owne why do we thinke but because disputing in a Catholicke Church he thought he should not be otherwise vnderstood nobody was troubled with such a question you not as then wrangling he spoke securely This point and very example is obserued by Peter (g) Common places in english part 2. p. 228. Martir as also by
This passeth most rife among the Fathers who taking inferi for Abrahams bosome expound it that Christ went thither ad liberanduÌ„ liberandos to conuey the Fathers deceased before his resurrection into the place where now they are wherto might be added like further confession and testimony of D. (p) Contra DuraeuÌ„ l. 8. p. 567. Dan. ad Bellar. disput part 1. p. 176. Bilâ—on in his ful redemption p. 189. and in his suruey of Christes sufferinges p. 656. Iacob in his defence of the treatise of Christes sufferings p. 199. 200. Whitaker Danaeus and sundry others The Fathers in general are confessed for our Catholicke doctrines of inuocation of Sainctes of our reuerent vse of Images reliques and the Crosse SECTION 9. OF the Fathers beleefe concerning inuocation of Sainctes and Angels D. Fulke saith (q) Reioynder to Brist p. 5. I confesse that Ambrose Austin and Hierome held inuocation of Sainctes to be lawful And Chemnitius hauing alledged S. Austin praying to S. Ciprian being martyred before concludeth thus therof (r) Examen part 3. p. 211. Austin did this without the Scripture yealding to the times and custome And againe (s) Ibidem part 3. p. 200. Inuocation of Sainctes began to be brought into the publicke assemblies of the Church about the yeare of our Lord 370. by Basil Nyssen and Nazianzen The (t) Cent. 3. c. 4. col 83. Century writers also speaking of the more auncient times of Ciprian and Origen do confesse that they also containe manifest tokens of the inuocation of Sainctes So litle do these confessions of our learned aduersaries agree with or rather so far do they exceede D. (u) Appeale pâ— 227. Mortons euasion of Rhetorical Apostraphes In more ful confirmatioÌ„ wherof ad only that Chemnitius in this respect doth not excuse with retorical Apostraphes but flatly accuse and reiect (x) Examen part 3. p. 211. most of the Fathers as Nazianzen Nyssen Theodoret Ambrose Hierome c. who saith he did not disputâ— but auouch the soules of martyrs and Sainctes c. to heare the petitions of those that prayed and to carry them to God c. they went to the monuments of martyrs and often inuocated the martyrs by name Of which also saith M. (y) Volum 2. p. 592. Parkins The Fathers especially those after the 400. yeares haue erred in the inuocation of Sainctes As touching the publicke placing of Images in the Church which M. Fulke thinketh to be (z) Defence of the engl translat c. 3. p. 119. against the coÌ„mandement sundry examples or testimonies of the ancieÌ„t Fathers are in profe therof alleged by M. (a) Against sybolising part 1. p 32. Chem. exam part 4. p. 26. 29. 30. Cent. 4. col 409. Parker Chemnitius and the Century writers In so much that in respect of such auncient publicke allowance of images the Protestant Functius affirmeth that (b) Lib. 7. comment in praecedent Chronolog at Anno Christi 494. fol. m. câ— Anno. 494. Xenaias was the first in the Church that stirred vp warre against Images And as for reliques of Sainctes and pilgrimage therto the Century (c) Cent. 4. c. 6. col 456. writers do charge the Fathers of the 4. age with publicke translation of Sainctes reliques And Chemnitius affirmeth that (d) Examen part 4. p. 10. from translations presently were made cicumgestations of reliquâ—s as is to be seene in Hierome and Austin c. yea saith he (e) Ibidem and see cent 4. c. 6. col 457. they made pilgrimages to the places where they heard there were reliques famous by miracles so they went in pilgrimage to the holy land and to Rome to the Churches of Peter and Paul and the like hereof is testifyed by the Century writers Now in more semblable profe yet of Images M. Parkins reporteth coÌ„cerning the reuereÌ„ce in ancieÌ„t times geueÌ„ to the Crosse that (f) Volum 2. p. 596 and Fulke against Heskins p. 657. Paulinus ep 11. saith the Bishop of HierusaleÌ„ yearly at Eaester set forth the Crosse for the people to worship him selfe being the cheife of the worshipers So general and receiued was the vsage therof in the time of Paulinus who according to (g) Cent. 5. l. 3. c. 2. p. 387. Osiander was familiar with Hierome Austin and Ambrose Neither was this reuerence exhibited to the Crosse by the cleargy or vulgar people onely for Prudentius reporteth the like practise therof in the old Emperours saying (h) In Apotheâ—â— Vexillum Crucis summus dominator adorat the greatest commander the Emperour adoreth the standred of the Crosse Danaeus (i) Primae partis alt part ad Bellar. 5. controu resp p. 1415 And Parker against symbolising part 2. c. 7. p. 61. also affirmeth that S. Ciril and sundry other learned Fathers were plainly superstitious and blinded with this enchantment of the Crosses adoration Furthermore M. Burges saith concerning the Fathers opinion of the Crosse with exception onely to the point of adoration which is next heretofore already sufficiently confessed that (k) In Couels answeare to Burges p. 130. 136. there is nothing ascribed to the Crosse in or out of Baptisme by the rankest Papistes but the Fathers are as deeply engaged in the same so as if we wil vse it as the Fathers did c. we take the soule to be fenced with crossing of the body and the Crosse to haue vertue of consecrating the Sacrament driuing away deuils witchcraft c. In proofe wherof he alledgeth sundry auncient Fathers and the like is affirmed by seueral (l) Treatise of the signe of the Crosse p. 21. and see cent 4. col 3â—2 1493. Puritans and the Centuristes In so much that as to the many miracles by vs obiected in this behalfe from the Fathers D. Couel auoucheth that (m) Answeare to Burges p. 138. No man can deny but that God manifested his power to the amasement of the world in this contemptible signe as being the instrument of many miracles The Fathers in general are confessed for our Catholicke doctrines concerning freewil and merit of workes SECTION 10. COncerning the Fathers doctrine of freewil Protestants affirme that (n) Discouery of vntruthes in D. Bancrofts sermon p. 23. the error of freewil deriued from Iustin martyr and Irenaeus was at the time of the Nicene Councel in some ripenes c. we know that euer since the Apostles times in a manner it florished euery where til Martin Luther tooke the sword in hand against it The Centuristes speaking of the times next after the Apostles do thinke (o) Cent. 2. c. 4. col 58. that scarcely there is any point of doctrine which began so soone to be darkned as this of freewil As also (p) Ibidem col 59. and cent 4. col 291. Calu. instit l. 2. c. 2. parag 4. Hamelman de tradit Apost l. 2. c. 7. col 93. after the same manner Clemens euery where affirmeth freewil that it may appeare that not
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