that is is lawful to vse and worship the Images of Christ and his Sainctes p. 168. Chapter 15. Concerning Christian fastes as abstinence from certaine meates vpon certaine dayes as also concerning vowed chastity and monastical life Section 1. S. Austin teacheth that prescribed dayes of fasting and abstinence from certaine meates are lawful p. 173. Section 2. S. Austin teacheth that the vow of chastity is lawful p. 177. Section 3. S. Austin teacheth that it is lawful to vow the state of monastical or religious life p. 180. Chapter 16. Concerning Antichrist vsury and permission of stewes Section 1. Concerning Antichrist his comming at the end of the world And of Enoch and Elias their comming as then to resist him p. 187. Section 2. S. Austin teacheth vsury to be vnlawful p. 192. Section 3. S. Austin teacheth that stewes may be permitted for the auoiding of greater euil p. 194. Chapter 17. Concerning Ceremonies Section 1. S. Austin teacheth sundry holy ceremonies now vsed in the Catholicke Church in the administration of the Sacraments p. 198. Section 2. S. Austin teacheth sundry ceremonies concerning praier now vsed in the Roman Church p. 204. Chapter 18. Concerning miracles reported by S. Austin and making in further proofe and confirmation of our Catholicke religion by him formerly tauhgt Section 1. S. Austin reporteth seueral miracles in proofe of inuocation of Sainctes p. 213. Section 2. S. Austin reporteth seueral miracles in proofe of the honouring of Sainctes reliques p. 216. Section 3. S. Austin reporteth some miracles in proofe of the signe of the Crosse and of pilgrimage to the holy land p. 218. Section 4. S. Austin reporteth certaine miracles in proofe of the sacrifice of Christes body of Altars and of penetration of bodies p. 220. Section 5. S. Austin reporteth some miracles to be wrought by holy oyle p. 223. Section 6. A further confirmation of these foresaid miracles reported by S. Austin in proofe of our Catholicke Church p. 224. Chapter 19. Concerning such sayinges of S. Austin as are vsually obiected by our aduersaries against his former Catholicke doctrines confessed for such by Protestants and confirmed by miracles Section 1. Such places are answeared as are vrged against the Canonical Scriptures against Traditions and the authority of Councels p. 231. Section 2. Such places are answeared as are obiected from S. Austin against Baptisme by women in case of necessity and against the real presence p. 234. Section 3. Such places are answeared as are vrged from S. Austin against inuocation of Sainctes Images and reliques p. 242 Section 4. Such places are answeared as are vrged from S. Austin against Purgatory p. 246. Section 5. Such places are answeared as are vrged from S. Austin against iustification by workes freewil and merit of workes p. 248. Section 6. Such places are answeared as are obiected from S. Austin concerning vowes miracles and Ceremonies p. 250. Section 7. A further answeare in general to al such obiections as are vrged from S. Austin or other of the Fathers p. 254. Chapter 20. Concerning the doctrine religion of the oâ—her Fathers in general also of those who liued in the age of S. Austin And that it was the same with the doctrine and religion here formerly taught by S. Austin and at this day taught by the Catholicke Roman Church Section 1. The Fathers in general and who liued in the age of S. Austin confessedly taught the same doctrine with him concerning Christ being our mediator only according to his humanity concerning the sacred Scriptures and Traditions p. 264. Section 2. The Fathers in general are confessed to teach the Primacy Ecclesiastical of S. Peter and the Bishops of Rome As also to deny supreme Ecclesiastical gouernment to temporal Princes and that the Pope is not Antichrist p. 267. Section 3. The Fathers in general are confessed to teach our Catholicke doctrines concerning the Sacrament of Baptisme p. 273. Section 4. The Fathers in general are confessed for our Catholicke doctrines concerning the Sacraments of confirmation Orders and Extreame vnction p. 276. Section 5. The Fathers in genâ—ral are confessed for our Catholike doctrines concerning Confession Satisfaction and Pardons p. 278. Section 6. The Fathers in general are confâ—ssed for our Catholicke doctrines concerning real presence the preseruation of the Sacrament and receiuing fasting and Christ p. 283. Section 7. The Fathers in general are confessed concerning our Catholicke doctrines of the sacrifice of Christes body and bloud in the Eucharist As also that the same was propitiatory euen for the soules departed and of mingling water with wine in the Chalice and of Altars p. 289. Section 8. The Fathers in general are confessed for our Catholicke doctrines concerning Prayer for the dead Purgatory and Lymbus Patrum p. 295. Section 9. The Fathers in general are confessed for our Catholicke doctrines of inuocation of Sainctes of our reuerent vse of Images Reliques the Crosse p. 297. Section 10. The Farhers in general are confessed for our Catholicke doctrines concerning free wil and merit of workes p. 302. Section 11. The Fathers in general are confessed for our Catholicke doctrines concerning vowes the single life of Preistes Monachisme prescribed fastes and Ceremonies p. 305. Section 12. The Fathers in general are confessed by Protestants not onely for particular points of faith but ioyntly at once for many or most of them together p. 313. Section 13. That the Fathers who liued next before and after the times of S. Austin agreed with him in the Catholicke Roman faith p. 322. The conclusion of the whole booke 335. A TABLE OF THE PRINCIPAL POINTES contained in this booke A ABsolution geuen by imposition of hands enioyned penance 119. Abstinence from certaine meates prescribed 175. Amen and Alleluia anciently vsed 206. Ancient way to be followed Pref. p. 31. Angels and Archangels are different Orders 25. They are present at the sacrifice of the Masse 95. Answeare in general to such obiections as are vrged from Fathers 254. Antichrist one man 187. 272. He shal come from the Iewes 188. Not before the vtter ruine of the Roman Empyre 188. 271. He is to continue but 3. yeares and a halfe 272. 189. Altars anciently vsed for sacrifice 290. Altars consecrated with the signe of the Crosse and oyle 110. Miracles wrought therat 221. S. Austin him selfe a Monke before the Pref. to the King and 183. Sundry his writinges reiected by Prot. are defended Pref. p. 23. Him selfe commended by Fathers and Prot. 3. The age wherin he liued likewise commended 5. Prot. chalenge S. Austin to be of their religion 5. B BAptisme taketh away al sinnes 68. 273. Children dying without it are not saued 71. 274. Laye persons in case of necessity may baptise 72. 275. Obiections against it answeared 234. Ceremonies of Baptisme aunciently vsed 73. 275. Bigami hindred from holy Orders 135. Bishops haue ciuil Iurisdiction 123. their blessing 125. The Pelagians impugning it reproued 127. They are in dâ—grees aboue Preistes 126. They onely consecrate Virgins and
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
Chemnitius who therupon obserueth inferreth (h) Examen part 1. fol. 80. And see Snecanus in method descript p. 429. 430. 432. that In this sort Austin de natura et gratia applyeth the sentences of Hillary Ambrose Chrisostome Hierome which Pelagius had alledged in confirmation of his error according to the Analogy of faith adding a fit interpretation Now according to this obseruation and practise of S. Austin al. our aduersaries mistaken obiectionâ— from him are againe at once determined by the confessed contrary doctrine in the next Chapters alledged from the other Fathers that seuerally liued in the same age with S. Austin and in the other ages next before and after him As also according to both these foresaid rules may easily be auoyded that pretended necessity of childrens receiuing the Eucharist vnder paine of damnation wherwith S. Austin is by D. (i) Answeare to a counterf Catholicke p. 87. Fulke and many others so often and so seriously mischarged For hereto it may be answeared that in S. Austines opinion children in Baptisme receiued the effect of the other Sacrament without which vertual communicating he thought them not saued otherwise that he did not thinke their Sacramental receiuing of the Eucharist necessary appeareth first in that he taught before that in Baptisme was a plenaâ—â— remission of al sinnes Secondly in that our aduersaries cannot alledge any his saying affirming directly to to the point that a Baptised childe dying before his communicating is damned Thirdly in that S. Austin teacheth that (k) Serm. ad Infantes apud Bedam in 1. Cor. 10. And see Tom. 7. l. 1 de pec mer. et rem c. 19. and tom 5. de ciuit Dei l. 21. c. 16. and after the english transl p. 856. none ought any wayes to doubt but that euery one of the faithful is made partaker of the body bloud of our Lord when he is made in Baptisme a member of Christ and that he is not estranged from the fellowship of that bread and Chalice although before he eate that bread and drinke the Chalice he depart out of this world being in the vnity of the body of Christ This point is so cleare in S. Austin as that the (l) Cent. 5. c. â— col 604. Centuristes do in particular free him from this impution As for S. Austines communicating to Infants but without al opinion of the necessity before supposed we graunt his doctrine therof A doctrine likewise houlden good not onely by S. Ciprian who recyteth a (m) Serm. de lapsis circ med memorable miracle concurring therwith and one in his owne presence But also Musculus who maketh true and (n) Loc. com e. de caena Dom. p. 34â— direct answeare to those wordes of S. Paul Let a man proue him selfe and alledgeth (o) Ibid. p. 341. the auncient Churches iudgement and practise in proofe therof A doctrine also stil defended (p) Lib. ep Oecolam et Suing p 305. 329. by the Bohemians The third obseruation is that according to our aduersaries owne (q) Chemnitius examen part 1. fol. 80. Snecanus method de script p. 290. Bancroftes suruey p. 336. Humfrey in Iesuit part 2. rat 5. p. 501. rat 2. p. 129. and see S. Basil ep 64. rule we do discerne the Fathers sayinges by them vttered in heat or feruor of disputation from those other which they write dogmatically for that in the first kind the Fathers being more attent and busied how to conuince and ouercome then alwayes precisely obseruant or circumspect of their manner of speaking which they neuer doubted would be vnderstood otherwise then according to the Catholicke receiued sense euen as next here before S. Austin expounded and excused S. Chrisostome their meaning may the more colourably be mistaken In which respect such their obiected sayinges as namely those commonly vrged against freewil and merit of workes taken from S. Austins disputation with the Pelagians who enhabled these as auaileable without grace are not houlden so conuincing or fit for argument which few obseruations thus propounded being but duly obserued by the studious and indifferent reader wil suffice to deliuer him from the doubtful laborinth of al vprising obiected difficulties And thus much breifly in answeare to al the obiections pretended from S. Austin wherein our aduersaries most colourable endeauour is but to make him no further contrary to vs then confessedly therein he should be contrary to him selfe which is nothing he being in very deede so plaine in our behalfe and so far from Luthers new erected doctrine that one of Luthers scholers blushed not to say (r) Alberus contra Carolastadianos l. 7. And see the like in Musculus in praefat in libel Ger. de diaboli tyrannide And Hospin hist sacram part 1. fol. 346. I doubt not but if that Austin were non liuing he would not be 〈◊〉 to prâ—feâ—â—e him selfe Luthers scholler Concerning the doctrine and religiâ—a of the other Fathers in general and also of those who liued in the age of S. Austin And that it was the same with the doctrine religioÌ„ here formerly taught by S. Austin and at this day taught by the Catholicke Roman Church CHAPTER 20. The Fathers in general who liued in the age of S. Austin confessedly taught the same doctrine with him coÌ„cerning Christ being our mediator only according to his humanity concerning the sacred Scriptures traditions SECTION 1. HAuing thus hitherto entreated of the religion professed by S. Austin to whom aboue al the Fathers Protestants do vsually make their bouldest claime aâ— pretending him to make most for them and against vs Hereby I hope sufficiently appeareth what is to be expected in this kind from the other Fathers for if D. Boyes doth acknowledge that (a) Exposition of the dominic epist the winter part p. 253. and see before c. 1. the most indifferent for both parties among the Fathers is Austin who yet standeth so aduerse against them as we haue formerly seene by al the premisses much more aduerse then in al probability are the other Fathers And for so much as the further explanation of the other Fathers iudgements yealdeth a yet further strong proofe of S. Austires (b) See before in the pref to the learned aduersary professed like consenting religion and that in reguard of my enioyned and affected breuity I haue not opportunity to demonstrate the same from the other Fathers owne alledgedged sayinges at large I wil now therefore onely ad as in ful satisfaction of al reasonable readers a breife recytal of our learned aduersaries them selues charging and reprouing the Fathers indefinitly or els sundry of them at once charging also diuerse of those who liued in S. Austins age with their knowen confessed iudgements practise in particular of our Catholicke faith First then in proofe of our Sauiours office of mediatorship onely according to his haman nature Caluin him selfe denying it yet saith of the Fathers (c) Instit l. 2.
Puritanes who are now contradicted by Bancroft in the confer at Hampton p. 36. Whitguift in his def p. 384. Downham in his def l. 2. c. 6. l. 4. c. 2. 3. condemning of Bishops for Antichristian the (m) See Willet vpon the Psalmâ— 122. and the Puritanes in their answere to Downhams sermon p. 51. denying of Christes descending into hel the lawfulnes to marry againe in case of diuorce vpon adultery c. And the yet further defection of many other learned Protestants who wholly (n) See Fulke de successione Ecclesiast p. 281. Cooke in his Pope Ioane in ep dedic abandoning their Protestant religion haue withal submitted them selues to our Catholicke faith but do also yet further cal to minde in particular how that theâ—e is almost no man so vnexperienced who knoweth not that in som things he haith altered his owne former iudgement and varied from him selfe condemning vpon a second consideration for false what he once held for vndoubted and most cleare Remarkable examples whereof I might geue in (o) See Hospinian hist sacram part 2. in his Alphabetical table vnder the title Lutheri in constantia in doctrina Luther (p) See Hospin hist sacram part 2. fol. 68. 115. 140. and Colloq Altemberg fol. 377. Melancthon and others but I wil onely content my selfe with Martin Bucer a man in the opinion of (q) In his Scripta Anglicana vnder the tytle of indicia doctis virorum de Bucero p. 944. and vlt. Protestants most learned and holy who after his defection from our (r) Osiand Cent. 16. l. 1. â— 33. p. 88. Catholicke doctrine of transubstantiation sacrifice made his first chaunge into Luthers (s) Osiand vbi supÌ„ra and Peter Martir in his treatise of the Lords supper annexed to his common places in english p. 138. aduerse doctrine of consubstantiation from which he made a second chaunge (t) In his ep ad Norimb et Essengenses Lauatherus hist sacram fol. 31. into Suinglianisme most vehemently impugning Luthers foresaid opinion of Consubstantiation in which respect Luther tearmed him (u) Fabricius in Lutheri Loc. com clas 5. c. 15. p. 50. perfidious but from this yet he made a third chaunge whereby professing againe (x) See Schluffel burge in theol Caluin fol. 17. 129. Luthers doctrine he asked (y) In his firster edition of his comment in Ioan. 6. Math. 26. and in qutauor Euangelia in Ioan. 6. p. 686. pardon of God and the Church for his former Suinglian opinion (z) Lauather in hist sacram fol. 31. estranging him selfe therupon froÌ„ the Tigurin Suinglians whom he before so much honoured after al which he lastly made a fourth change which was his returne againe to Suinglianisme the which he finally professed and (a) Schlusselburge in theol Caluin fol. 70. 17. defended at Cambridge and al this at each time of such his alteration or chaunge with most earnest pretence and protestation in his so often published variable doctrine of vndoubted certanty conceiued from the Scriptures Al which or any part thereof I would not be mistaken to apply or intend in any sense or sort further then onely as thereby in al humble manner to moue your Maiesty vnto a second and more serious consideration vpon occasion of the now thus propounded and confessed ensuing particulars of S. Austines professed religion wherein if according to that liberty of sincere and plaine speaking which as in this case is no lesse then appertaining or rather prescribed to a man of my function I haue forborne as vnworthy that adulterate placency or Sophistication of insinuating or temporizing speach which is not the least infelicity that vsually attendeth vpon greatnes and in steede therof according to the (b) Psal 119 4â— Prophets directing me for to speake of Gods testimonies euen before kinges not be ashamed haue with more candour of minde ingenuously and yet I hope not offensiuely signifyed to your highnes that not vndoubtful possibility of erring from which not Kingly maiesty exempteth humane condition I am not vnconfident that in the equity of your Princely iudgement you wil as in my excuse vouchsaife to approue this worthy saying of S. Amhrose to the noble Emperour Theodosius (c) Ambros ep 17. ad Theodos prope initium neque Imperiale est libertatem dicendi negare neque sacerdotale quod sentit non dicere c. nihil in sacerdote tam periculosum apud Deum tam turpe apud homines quam quod sentit non liberé denunciare The zeale of Gods truth and my deuoted best affections to your highnes as to my gracious and dread soueraige liege Lord whose euer honoured memory with me remaneth in such respect as almost charely enfoulded within the purest find on of my loyal heart haue required at my handes the performance of this duty The which with most humble and suppliant desire of your maiesties pardon which haith enlarged it selfe to become sanctuary to a greater offender I do al prostrate presume hereby to offer vp as sacred to your highnes name with my dayly continued prayer vnto God the author of al truth to direct preserue your royal heart and vnderstanding in the waies of his truth Your humble seruant IOHN BRERELEY The authors preface to his learned aduersaries THough not from any great hope to perswade where the whol frame of our religion appeareth as al declining or rather prostrate vnder the burden of disgrace nor as confident in my owne particular whereby to oppose my selfe against so great a multitude of doctors yet if for no other accasion but that posterity may know we haue according to the measure of our knowledge not beene wanting in our better offices towardes our dearest country from which not perils at home or exile abroad can euer estrange our Christian affections as also to make ful supply in liew of my owne coÌ„fessed vnablnes in that behalfe I haue as no lesse then zealous of the one and al conscious to my selfe of the other vndertaken to offer vnto your graue considerations a breefe suruey of the many collected particulars of S. Austines professed religion a father whose neuer dying memory is by your (a) See hereafter c. 1. h. selues yet hitherto not vnworthily celebrated In which course howsoeuer I haue not made strange to communicate with the commendable labours of our other learned writers with whom I am ioyned in one communion of faith I haue yet neuerthelesse performed it with such addition and further alteration of manner method as I may perhaps be thought to haue written though not noua yet noué as hauing accomplished the same to vse S. Austines (b) Tom. 3. de Trinitate l. r. c. 3. ante med wordes diuerso stilo non diuersa fide for besides the nouelty of this argument in our language and my particular cyting not from others collections but from mine owne eyes perusing the originals at large of the certaine tome
S. Austin affirmeth that (y) Tom. 10. de tempore ser 116. prope fin And tom 9. de Symbol l. 2. c. 1. l. 3. c. 1. The Godfathers answeare for them that they renounce the Diuel his pompes and workes And that (z) Tom 2. ep 23. ad Bonif. post med They answeare in the childes behalfe to seueral interrogatories mentioning (a) Tom. 9. in Euang Ioan. tract 44. post init withal the vse of spistle In like manner as touching trinall immersion S. Austin saith (b) Tom. 10. de tempore ser 201. post med The mystery of the Trinity is also shewed in the Sacrament of Baptisme whiles the old man is thrice drowned This ceremony is further mentioned by (c) De coâ—ona militis Basil de Spir. Sanct. c. 27 Cir. Catech 2. Chrisost hom 24. in Ioan. Tertulian S. Basil S. Ciril and S. Chrisostome which being afterwards misapplyed by the Arians to the signifying of three seueral natures in the three persons as S. (d) Lib. 1. ep 41. ad Leandrum Gregory recordeth one immersion was therupon in some Churches (e) Concil 4. Toletan c. 5. established To conclude al these ceremonies of Baptisme are so clearly set downe and taught by S. Austin that the f Centurie writers do particularly and at large record and dislike the same (o) Cent. 4. c. 6. col 415. 417. 418. 419. Cent. 5. c. 6. col 652. 657. of which also saith (g) Resp ad Tom. 2. Bellar. p. 281. Daneus so Austin and some Fathers thought that they were Apostolical traditions which they beleeued to be most auntient but without ground saith Daneus Concerning the Sacrament of Confirmation CHAPTER 7. COncerning Confirmation S. Austin writeth that the water therof is oyle or Chrisme (h) Tom. 9. in ep Ioan. tract 3. ante med Spiritual vnction saith he is the holy Ghost him selfe whose Sacrament is in the visible vnction (i) Tom. 8. in Psal 26. in praefat enarrat 2. prope fin we are now annointed in the Sacrament And (k) In Psal 44. circ med The visible oyle is in the signe the inuisible oyle is in the Sacrament Againe (l) Tom. 3. de Trinit l. 15. c. 26. post init God haith annointed him with the holy Ghost not with the visible oyle but with the guift of grace which is signifyed by the visible oyle wherwith the Church doth annoyle those that are baptised This doctrine is so clearly S. Austines S. Hieromes and S. Ambroses that Danaeus reproueth them in his answeare to Bellarmine obiecting the same Fathers saying (m) Resp ad tom â— c. 6. p. 452. Ambrose fauoreth ouer much his Siricius and the Roman Bishopes who brought forth that Confirmation Therefore what c. Ambrose writ it is to be attributed to his error or fauour towardes the Pope of Rome not to the truth Hieromes sentence against the Luciferians corrupteth the place of the 8. chapter of the Actes Austin was ouerwhelmed with the error or shipwracke of his age So general was the doctrine hereof in S. Austines time for which also S. Ciprian is reproued by (n) De tradit Apost col 773. 774. 775. Hammelmannus This Chrisme according to S. Austin was onely to be consecrated by a Bishop In so much that the 3. Carthage Councel wherat S. Austin was present and subscribed decreed that (o) Can. 36. and see concil 2. Carthag c. 3. A Preist should not consecrat virgins without acquaÌ„ting the Bishop should neuer hallow Chrisme A Canon so plaine in our behalfe that Osiander censureth it to be (p) Cent. 4. l. 4. c. 24. p. 529. superstitious ambition and ambitius superstition and yet the answearable doctrine of the other Fathers herin is reported by the (q) Cent. 4. col 865. 869. 503. 1274. Century writers Yea S. Austin expresly calleth it a Sacrament saying (r) Tom. 7. cont lit Petil. l. 2. c. 104. The Sacrament of Chrisme is in the kind of visible signes sacred euen as Baptisme it selfe These wordes are ouer plaine for our aduersaries to euade by saying that S. Austin here vsed the word Sacrament improperly or but in a general sense except they wil say the like of Baptisme which would be ouer grosse And we haue seene before that S. Austin required the signe of the Crosse for the duly administring of this Sacrament For which doctrine also the (s) Ministers of Lincolne diocesse in their abridg p. 41. Puritans reproue Tertulian Ciprian Ambrose This ConfirmatioÌ„ S. Austin affirmeth to haue beene geuen with imposition of handes The holy Ghost saith (t) Tom. 7. de Baptismo cont Don. l. 3. c. 16. ante med he is said to be geuen by imposition of handes c. but the holy Ghost by the imposition of handes is not now geuen as heretofore it was with temporal and sensible miracles confirming the same to the commendation of the faith now taught and to enlarge the beginninges of the Church for wbo now may exspect that those vpon whom handes are imposed for the obtaining of the holy Ghost should suddanly begin to speake with tongues And againe (u) Tom. 3 de Eccles dog c. 52. ante med those who are strengthned with the imposition of handes and Chrisme let them be admitted to the Eucharist And wheras our (x) Caluin institut l. 4. c. 19. sec 6. Carthwright 2. Reply part 2. p. 233. aduersaries would escape by affirming that by this geuing of the holy Ghost was onely ment the miraculous guiftes of the holy Ghost mentioned in the (a) Cap. 8. 17. Actes of the Apostles peculiar say they to those beginning times S. Austin haith already here sufficiently answeared the same and yet in further surplusage he writeth thus hereof (y) Tom. 9. in ep Ioan. tract 6. post med Is it expected that those vpon whom handes are imposed for the obtaining of the holy Ghost that they speake with tongues or when we impose handes vpon these Infants doth euery one of you obserue whether they speak with tongues when you see that they do not is any of you so peruerse as Caluin now is for to say that they haue not receiued the holy Ghost Now as concerning the effect of this Sacrament which is the geuing of the grace of the holy Ghost S. Austin and the other Fathers do so generally teach the same that according to M. (z) Eccles pol. l. 5. sec 66. p. 170. Hooker The Fathers euery where do impute vnto confirmation the guift or grace of the holy Ghost not which maketh vs first Christian men but when we are made such assisteth vs in al vertue armeth vs against temptation and sinne And in this truth the Fathers are approued by D. (a) Modest examination p. 192. Couel and by the Communion booke turned into latin and printed at London by Thomas Vautrolerius Anno. 1574. In so much that the Protestants are herein reprehended by the (b)
by Peter (m) Common places in english part 2. c. 11. sec 6 p. 471. Iewel in his defence of the Apology p. 409. Martir and M. Iewel And wheras M. Iewel would euade that S. Austin wrote those wordes him selfe yet keeping a concubine and liuing in whordome It is euident to the contrary and confessed by the (n) Cent. 5. c. 10. col 1120. vnder the titie scripta ab August cum adhuc esset Catechumenus Centuristes that S. Austin after his conuersion and before his Preisthood wrote many excellent treatises among which this booke de Ordine was specially one and for such mencioned by the Centuristes and written by S. Austin as him selfe testifyeth (o) Tom. 1. l. 1. Retract c. 3. initio wheÌ„ he wrote contra Academicos which was as him self yet further testifyeth (p) Lib. 1. retract c. 1. initio eueÌ„ wheÌ„ he had geuen ouer the world And which is most S. Austin ranketh this booke among his many other excellent treatises by him specially mencioned and reuewed in his booke of Retractations and explayning or retracting from each of them what he thought needful he doth the like to this (q) Lib. 1. retract c. 3. but yet without al explanation or exception to the saying now alledged Concerning Ceremonies CHAPTER 17. S. Austin teacheth sundry holy ceremonies now vsed in the Catholicke Church in the administration of the Sacraments SECTION 1. HAuing thus gone through the many particular pointes of doctrine we wil now lastly end with Ceremonies which how forcible they be to stir vp in vs deuotion S. Austin very pertinently affirmeth saying (r) Tom. 2. ep 119. ad Ianuarium c. 11. fine and see c. 7. I thinke that the very motion of the minde as long as it is yet entangled in earthly thinges is more slowly inflamed but if it be directed to corporal similitudes from thence to thinges spiritual which are represented by those similitudes by the very passage as it were it is strengthned and as fyre stirred vp it is inflamed and with more ardent loue is drawen to rest and quiet As also (s) Tom. 2. ep 5. ad Marcel post init There are certaine signes by the celebration and vse wherof not to God but to vs profitable offices of piety are excercised And (t) Tom. 9 de visit Infirm l. 2. c. 3. init there are certaine exterior signes which somtimes stir vp sluggish faith In example wherof he further saith (u) Tom. 4. de cura pro mort c. 5. post init when they kneele dowen when they stretch out their handes when they lye prostrate vpon the ground c. A man by these doth better stir vp himselfe to pray c. And the same external thinges visibly done that internal inuisible motion which caused them is increased and hereby the affection of the heart which went before that these thinges might be increaseth because they are done But to descend to Ceremonies in particular and first concerning Ceremonies vsual in administratioÌ„ the of Sacraments we haue (x) See before c. 5. sect 4. already alledged from S. Austin the confessed general vsage of the signe of the Crosse in the administration of the Sacramentes we haue also alledged from (y) See before c. 6. sect 4. him the other vsual Ceremâ—â—â— vsed in Baptisme as namely the Consecration of the water of Baptisme Exercisme Exuflation Annoyling Abrenunciation the vsage of spitle Godfathers and trinal imersion As concerning Confirmation we haue alledged the (z) See before c. 7. consecration of Chrisme or Oyle the signing of the party confirmed with the signe of the Crosse and imposition of handes As touching the Eucharist S. Austin with the third Carthage councel decreed concerning the mixture of water with wine in the Chalice that (a) Can. 24. and Aug. tom 3. de doc Christ l. 4. c. 21. and Tom. 3. de Eccles dog c. 75. in the Sacrament of the body and bloud of our Lord nothing more be offered then our Lord him selfe deliuered that is bread and wine mingled with water This is confessed by Osiander who saith therof (b) Cent. 4. l. 4. c. 24. p. 527. mingling of water is not without superstition In like sort concerning the consecration of the Sacrament with the signe of the Crosse S. Austin writeth (c) Tom. 9. in Ioan. tract 118. prope fin which signe vnles it be applyed to the foreheades of the beleeuers or to the water wherâ—â—â— they are regenerated or to the oyle wherwith they are annoynted or to the sacrifice wherwith they are nourished none of them are duly performed As also (d) Tom. 10. ser 19. de Sanctis prope fin with the signe of the Crosse c. the Sacraments of the Altar with addition of our Lords wordes are made And most plainly (e) Tom. 10 ser 181. de temp c. 3. fine with this signe of the Cros the body of our Lord is cosâ—crated This point is so plaine in S Austin that for such it is confessed by M. (f) In Couels answeare to Burges p. 130. Burges and the (g) Treatise of the signe of the Crosse p. 27. Puritans S. Austin also taught before the receiuing of the Sacrament (h) See before c. 8. sect 3. fasting and the vse of holy bread He also teacheth that (i) Tom. 8. in Psal 113. con 2. post med vessels consecrated by their very ministery are called holy wherof also saith S. (k) Ep. ad Theoph Alex. ante libros paschales Hierome the sacred Chalices and holy coueringes by reason of touching the body and bloud of our Lord are to be worshiped eadem maiestate in like sort as the body and bloud And S. Austin with the 4. Carthage Councel decreed that (l) Can. 5. the Subdeacon when he taketh Orders c. shal take from the hand of the Bishop the empty Paten and the empty Chalice and from the hand of the Archdeacon the Cruet with water and Towel Al which is confessed by the (m) Cent. 4. c. 9. col 873. Osiand cent 5. l. 1. c. 1. p. 4. Centuristes and Osiander And as for Deacons and their office S. Austin saith (n) Tom. 4. in quaest Vet. et nou Test q. 101. they power water vpon the handes of the Preist as we see in al Churches so general was the vsage hereof in this auncient age And we haue seene (o) See before c. 8. sect 5. before that S. Austin taught that the body of our Lord is offered vpon the Altar And that Altars were consecrated with the signe of the Crosse and Chrisme We haue seene likwise (p) See before c. 9. coÌ„cerning the Sacrament of Penance that S. Austin mencioneth confession of our sinnes and the Preistes absolution with imposition of handes and enioyned penance for the mitigating wherof pardons were somtimes graunted And as for the Sacrament of Orders we haue likewise seene (q) See before c. 11.
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
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
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