of our sinnes and life not onely for Christ his sake through faith but also for the merit of our workes Melancthon writeth that (n) In colloquio Altembeâ—g fol. 307. we are iust not onely by faith but by al guiftes and vertues and this truly is Austines mind yea he preuenteth the obiection of S. Austin somtimes mencioning onely faith saying (o) Ibidem fol. 308. with Austin onely faith onely excludeth workes going before faith S. Austin teacheth that mortal and venial sinnes do differ of their owne natures SECTION 4. COncerning the distinction of mortal and venial sinne the difference wherof aryseth according to the Protestants opinion not from the diuersity of the sinnes in them selues but of the parties committing them so as to their faithful professors if we wil beleeue (o) Institut l. 3. c. 4. sec 28. Fulke against Rhem. Test in ep Iean sec 5. fol. 447. Caluin Fulke and others al sinnes are venial and vnto others as (p) Willet sinopsis p. 560. Papistes al sinnes are mortal yet S. Austin teacheth the contrary somtimes saith (q) Tom. 3. Enchirid c. 22. post med he we lye for the good of others a sinne therefore it is but venial And (r) Tom. 7. cont duas ep Pelag. l. 3. c. 3. post init Al sinnes do not make vs the sonnes of the deuil yea he recyteth (s) Tom. 10. de sanctis serm 41. post init And Tom. 3. Enchirid. c. 78. 79. quae sunt minuta peccata which are litle sinnes as for example as often as a man eateth and drinketh more then is necessary or speaketh more then is meete or is more silent then is expedient with a number more such like In so much that Peter Martir writeth that (t) Common places part 3. c. 4. sec 81. p. 153. S. Austin in his books de spir et lit c. 28. saith euen as there are certaine venial sinnes without which euery iust man cannot liue and yet they hinder vs not from saluation so are there c. And as for these venial sinnes S. Austin thinketh that the saying of our Lords prayer is expiatory for them for thus he writeth There (u) Tom. 9. de symbolo ad Catechum l. 1. c. 7. circa med are venial sinnes without which this life is not c. for litle sinnes without which we cannot be prayer is inuented what haith prayer forgeue vs our debtes c. if their sinnes were smale ones this dayly prayer would suffice to blot them out In like sort (x) Tom. 4. de vera et fal paenit c. 4. propefin There are certaine venial sinnes which are dayly loosed by our Lords prayer c. but others which are to death are not so loosed but by the fruictes of penance Againe (y) Tom. 3. Enchirid c. 71 for dayly short and light sinnes without which this life is not spent the dayly prayer of the faithful satisfyeth And he expresly maketh difference betweene (z) Tom. 5. de ciuit Dei l. 21. c. 27. in rhe Eng. trans p. 871. 872. sinne and crime betweene great sinnes and smale sinnes affirming withal that this which he speaketh of our Lords prayer concerneth smale sinnes onely To which purpose he is further alledged by the 4. Tolletane (a) Can. 9. Councel As lastly that S. Austin doubteth not to affirme that (b) Tom. 4. de vera et fal paenit c. 20. et vlt. post init venial sinnes were alwaies forgeuen by ceremonies Now this doctrine of the difference of mortal and venial sinnes is so cleare a truth that with S. Austin and vs it is likewise taught and defended by (c) Loc. com part 3. in his Thesis therto annexed fol. 24. Melancth in concil Euang p. 546. Musculus loc com p. 29. The harmony of confessions p. 81. Chemnitius Melancthon and other Protestant writers Concerning prayer for the dead Purgatory material fire in hel Lymbus Patrum inuocatioÌ„ of Sainctes their worship and Images CHAPTER 14. S. Austin teacheth that it is lawful and godly to pray for the dead that there is a place of Purgatory after this life SECTION I. COncerning prayer for the dead S. Austin was so wholly Catholicke as that without altergiuersation or staggering he spareth not to write that (a) Tom. 10. de verbis Apostoli serm 32. c. 2. initio It is not to be doubted but that the dead are holpeÌ„ by the prayers of the holy Church and by the wholsome sacrifice and almes which are geuen for their soules that our Lord may deale more mercifully with them then their sinnes haue deserued for the vniuersal Church obserueth this as deliuered from their forefathers that those should be prayed for and the sacrifice remembred to be offered for them who dye in the communion of the body and bloud of Christ when they are remembred in their place at the time of the sacrifice c. It is not to be doubted but that these thinges do profit the dead but such who haue so liued before their death that these thinges may be profitable to them after their death for such as dye without faith which worketh by charity and the Sacraments in vaine are these workes of pitty bestowed vpon them by their frendes c Therefore no new merits are obtained for the dead when their frendes do any good for them but their owne merits going before these are made to follow Yea his aduise is that as for such thinges which helpe the soules of the deade as sacrifices prayers almes they bestow vpon those more diligently instantly abundantly who being deade in flesh not in spirit they loue not onely carnally but spiritually Againe (b) Tom. 3. Enchirid c. 110. initio there is one so good that these thinges he needeth not and againe another so euil that neither can he be holpen with these when he dyeth c. therefore they profit not al men c. when then the sacrifice of the Altar or of any Almes are offered for al the deade that are baptised for those that are very good they are thanksgeuinges for those that are not very euil they are propitiatioÌ„s or sacrifices satisfying Gods iustice Also (m) Tom. 4. de cura pro mortuis c. 18. init they profit not al for whom they are done but those onely who while they liued deserued that they profit them but because we know not who those are we ought to do them for al the regenerate Now wheras D. Morton and other Protestants do vulgarly obiect that S. Austin prayed for his mother Monica whom yet he thought to be in heauen and that the like was done by other Fathers for those who vndoubtedly were also in heauen this S. Austin for him selfe and the other Fathers haith answeared and explained in the precedent wordes affirming that for such as were very good or in heauen prayers were thankesgeuinges and for those who were not very euil or in hel they were
where she knew the holy oblation to be geuen wherwith the band it cancelled which was against vs. He calleth it also (c) Tom. 5. de ciuit Dei l. 8. c. 27. ante med The sacrifice of Christians (d) See before here at t. which succeeded al the sacrifices of the old Testament wherof he also further writeth that (e) Tom. 7. de bapt cont Don. l. 3. c. vlt. prope fin Those whom our Lord clensed from the leper he sent backe to the same Sacraments that with the Preistes they might offer for them selues sacrifice because the sacrifice which he would haue to be celebrated in the Church for them al had not yet succeeded S. Austin also auoucheth that this sacrifice of Christes body and bloud is propitious or auailable for the soules in Purgatory his wordes are (f) Tom. 3. in Enchirid. c. 110. post med when therefore the sacrifices whether of the Altar or of the Almes are offered for al the deade that are Baptised they are thankes-geuinges for those that are very good and they are propitiations or sacrifices to apease Gods displeasure for those that are not very euil These wordes are so conuincing that (g) De sacrificio Mâ—ssatico l. 2. c. 7. p. 525. And see the Centuristes cent 5. c. 6. col 674. Hutterus excusing Ciprians obiected wordes of sacrifice for the deade as to be but meant of the sacrifice of prayer yet comming next after to answeare this place of S. Austin in steede of al euasion it is so direct and plaine for external sacrifice for the deade that as enforced he saith thereof In aeternum defendi non potest it can neuer be deâ—ended And therefore immediatly after he prouoketh to the law and testimony of Esay 8.20 hauing affirmed before that In this present question of sacrifice Austin doth not agree with him selfe But S. Austin proceedeth yet further teaching this to be a tradition of the vniuersal Church saying (h) Tom. 10. de verbis Apost serm 32. c. 2. initio It is not to be doubted but that the dead are holpen by the prayers of the holy Church and by the wholsome sacrifice and Almes which are geuen for their soules that our Lord may deale more mercifully with them then their sinnes haue deserued for the vniuersal Church obserueth this as deliuered from their forefathers that those should be prayed for and the sacrifice remembred to be offered for them who dye in the communion of the body and bloud of Christ when they are remembred in their place at the time of the sacrifice c. It is not to be doubted but that these thinges do profit the deade but such who haue so liued before their death that these things might be profitable to them after their death for suâ—h as dâ—e without faith which worketh by charity and the Sacraments in vaine are these workes of piety bestowed vpon them by their frendes c. Therefore no new mâ—rits are obâ—ayned for the deade when their frendes do any good for them but their owne merits going before these are made to follow Lastly his aduise is that as for such thinges which helpe the soules of the dead as sacrifices prayers Almes they bestow for them more diligently instantly abundantly which being deade in flesh not in spirit they loue not onely carnally but spiritually This place is so pregnant for our purpose that it is recyted confessed and reiected by (i) De origine erroris c. 9. fol. 223. Bullinger Lastly S. Austin teacheth that this sacrifice is offered vpon Altars saying (k) Tom. 10. de sanctis ser 11. prope init The body of our Lord is offered vpon the Altar And (l) Tom. 5. de ciuit Dei l. 22. c. 10. circa med we erect Altars in which we sacrifice to one God Affirming further that (m) Tom. 10. de sanctis ser 19. prope fin Altars are consecrated with the signe of the Crosse And that (n) Tom. 10. ser de tempore 255. initio The stone is hallowed or annointed vpon which the diuine sacrifices are consecrated vnto vs. Yea such reuerence he bore to Altars that saith he (o) Ibidem We celebrate this day the consecration of the Altar And rhe vse of (p) Concil Agathens can 14. Altars was such in this age of S. Austines that the Centuristes say (q) Cent. 5. col 744. Osiander cent 5. l. 4. c. 18. p. 482. l. 1. c. 30. p. 123. they begun in this age c. to consecreate Altars of stone powring vpon them Chrisme as is decreed in the 26. Canon of the Councel Eupaunense Concerning the Sacrament of penance wherin auricular confession to Preistes imposed penance and dayes of pardon are taught by S. Austin and other Fathers CHAPTER 9. AS concerning Penance S. Austin teacheth that it importeth a further penalty then onely repentance or greife of minde for sinne committed and that therefore it extendeth it selfe also to external accomplishments consisting in Almes fasting and other like workes of penance In which respect he describeth (a) Tom. 4. de vera et falsa paenit c. 8. post med Penance to be a certaine reuenge of him that sorroweth punishing in him selfe that which he is sory for hauing committed This penance according to S. Austin is diuersly imposed (b) Tom. 3. in Enchirid. c. 65. initio according to the measure or diuersity of euery ones sinne And (c) Ibidem And see concil Carthag 3. can 31. times of penance saith he are rightly appointed by them who gouerne the Church And wheras M. (d Synopsis p. 504. Calâ—in Institut l. 4. c. 15. sec 4. c. 19. sec 17. Wil. thinketh that the remissioÌ„ geueÌ„ vs in Baptisme doth suffice for al the sinnes committed after Baptisme and therfore that the Penance now intreated of should be vnnecessary S. Austin to the contrary writeth that (e) Tom. 2. ep 23. ad Bonif. multo ante med If the child with the encrease of age become euil then beginneth he to haue his owne sinnes which are not taken away by regeneration or baptisme but are cured by another medicine which in an other place he explaineth to be Penance saying (f) Tom. 6. l 2. de adulterinis coniug c. 16. prope intium If murther be committed by a Catechumen it is washed away by baptisme but if it be committed by one that is bâ—ptised it is healed by penance and reconciliation In like sort those wordes (g) Ioan. 20.23 of Châ—ist whose sinnes you forgeue thâ—y are forgeuen whose sinnes you retaine they are retained in S. Austines iudgement do extend further then to our priuate repentance for saith he (h) Tom. 10. l. 50 homil hom 49. c. 3. post med do ye such penance as is done in the Church c. Let no man say to him selfe I do it secretly I do it with God God who pardoneth me knoweth that I do it with my heart for
in his common places in english part 3. c. 16. sec 17. p. 380. Caluin in Haebr in c. 11. 5. and see Luther Tom. 6. Wittemb fol. 79. Willet vpon Gen. in 5. p. 69. But S. Austin yet teacheth further saying (t) Tom. 5. de ciuit Dei l 20. c. 29 post init after the eng transl p. 830. that Elias shal conuert the Iewes to Christ vltimo tempore before the end of the world c. is most commonly beleeued and taught of vs Christians and is held as a point of infallible truth for we may wel hope of the comming of him before the iudgemeÌ„t of Christ whom we do truly beleeue to liue in the body at this houer without euer hauing taisted of death Againe euen according to our english (u) Ibidem p. 834. translatioÌ„ somwhat before the day of iudgement Elias shal come the Iewes shal beleeue Antichrist shal persecute Christ shal iudge and the deade shal arise Lastly S. Austin teacheth that at the day of iudgement Christ shal come (x) Tom. 10. de tempore ser 130. post med with the signe of the Crosse before him And the same is taught by Origen Chrisostome Hierome Hillary Theophilact Euthemius and Bede in their seueral commentaries vpon Math. 28.30 And the same is defended by the Protestant M. Trig saying (y) True Catholicke p. 295. Gualter of famous memory so expoundes Math. 24.30 And by the signe of the sonne of man he vnderstandeth the Crosse these be his wordes most of the auncient Fathers expound the Crosse to be this signe c. Also Thomas Couper Bishop of Lincolne said my brethren can you not endure that signe to be made here vpon earth which before the comming of the iudge shal be conspicuous in heauen And yet al this is so Popish to M. Nappeir that he blusheth nor to write (z) Vpon the Reuelat p. 89. 90. 214. 215. 219. and Proposition 31. p. 72. 73. 74. 75. The signe or Crosse which appeared in vision to Constantine with these wordes in hoc signo vinces in this signe thou shalt ouercome was the first publicke visible marke of Antichrist O times o times what a monster haue ye bred S. Austin teacheth vsury to be vnlawful SECTION 2. THough many (a) Molinaeus in FentoÌ„ of vsury l. 2. c. 2. sec 3. p. 44. Bucer in his scripta Anglican p. 789. 790. 791 Virel in his prin groundes of religion englished p. 148. Bullinger in his Decades in english Dec. 3. serra 1. p. â—7â— Osiander cent 16. l. 4. c. 34. p. 1047. Protestants do defend vsury for lawful yet the contrary with al Catholickes is mantained by S. Austin of whom thus writeth M Fenton (b) Treatise of vsury l. 2. c. 3. p. 52. If we desire S. Austines iudgement who is in steede of many he is so confident that he appealeth to the vsurers them selues who practised in his dayes saying in Psal 36. quam detestabile sic quam odiosum quam execrandum pute et ipsi Faeneratores norunt how detestable how odious how execrable it is the very vserers know them selues but he might happely speake of some excessiue vsury or extortion obserue therfore how presently he explaineth him selfe in the very same place saying Si aliquid plus quaÌ„ dedisti expectes accipere Faenerator es et in hoc improbandus If thou expect to receiue any more then thou deliuered thou art a Vsurer and in this thou art to be condemned the common obiection which is made for vsury c. is answeared by the same Father saying the vsurers also dare say they haue not els wheron to liue so may the robber say c. so may the burgler say c. so may the baud say c. his final sentence is that vsurers belong not to the Church of God Thus far M. Fenton from S. Austin against vsury S. Austin teacheth that stewes may be permitted for the auoyding of greater euil SECTION 3. AS concerning Stewes which are permitted in some Catholicke countries in preuention of greater inconuenience as of vnnatural or violent accomplished lustes and the general ouer spreading of that particular euil which otherwise like the plague would disperse it self into al or most partes of the citty were it not restrayned as is the other to the pesthouse to the sink or channel or some one like reserued seueral precinct In this respect Catholicke diuines hould that for the preuenting of greater mischeife it may be so permitted though not allowed as in like respect the (c) Math. 19.8 libel of diuâ—rce was by Moyses not allowed but permitted for the hardnes of the Iewes heartes or as is vsury by the Church (d) Fenton in his treatise of vsury l. 2. c. 9. p. 71. 73. of England and some (e) Of Geneua see Hutton in his preface to the 2. part of the answeare other Protestant Churches not allowed but like wise permitted in respect of trade commerse other important necessity To which purpose wryteth (f) In nou Test in Anot. in Math. 19.8 Beza The ciuil lawes if they be wel enacted do commaund nothing which God prohibiteth nor prohibite any thing which God commaundeth but through the iniquity of men they are compelled onely to moderate many thinges which they cannot quite take away and these are they which are said to be permitted by the lawes for example Christian charity forbiddeth to commit vsury yet by reason of the trading of men many Magistrates see they cannot absolutely forbid it therfore they prescribe a certaine quantity of gaine But is it therfore lawful with a good conscience to commit vsury No truly neither do the ciuil lawes approue but rather condemne what they only tollerate the wickednes of men compelling them therto Luther also writeth that (g) In Deutero in c. 24. fol. 160. Christ Math. 19. proueth sufficiently the law of diuorce to be merely ciuil and permitted for the hardnes of the people c. Many thinges in a common wealth are to be suffered by reason of those that are hard and vntractable lest greater euils be done And hereof also saith (h) In Mat. c. 19. 8. Pelican he pardoned the lesser euil lest the greater should be committed Now vpon this one and the same like ground is established our not allowance but like permitting of stewes yet not without condigne answearable punishment inflicted vpon (i) Fenton vbi supra l. 2. c. 9. p. 70. 57. vsurers and (k) See F. Persons in his answeare to Nichols fol. 1. 3. stewes But to come to the point of stewes S. Austin wryteth (l) Tom. 1. l. 2. de ordine c. 4. circ med what can be said more vncleane more void of comlines more ful of turpitude then harlots baudes and such other like pestilences take harlots from among men and you shal disturbe al thinges with lecherous lustes c. A saying so direct and pertinent that it is therefore confessed and reiected
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