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Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A22701	Saint Augustine his enchiridion to Laurence, or, The chiefe and principall heads of all Christian religion a most profitable booke to all those which desire to haue a most compendious briefe of Augustines doctrine, out of Augustine himselfe, when he was old, being repurged, by the old manuscript, of many faults and vnusuall wordes, wherewith it formerly flowed.	Augustine, Saint, Bishop of Hippo.	1607 (1607)	STC 921.5; ESTC S1512	82,205	310

such as bee baptized and dead they become actions of thankes-giuing for such as were exceeding good and peace offrings for such as were not exceeding euill albeit for such as bee exceeding euil these helpes preuail not at al after they are dead howsoeuer they which be liuing do take comfort thereby And to whom soeuer these things shall bee auaileable they bee either auaileable to the full remission of their sinnes or else that thereby their damnation may be the more easie and tolerable Animaduersions vpon the 110. Chapter How far forth the godly workes of the liuing doe releeue the dead Neither is it to be denyed that the soules of the dead c. SAint Augustines greatest blemish in all this booke is contained in this Chapter as Danaeus saith this error of his growing out of the doctrine of Purgatorie which of a little sparke grewe to a great fier the opinion of that time being that the soules of men being not reprobats were after death releeued and purged from their sinnes by the charitable prayers of the godly that liued Which opinion was rather destroyed then founded out of the word of God Howbeit hereupon afterwardes grewe praiers for the dead Masses Anniuersaries and indulgences the cause thereof being imputed to a booke which Augustine did write touching the care that was to bee had of the dead the same being ●reduced by the fau●tors of that error of praying for the dead that his book being writtē to those onely and chiefly who were desirous to knowe whether it were auaileable to a christian after death that his body should be buried apud sanctial●cu●us memoriam his meaning therein being corrupted by other mens interpretations And howsoeuer hee thinketh in this Chapter yet Augustine was not permanent in that opinion For he writeth in other places That there can bee no helpe of mercy performed by the ●ust to the soules of the deceased although the godly were neuer so much inclined to mercy in that case because the sentence of GOD is immu 〈…〉 being alreadie pronounced of them at their death For saith hee in an other place Gods iudgement hangeth not in suspence touching the soules of the dead but is instantly giuen and certainely set downe Because as hee affirmeth as euery man dyeth so is hee iudged of God neither can Gods sentence be altered corrected or diminished Seeing therefore Augustine is not constant herein himselfe wee ought not to bee mooued by his assertion because it wanteth the true leuain of Gods word and assurance or warrant of faith Danoeus moreouer affirmeth that in the celebration of the Lords supper at the first there was a commemoration of the dead Martyrs of God who dyed memorablie and triumphantly for the name of CHRIST to incourage others to bee resolute and constant in the profess on of the Gospell Afterwards in time the memorie of them beganne to be celebrated in that 〈◊〉 of the L. supper which were no martyrs at all but dying desired that they might bee remembred in the celebration of the same And so at length euery one that was baptized was remembred therein as Austin writeth in this place wher he calleth the Lords supper a sacrifice because as hee saith in his 10. booke De ciuitate Dei and 20. Chapter It is the Sacrament of the sacrifice of Christ For it is the commemoration of Christ his death and our thansgiuing for so great a benefit at Gods hand Anselmus also saith that which men call a sacrafice is a signe of the true sacrifice In which sense the auncient writers called the Lords Supper a Sacrifice not because Christ himself should again be offered vp by any mortall Creature This appellation therfore doth nothing at all releeue either the Papists or their Masse Besides it appeareth in many of Saint Augustines writings what hee calleth a Sacrifice that is to say either workes of mercy towards our selues or towards our neighbours which bee rendred vnto God as also the prayses celebration of Gods name In other places of scripture and of his owne workes hee sheweth by what reason euerie Christian is a Pr●est The frequent deuotions vsed in the Church is the principall reason mouing Saint Augustine to thinke the soules of the godly deceased to bee releeued by the almes and prayers of the liuing because they began to be commonly and vsually performed in the Church for the dead Howbeit M. Caluin asketh how or by what warrant out of Gods word or example men dare do this Against whom if it bee replyed that in the 2. Maccabees 23. v. 44. it is written That it is godly to pray for the dead I aunswere that the excuse of the author is to be read appearing in the 15. Chapter From thenceforth it is not said that Iudas did sacrifice for the dead And these words Pium est ergo it is godly therefore be contained in the glosse and are no part of the text The ancient writers vsed fower reasons or arguments chiefely to make them beleeue that these things were truely obserued in the Church for the dead The first was drawen from that which Luke doth write touching Lazarus and the rich glutton To which I aunswere that that whole storie or narration was but a parable and if any the like reason be collected from that place for reliefe of mens soules by the liuing after death I may as well gather out of the same that soules haue teeth a tongue and an hand Augustine himselfe affirming that this argument is weake and noddeth The second argument is this Why say they doe men that dye make wills if they can receiue no helpe or reliefe by the liuing This matter is aunswered againe by Augustine writing vppon the hundred and eigh●th Psalme Because there is saith hee a naturall care of posteritie ingrafted in all the godly while they liue vsing no wayes the crewell and profane speach of Nero saying When I am dead Let there be a confusion of heauen and earth The thirde argument is this why say they shuld the soules of the godly being dead appeare vnto the liuing if they felt not an effect of the workes of the liuing or that the liuing againe had none affinitie with them or did not belong vnto them I aunswere to this that the soules themselues are not sent but that these visions if GOD will so haue them appeare are presented vnto them by the dispensation of his prouidence for the comfort of the godly and terrour of the wicked being done by the operation of Angels and sometimes also by the power of Satan And where Augustine saith in his booke De cura pro mortuis cap. 15. that certaine which were dead we set vnto those which were liuing namely Samuel And on the contrarie amongst the liuing Paule was taken vp to Paradise I say plainely saith hee that this reason is weake and reeleth Their fourth and last reason is this The godly be taken out of this world before those euils which God meant to

earnestly I desire to haue thee wise howbeit not in the number of them of whom it is said Where is the wise mā where is the scribe and where the searcher or disputer of this world For did not God make the wisdome of the world meere foolishnes But of the number of those of whom it is said The number of the wise is the worlds health and preseruation also of that quality which the Apostle desireth to be in men to whom he saith Verely I would haue you wise in that which is good and simple in that which is euill For as no man can bee his owne maker so can hee not be wise of himselfe but by the illumination of him of whom it is written A● wisdom is from God CHAP. 2. Pietie to be true wisedome which is more aptly called in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 PIetie therefore or religion is the wisdome of man Which thing is verified in the booke of holy Iob for there is read that Wisdom her selfe saith to man Behold Pietie is wisdome Now if you aske what Pietie he meaneth in that place you shall find it more distinctly in the Greeke worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the worship or seruice of God For in Greeke it is called Pietie and otherwise also in the same tongue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which name is meant true worship albeit also that worship is chiefly referred to the seruice of God But there is no name more significant than that whereby the 〈◊〉 of God is 〈◊〉 〈◊〉 pressed as namely when it is signified thereby what should be the wisdome of man Seekest thou to haue anything more briefly deliuered who requirest at my bāds a compendious narration of weighty matters Or doest thou perhapps desire that this one point may be briefly laid open and gathered into a short speech declaring in what manner God is to bee worshipped CHAP. 3. Of the worship of God the parts thereof and what the matter and obiect of true Pietie That the worship of God is comprehended in these three things namely Faith Hope and Charitie HEre if I should answer that God is to be worshipped by Faith Hope and Charitie no doubt you would say That the answer were shorter than you would haue it And then againe you would presse mee farther with a briefe explication of all things which pertained to the sense and vnderstanding of euery of these three words namely what that is which is to be beleeued to be hoped for and to bee loued Which when I haue performed then are you answered to all the questions proposed in your Letter The copie whereof if you haue lying by you it is an easie matter to reuolue and read it againe And if you haue it not you may reduce it to memorie by the helpe of this my remembrance CHAP. 4. By the explication or definition of Faith Hope and Charity wee learne what is to be followed in Christian religion and what is to bee eschewed The vnderstanding whereof is partly to be apprehended by humane reason and partly by faith alone WIll you therefore that I make a Booke for you as you write which may be an Enchiridion vnto you as it is called and neuer be out of your hands containing in it your desires that ●s to say What is chiefly to be followed and what againe in respect of diuers heresies retained is principally to bee shunned How farre-forth reason fighteth for religion or wherein reason and faith bee repugnant What first and what last to bee embraced and held ●hat is the summe of the totall definition and what the summe and proper foundation of Catholike faith All these things which you require you shall vndoubtedly knowe by learning diligently what is to be beleeued hoped for and loued For all these be chiefly nay solely to be sought 〈◊〉 〈…〉 ed in the course of religion Which things whoso doth contradict or denie is either not to bee called by the name of a Christian or else is a flatte Heretique And these things be also to be maintained by reason as beeing either deriued from the senses of the bodie or else found out and conceiued by the light of the mind And those things which we neither can perceiue by the sense of the body nor yet vnderstand by the light of the mind then are they without all doubt to be bēleeued in respect of those witnesses by whom that which deserueth to be called holy scripture is written who were able either to see or foresee those mysteries either corporally or spiritually beeing therein assisted by the spirit or reuelation of God Of Faith and Hope what they are and what difference agreement there is betweene them CHAP. 5. The first thing in Christian religion is Faith and the last is the full sight of Gods presence Iesus Christ beeing the end of Faith WHen the minde is first of al seasoned with faith which worketh by charity it proceedeth by good life at length to come to a visible knowledge and sight of God in which place to the godly and pure in heart there is a knowen and vnspeakable beauty the full sight and contemplation whereof is accounted the highest happinesse And this is that indeede which may satisfie you in your desire to know What is the first and what the last in religion which hath his beginning in faith and consummation in Christ This is also the summe and effect of the generall definition of religion And to know Christ is the true and proper foundation of Catholike faith For an other foundation saith the Apostle No mā can lay other then that which is already laid which is Christ Iesus Neither is this therefore to be denied to be the proper and onely foundation of Catholike faith because some heretiques are deemed to holde vpon the same ground that we doe For if those things which pertaine to Christ bee diligently considered Christ is to bee found in all Heretickes but onely in name who would bee called Christiās though Christ indeed dwelleth not in them Which to demonstrate is too long a worke because all kinds of heresies were then to be specified either those that were they which now bee or else might bee vnder the title of a christian And so should it be also tedious to discourse of the truth it selfe particularly and in all points thereof Which disputation would make so many volumes as it would seeme infinite and endlesse CHAP. 6. Sound doctrine may with more facility and breuity be deliuered than heresies confuted THou therefore desirest at my hands an Enchiridion that is to say a thing which may bee comprehended in your hands and not load a Librarie To returne therefore to these three things namely Faith Hope and Charitie by which we affirmed that God was to be worshipped it is easily declared what it is wee must beleeue what wee must hope for and what wee are to affect or loue But how it may bee

yet righteousnes in regard of vs but in respect of himselfe like as he gaue demonstration that he was sinne not of his owne nature but of ours not in himselfe but in respect of vs put vpon him in the similitude of sinnefull flesh wherein he suffered and was crucified That although there dwell no sinne in him yet should hee after a sort die vnto sinne in that death which hee suffered of the flesh wherein there was a resemblāce of sin And for that hee was not an ancient transgressor with Adam hee doth by his new resurrection declare or prefigure our restitution to life from that olde death wherein wee were dead through sinne CHAP. 42. That our death and resurrection by Christ is sealed in the sacrament of Baptisme THis is that great sacrament of Baptisme which is celebrated in vs to the ende that all they which be capable of grace are made dead vnto sinne because his flesh beeing the similitude of sinne suffered the death and so shall they also be renewed in their liues by baptisme euen as Christ was raised from death to life out of the sepulchre of whatsoeuer age they shall happen to bee at the time of their baptisme CHAP. 43. That all sinnes as well of infants as olde men which be baptized be washed away in baptisme AS no man therefore from the new borne babe to the most aged creature is to be excluded from baptisme so is none again which dieth not vnto sinne through baptisme Howbeit infants doe onely die vnto originall sinne and they which bee olde doe die vnto all such sinnes as by euill life they haue added to originall sinne deriued from Adam in their natiuitie TOVCHING ORIGInall and actuall sinne CHAP. 44. Vnder the name of that word Sin in the singular number many sinnes be many times included and so againe vnder the appellation of many sinnes one particular sinne is comprehended THey be therefore most commonly said to bee dead vnto sinne when as yet without all question they be dead to many nay to all manner of sins which they haue particularly committed either in thought word or deed Because the singular number doth most commonly imply the plurall As for example it is said of that verse of Virgil touching the horse of wood broght into Troy Vterumque armato milite complent With Souldier arm'd they fill'd his belly full Albeit the same was repleate with many souldiers And in the Booke of Numbers it is written Beseech therefore the Lord that he will take from vs the Serpent he saith not the Serpents wherewith the people were afflicted meaning by one infinit serpents like vnto that one And so on the other side is that one originall sinne included in the plurall number when wee say that infants be baptized to the remission of sinnes and not to the remission of sinne wherein the speech is inuerted or contrarily vsed as whereby the singular number is signified by the plurall Like as it is spoken at Herod in the Gospel when he was dead they are dead which sought the life of the childe It was not said he is dead So likewise in Exodus they made said he vnto themselues golden gods whereas indeed they made but one calfe alone whereof it is spoken O Israel these bee thy gods which brought thee out of the land of Egypt In which place the plurall is put for the singular CHAP. 45. That in the first sinne of man which is called Originall there be diuers kindes of sinne included and not one alone HOwbeit in that one sinne which by one man entred into the world and passed thorough all mankind for which also infants be baptized many sinnes may be vnderstood if the same were seuered and diuided as it were into his members For pride is there also to bee found because man loued rather to bee subiect to himselfe than to the will of God Sacriledge also is to be ascribed vnto man because he beleeued not And homicide also because hee threw humselfe downe vnto death As also spirituall fornication because the integritie of mans will was corrupted by the perswasion of the serpent And likewise theft because hee did eate of the forbidden meate Auarice also because hee desired more thā might haue contented him And so of any sin besides which vpon more diligent examination may be found or gathered out of this actuall or committed sinne CHAP. 46. That infants be not onely guiltie of the sinnes of their gift father's that is to say Adam and Eue but of their owne and the sinnes of their immediate parents added to originall sinne That therefore regeneration is necessarie for them because that generation or of 〈…〉 is 〈◊〉 IT is also not impropably said that ininfants stand-found for their fathers faults not onely of the first parents Adam Eue but also of their owne fathers from whom they did naturally descend For that text of holy scripture where it is said I will lay the sinnes of the fathers vpon the children doth make them liable to that 〈◊〉 alwaies before such time as by regeneration they beginne to haue a● neerest in the new Testamēt which Testament was prophesied in the saying of Ezechiel that children should not beare the burthen of their fathers iniquities Neither yet that that Proverbe should bee more vsed in Israel affirming the fathers haue eaten sower grapes and the childrens ●ecth were set on edge Euery one therfore is to be borne anew whether he may be freed from that sinne wherein he was borne For the sinnes which hee afterwards committed by euill life may be salued by repentāce whereof we haue visible examples after baptisme By which reason recreation was ordained for none other coūsel but because our generation is vicious insomuch as the man which is borne in pure wedlooke may say I am conceived in iniquities and my mother hath borne 〈◊〉 with my sinne while I was 〈◊〉 wombe In which place hee hath not say I was conceiued in iniquitie and sinne which hee might very well haue said but hee had rather say in iniquities and sinns because both in that one sinne which hath infected all mankinde and is so great as thereby the whole nature of man was consequently changed made subiect vnto death as I haue formerly maintained by reason Many other be included and other also committed by parents which albeit they cannot alter or confound nature as originall sin doth yet do they by imputation make the childrē answerable for the same except the free mercy grace of God do helpe to make satisfaction CHAP. 47. It is a matter left vncertaine whether all the sinnes of forefathers as well actuall as originall be extended to posteritie and to how many descents they be conuaied BVt now as touching the sins of the Parents wherein from Adam to euery mans own father beeing their progenetors euery child doth succeed his father It is a disputable questiō that not without cause whether the childe that is borne shall be