Sainct Austines religion collected from his owne writinges & from the confessio[n]s of the learned Protestants, whereby is sufficiently proued and made knowen the like answearable doctrine of the other more auncient fathers of the primitiue church / written by Iohn Brereley.

Concerning Christian fastes, as absti∣nence from certaine meates vpon certaine dayes: As also concer∣ning vowed chastity and mo∣nastical life. CHAPTER. 15.

S, Austin teacheth that prescribed dayes of fasting, and abstinence •• from certaine meates are law∣ful. SETION, 1.

FIrst as concerning the fast of Lent, S. Austin teacheth that,(n) not to keepe it at al is sacriledge, & in part to breake it is sinne: This doctrine is confessed and disliked in S. Austin by the(o) Centuristes, and(p) Hamelmannus; and it is fur∣ther explained by S. Ambrose, whose disciple S. Aust. was, as the same(q) Hamelmannus testifyeth: and of whom Oecolampadius saith,

How(r) should Austin teach contrary to Ambrose by whom he was ordered! Now it is euident that S. Ambrose expresly affirmeth that(s) It is sinne not to fast in Lent; wherin he is con∣fessed and reproued by M.(t) Carthwright, who also saith of them both(u) Ambrose and Austin were both of them corrupt in Lent fast: for which also S. Ambrose is at large reprehended by(x) Hamelmannus.

In like sort concerning the then vsual fast of Wednesday, fryday, and Saturday, S, Austin saith,(y) The Christian who accustometh to fast Wed∣nesday, fryday, and Saturday, &c. This saying also is acknowledged by the(z) Centuristes.

But S. Austin proceedeth yet fur∣ther condemning the contrary opi∣nion of Protestants in the hereticke Aerius, saying of him,(a) It is re∣ported that he haith added some opinions of his owne, saying that we ought not to pray or offer sacrifice for the deade, and that appointed fastes are not solemnly to be kept. In which his censure he is

acknowledged and disliked by(b) Danaeus, Fulke, and Osiander: And yet the same censure is geuen against Aerius for the greeke Church by S.(c) Epiphanius.

And wheras the Puritans, as M. Welsh, one of them confesseth,(d) say, we thinke it no heresy to fast on the Lords day, more then other dayes. yet S. Austin auoucheth that,(e) To fast on the Lords day is a great scandale, yea a scandal of the whol Church. In which he is confessed and alledged by M.(f) Whitguift and the(g) Cen∣turistes, and both he and S. Ambrose by(h) Hamelmannus, and the 4.(i) Carthage Councel for decreeing the same doctrine is reproued by(k) Osiander.

In like manner concerning ab∣stinence from certaine meates, S. Austin reporteth of his time that(l) Catholickes &c. do abstaine, not onely from flesh, but also from certaine fruictes of the earth, not that they thinke them vncleane &c. And, almost al in Lent obserue this abstinence; which also

may yet more appeare by Faustus the hereticke Manichee, who in defence of his owne wicked perpetual absti∣nence from certaine meates, as of thier owne nature vncleane, signi∣fyeth the Churches then Catholicke custome, in his obiecting therof & saying to S. Austin,(m) If Lent be obserued by you without wine and flesh not superstitiously but by Gods law &c. yea in this S. Austin was so ful that he censured and condemned Iouini∣an for his contrary doctrine: wher∣of saith(n) Chemnitius, Austin affir∣meth Iouinian to haue taught, fastes or abstinence from certaine meates to pro∣fit nothing. Of which also S. Austin saith him selfe,(o) to beleeue that no merit encreaseth to those that abstaine from wine or flesh, is not the part of a Christian, but of a Iouinian, or nouel Protestant; amongst whom(p) D. Abbot, Willet, and Danaeus, are not ashamed to defend Iouinian in his foresaid error.

S. Austin teacheth that the vow of chastity is lawful. SECTION. 2.

TO omit that S. Austin affir∣meth it to be(q) the heresy of Iouinian to equal the merit of wiues with virgins; he taught (as before) the lawfulnes of vowed chastity amongst those who are married, affirming that to such(r) as with mutual con∣sent haue vowed to God chastity, that a greater reward is truly due vnto them; and that(s) such thinges are not to be vowed by married persons but by mutual consent &c. which once had he ad∣deth further, geue both to God what you haue both vowed; yea he censu∣reth the breach of the vow of chasti∣ty for damnable adultery, saying.(t) If he shal marry after the vow which he haith promised to God, he shal be condemned &c. If a Nunne shal marry, she shal be reputed to haue com∣mitted adultery against Christ. To this

purpose also the fourth Carthage Councel (wherat S. Austin was pre∣sent and subscribed) decreed con∣cerning vowed widowes, that(u) If any widowes though yong in yeares &c. shal vow thēselues to God, and casting of their laye habit, shal appeare in religious ha∣bit vnder the testimony of the Bishop & the Church, and shal afterwardes turne to secular marriages, according to the Apostle, they shal haue damnation. This decree is so disliking to Danaeus, that he chargeth the Councel and S. Austin with(x) abusing manifestly the word of God; and as Osiander thin∣keth(y) this Canon haith great er∣rors in it.

And wheras the auncient Noue∣listes did vsually obiect (as Prote∣stantes stil do) that of 1. Tim. 4.3. thence to infer, that the Churches forbidding of marriage in vowed persons, is the doctrine of diuels. S. Austin answeareth therto in these wordes,(z) He forbiddeth to marry, who saith that it is euil, not he who preferreth before this good an other thing

better. And the same answeare is made by Protestantes in the case of fasting from certaine meates as name∣ly by M.(a) Hooker, M. Iacob, & others. Ad lastly herunto that this vowing of chastity by Preistes, Virgins, or Widowes, was not (as Protestants seeke to euade) in S. Austines iudge∣ment(b) in reguard of this present life, neither that they should passe the time without greater troubles, nor for the auoiding of greater vexations, but ex∣presly for the life to come, which is pro∣mised in the kindome of heauen. And according to this he reporteth Ioui∣nians condemned error, saying,(c) He would not marry, not for any grea∣ter merit with God in the kingdome of life euerlasting, but for the present ne∣cessity lest he should suffer the troublet of marriage.

S. Austin teacheth that it is lawful to vow the state of monastical or religious life. SECTION. 3.

COncerning the professed po∣uerty of Monkes, S. Austin re∣prehendeth one Ianuarius for that(c) professing a life in common, he made a wil and apointed heires &c, wherof he further saith, Proh dolor illius so∣cietatis, O greefe of that community. The beginning of this very sermon is aboue 900. yeares since alled∣ged verbatim vnder S. Austines name by S. Bede in 2. Cor. c. 8. And this sermon and these very wordes now cyted, are at large recyted vn∣der S. Austines name aboue 100. yeares since in the Councel of(d) Aquisgrane, vnder Lewis the first. The Centuristes also say hereof,(e) Austin by the way reherseth certaine thinges of Monkes &c. as that, None of them possessed any thing proper to them

selues: And the same is confessed by(f) Zepperus, and Hospinian, as also of S. Hierome, by(g) Chrispinus.

And that this profession of Mona∣thisme was vnder vow, S. Austin further saith,(h) what is it, they made voide their first faith? they haue vowed & not performed; therfore let no brother placed in the Monastery say, I wil leaue the Monastery &c. it is answered to him they haue not vowed, thou hast vowed, thou hast looked backe &c. remember Lots wife. And yet in more ful expli∣cation of S. Austines iudgment and the doctrine of his time; the Pro∣testant Mollitor affirmeth euen of the Calcedon Councel,(i) that it, against the Oracles of the holy Ghost, forbad the vse of marriage to Monkes, and Nunnes.

But S. Austin yet further impug∣neth the hereticke Petilianus for in∣ueighing against this profession, he spake (saith S.(k) Austin) with con∣tumelious mouth in disprase of Monkes and Monasteries. And he chargeth

the Circumcelians, for that(l) they were accustomed to say what meaneth this name of Monkes. And againe,(m) what do they say who insult against vs concerning the name of Monkes &c. who say vnto vs, show ye where the name of Monkes is written?

Now as concerning the religious habit of professed Virgins, Widowes, and Monkes, the 4. Carthage Coun∣cel (wherto S. Austin subscribed) speaking of professed Widowes, saith,(n) Those who leauing their laycal habit haue vowed them selues to God vnder the testimony of the Bishop & the Church in a religious habit &c. The Centuristes also confesse(o) veiled virgins (to be mencioned) in the 26. Canon of the Milleuitan Councel, wherto also S. Austin subscribed; as also to the 4. Carthage Councel wherin it was decreed that(p) when a Nunne is pre∣sented to the Bishop for her consecration, that she be clothed with such garments as shal be fit for her profession & sancti∣mony euer after to vse. This Canon is also acknowledge by Osiander,

charging it(q) with superstitious and hipocritical habits. And the like is to be seene in the 3.(r) Carthage Coun∣cel, reported also by the same(s) Osiander. The Centuristes also spea∣king of the Monkes of the 4. age, confesse that they vsed(t) a certaine clothing (or couering) vpon their heades, which they called their hood, a girdle also about their loynes, and a garment vpon their shoulders; and they mencion also the(u) habit of Nunnes. In like manner as touching the ab∣stinence of Monkes the Centuristes re∣port from(x) S. Austin their almost incredible fastes, affirming also from him that, some spent very often three whol dayes and more without meate or drinke, and that they abstained also from flesh and wine: and that Aust. in ep. 86. telleth that many in the Monaste∣ries fasted fiue dayes in the weeke during their whol life.

S. Austin also testifyeth him selfe to haue beene a Monk, for speaking of Monachisme he saith,(y) I who write these thinges &c. do exhort others

to this purpose with al my power, and in the name of our Lord I haue parta∣kers. And speaking against Petilia∣nus he affirmeth that,(z) he spoke with contumelious mouth in disprase of Monasteries and Monkes, reprehen∣ding also me, that this kind of life was instituted by me. To which pur∣pose also saith Passidonius of S. Aust. that,(a) being made Preist, presently he erected a Monastery within the Church, and began to liue with the ser∣uants of God according to the manner and rule. yea S. Austin further saith of him selfe,(b) I disposed my selfe to be in the Monastery with the brethren &c. I sould my slender meanes, & gaue to the poore &c. behould how we liue, it is not lawful for any in our company to haue any thing proper to them selues. And the Centuristes likewise report that(c) Aust. in Psal. 103. exhor∣teth rich men, that they wil sel their gooddes, fieldes, villages, gardens, to geue to the seruants of God, and to build Churches and Monasteries, yea 〈◊〉〈◊〉 the 11. epistle is troubleth him not to

number him selfe with the Monkes, when he saith, I in my litle cottage with my Monkes &c. The Centuristes al∣so say concerning Eremits.(d) It is euident that there were Eremits &c. but they are called Anchoretes &c. Austin Tom. 1, de moribus Cathol. Eccl••s. l. 1. c. 31. expresly saith, that kind of men to be dispersed cheifly through the East and Aegipt, who liuing most priuate, altogether from the sight of men, do inhabit most desert places, and do en∣ioy the speach of God: Of whom also S. Austin there affirmeth for their dyet that they were content onely with bread and water; mencioning also particularly one(e) Iohn an E∣remite and Prophet.

Lastly though Protestants would delude al this, by barely affirming that the Monkes of those Primitiue times were much different in their profession and manner of life from ours of these, yet, besides the pre∣mises which do ouer clearly con∣uince the contrary, it is euident that, that very Monachisme which S. Au∣stin

haith thus described and com∣mended, is much disliked by our li∣bertine Nouelistes, & so according∣ly(f) Caluin saith, In the meane time I do not dissemble, but that in that very auncient forme (of Monachisme) there is some thing which litle pleaseth me. for which also both S. Austin and S. Hierome are further confessed and reprehended herein by(g) Hospinian, who tearmeth also(h) Austin a great louer of monastical profession according to the custome of that age &c. but this Father (let it be spoken otherwise with leaue of so great a man) wresteth the wordes of the Prophet, saith this Protestant: So litle pleasing is S. Austin and the auncient Monkes with their perfection and austerity of life to moderne Protestantes.

Notes

• (n)

  Tom. 10. de tempore. ser. 77. init. & ser. 62.
• (o)

  Cent. 5. c. 6. col. 686. 687.
• (p)

  De tradit. A∣post. part. 3. l. 3. col. 824.
• (q)

  Ibidem. col. 786.
• (r)

  Epist. Oecol. & Suing. p. 608.
• (s)

  Ser. 25. 34. 36.
• (t)

  In Whitguiftes def. p. 100.
• (u)

  2. Reply part. 1. p. 83.
• (x)

  De tradit. A∣post. col. 788.
• (y)

  Tom. 1. ep. 86. ad Casula∣num. mult. ante med.
• (z)

  Cent. 5. c. 6. col. 730. 686.
• (a)

  Tom. 6. haer. 53. init.
• (b)

  De haeres. c. 53. fol. 177. Fulke in his answ. to a coū∣ter. Cath. p. 44. 45. Osiand. cent. 4. l. 3. c. 47. p. 434.
• (c)

  Haeres. 75.
• (d)

  Reply against Browne. p. 196.
• (e)

  Tom. 2. ep. 86. ad Casu∣lanum.
• (f)

  Defence. p. 102.
• (g)

  Cent. 4. col. 445. 401.
• (h)

  De tradit. A∣post. part. 3. l. 3. col. 786. 787.
• (i)

  Can. 64.
• (k)

  Cent. 5. p. 13.
• (l)

  Tom. 6. cont. Faust. Manich. l. 30. c. 5. post init. see Tom. 1. de moribus Ec∣cles. c. 31.
• (m)

  Aug. Tom. 6. cont. Faust. Manich. l. 30. c. 4. post init.
• (n)

  Exam. part. 4. p. 142. and see Aug. tom. 6. haer. 82. circa med.
• (o)

  Tom. 3. de Eccles. dog. c. 68. init. & see the Cen∣tur. cent. 4. c. 5. col. 381.
• (p)

  3. part of his defence of the reform. Cath. p. 60. Wil. in Antilogie. p. 13. Dan. in 1. part. alt. part. p. 938.
• (q)

  Tom. 1. l. 2. Retract. c. 22. initio.
• (r)

  See before chap. 12.
• (s)

  Tom. 2. ep. 45. prope fin.
• (t)

  Tom. 8. in Psal. 83. post init.
• (u)

  Can. 104.
• (x)

  1. partis. alt. parte. p. 1011.
• (y)

  Cent. 5. l. 1. c. 1. p. 20.
• (z)

  Tom. 6. cent. Faust. Manich. l. 30. c. 6. prope init.
• (a)

  Eccles. pol. l. 5. sec. 72. p. 209. Iacob in his defence of the Church. p. 59. quaeri∣monia Eccle∣siae. p. 106. 107.
• (b)

  Aug. Tom. 6. de virginit. c. 13. 22. 23. And see Fulke against Rhem. Test. in 1. Cor. c. 7. ad 28.
• (c)

  Tom. 6. haer. 82. prope fin.
• (c)

  Tom. 10. de diuersis. serm. 49. de com. vita Cleric. c. 2. ante med.
• (d)

  Cap. 112.
• (e)

  Cent. 5. col. 710.
• (f)

  Polit. Eccles. l. 2. c. 13. p. 474. Hosp. de orig. Monach. fol. 74.
• (g)

  Estate of the Church. p. 132.
• (h)

  Tom. 8. in Psal. 75. mult. post med.
• (i)

  De Eccles. milit. p. 80. and see Concil. Calced. can. 15.
• (k)

  Tom. 7. cont. lit. Petil. l. 3. c. 40. post med.
• (l)

  Tom. 8. in Psal. 132. post init.
• (m)

  Ibidem. ante med.
• (n)

  Can. 104.
• (o)

  Cent. 5. c. 7. col. 744. and see also Osi∣and. cent. 5. p. 155.
• (p)

  Can. 11.
• (q)

  Cent. 5. l. 1. c. 1. p. 6.
• (r)

  Can. 4.
• (s)

  Cent. 4. p. 523.
• (t)

  Cent. 4. c. 6. col. 472. and see cent. 5. c. 6 col. 704. & Sozom. hist. l. 3. c. 13.
• (u)

  Cent. 5. c. 6. col 733.
• (x)

  Cent. 5. c. 6. col. 688. and col. 711. 732.
• (y)

  Tom. ••. ep. 89. ad Hilari∣um. versus fin.
• (z)

  Tom. 7. cont. lit. Petil. l. 3. c. 40. post med.
• (a)

  In vita August. c. 5. init.
• (b)

  Tom. 10. de diuersis serm. 49. de com. vita Cleric.
• (c)

  Gent. 5. c. 6. col. 701.
• (d)

  Cent. 5. c. 6. col. 714.
• (e)

  Tom. 5. de ciuit. Dei. l. 5. c. 26. post. init. And after the english translation. p. 232.
• (f)

  Institut. l. 4. c. 13. sec. 16.
• (g)

  De origine Monach. fol. 100. 106.
• (h)

  Ibidem. fol. 33.