commaundements to him who hâ—ith not freedome to do what is commaunded and that it is iniury to condâ—me him who had not powwer to fulfil the commaundementes This is so cleare in S. Austin that Melancthon saith thereof (p) Lib. 1. epist p. 290. Austin haith not sufficiently explicated the iustification of faith c. which thou shalt rightly vnderstand if thou dost cast away thine eye wholly from the law and from Austines immagination of fulfilling the law Yea S. Austin doubteth not to geue direct sentence against our aduersaries concerning Genesis c. 4. v. 7. referring Caines dominion there expressed not as intended to Abel as Protestants do of late traÌ„slate but to sinne saying therof (q) Tom. 5. de ciuit Dei l. 15. c. 7. circa med Thou shalt haue dominion ouer it what of thy brother God forbid of what then but sinne wherto assenteth his familiar S. Hierome saying likewise therof (r) In quaest in Genes because thou hast freewil I do admonish thee that sinne haue not dominion ouer thee but thou ouer sinne And the very same reading is affirmed and made good by diuerse learned Protestants as namely (s) In his great Bible in Gen. 4.7 Mercerus vpon Genesis in Gen. 4 7. Pezel in Genes c. 4. p. 94. Gesnerus in Gen. p. 114. Castalio Mercerus Pezelius and Gesnerus who specialâ—y recyteth and answeareth our aduersaries vsual obiections to the contrary Yea the agreeable translation hereto is accordingly obserued by the great English Bible of Anno. 1577. and by the english Bible in 4. of Anno. 1584. And wheras Protestants vsually obiect S. Chrisostome to expound this place according to their mind the truth is he geueth both expositions saying therupon (t) In Genes hom 18. I haue deliuered both senses leauing to your wisdome that to be chosen which seemeth more agreeable to that which haith beene said yea he inferreth and collecteth from this very place the freedome of wil saying (u) In Genes hom 19. c. 4. prope initium The Lord of al thinges haith made our nature to haue freewil c. he suffereth al to lye in the wil of him that is sicke this therefore is now also done in Cain To al which in more cleare explication of S. Austines iudgement I wil ad the further answearable consenting doctrine deliuered by S. Hierome and the Fathers of the Arausican Councel which was celebrated in the age of S. Austin and against the Pelagians who too much inhabled freewil as of it selfe sufficient without grace wherefore S. Hierome saith to the Pelagian (x) Dial. 3. aduers Pelag. This is that which I told thee in the beginning that it is in our power to sinne or not to sinne that freewil may be kept The foresaid Councel also saith y This also we beleeue according to the Catholicke faith that grace being receiued by Baptisme al who are baptized through Christes helpe and cooperation may and ought to fulfil such thinges as belong to saluation if they wil labour faithfully S. Austin techeth that our iustification consisteth not onely in remission of sinnes or not imputation therof but likewise in good woâ—kes and that the same once had may be lost SECTION 2. HOfman with other ProtestaÌ„ts teacheth that (a) Comment de paenit l. 2. fol. 114. The iustice wherwith we are saued c. consisteth wholly in remission of our sinnes or as Viril saith (b) Compendium Christian relig l. 1. c. 4. fol. 17. in imputation both which (c) Volumen Thes theol vol. 1. loc 15. p. 256. Piscator maketh al one But S. Austin teacheth to the contrary that (d) Tom. 2. ep 106. Bonif. post init The grace of God c. bringeth to the life of the second man not onely by blotting out sinnes but also by helping not to sinne As also (e) Tom. 2. ep 105. ad Sixtum post med neither c. is any man freed and iustifyed but by the grace of God c. not onely by remission of sinnes but first by the inspiration of faith it â—efle and the feare of God c. Againe (f) Tom. 7. de natura grat c. 26. post init Our heauenly Phisition doth to this end only cure our diseases that now they be not but that hereafter we may walke rightly And the Milleuitan Councel wherat S. Austin was present and subscribed decreed that (g) Can. 3. whosoeuer shal say that the grace of God wherwith we are iustifyed c. doth auaile onely to the remissio of sinnes c. let him be accursed Yea S. Austin is so plaine herein as that Caluin mantaining imputatiue iustice by onely faith and as secluding workes therin reproueth S. Austins contrary doctrine saying therof (h) In omnes Pauli epist ep ad Rom. c. 3.21 p. 35. I am not ignorant that Austin expoundeth otherwise c. I know ouer wel that certaine new spyers do produce very proudly this doctrine of Austin And wheras Protestantes vsually obiect S. Paul as contrary to S. Iames concerning Iustification by workes D. Whitaker confesseth that S. Austin agreeably with vs Catholickes doth reconcile them together saying (i) Resp ad rat Camp rat 1. p. 12. and see the Centuristes Cent. 5. c. 10. col 1133. and see Aug. quaest 83. quaest 76. Austin reconcyleth Iames to Paul wherefore saith Austin the sentences of the two Apostles Paul and Iames are not contrary in them selues c. because Paul speaketh of workes which goe before faith vnto which neuer Catholicke attributed iustification and Iames of those workes that follow faith which is the very point that Catholickes now teach concerning iustification by workes Now that this iustificatioÌ„ by faith and workes once had may be lost it is likewise taught by S. Austin saying (k) Tom. 7. de praedestinatione Sanctorum c. 14. post init why is it graunted to some that they be taken out of the dangers of this life while they are iust others that are iust do liue longer in the same daungers vntil they fal from iustice who knoweth the sense of our Lord And againe (l) Tom. 7. de correp et grat c. 13. post init Let al feare who run wel it being vnknowen who shal come to the marke Therefore by reason of the profit of this secrecy it is to be beleeued that some of the sonnes of perdition not receiuing the guift of perseuerance vnto the end do begin to liue in faith which worketh by charity and for a time do liue faithfully and iustly and afterwardes do fal neither do they dye before this happen vnto them And from this vncertanty of perseuerance S. Austin likewise aduiseth that (m) Ibidem none of the multitude of the faithful as long as they liue in this mortality presume them selues to be in the number of the predestinate because it is needful that that be hid in this place or life which truth is further confirmed depending
Of the Church l. 5. c. 19. p. 71. And see the same in Danaeus in Isagog Christ part 4. p. 557. Field confesseth taught that there was besides heauen and hel another third place of euerlasting continuance for such childreÌ„ as dyed vnbaptised Now in respectiue coÌ„futatioÌ„ of this said imaginary third place of euerlasting rest S. Austin said as is obiected otherwise how ful and resolute S. Austin was concerning Purgatory and prayer for the deade we haue clearly seene (r) See before c. 14. sec 1. before and for such confessed by Protestantes But D. (s) Against Rhem. test in 1. Cor. 3. sec 6. fol. 267. Fulke further obiecteth that S. Austin saith (t) Tom. 3. Enchirid c. 69. init et 68. post init It is not incredible that some such thing is done after this life and it may be inquired of whether it be so and either be found or hid S. Austin vttered these wordes not as being doubtful of Purgatory but onely whether that some of the faithful after this life be saued so much later or sooner by a certaine Purgatory fire as they more or lesse loued their transitory goodes So that his doubt there is not whether there be any Purgatory which by the very wordes obiected is rather supposed in this very same booke is confessedly affirmed but onely as he yet further in this place obiected explaineth him (u) Ibidem c. 68 post init selfe whether that such affection to worldly thinges lawfully enioyned as to wife children that without greefe of minde he cannot part with them be punished in Purgatory or not This onely is his doubt and may by vs yet be doubted of but without al scruple or doubt of Purgatory in him or vs. Such places are answeared as are vâ—ged from S. Austin against iustification by workes freewil and merit of workes SECTION 5. VVEreas some obiect in behalfe of iustification by faith and against workes that S. Austin in some places affirmeth onely faith to iustify This is explained and answeared 〈◊〉 (x) See before c. 13. sâ—c 2. 3. by D. Whitaker and Melancthon both of them affirming that S. Austin in those places onely intendeth to seclude such workes from iustification as goe before faith not such as follow which is the same which we al teach Others likwise obiect certaine places which seeme to make against freewil but in those places S. Austin writ against the Pelagians who to much enhabled freewil and natural workes as of them selues sufficient (y) Tom. 2. ep 200. ad Asellicum .. multo ante med an ep 89. ad Hillarium quaest 2. init without grace which doth nothing preiudice vs disclaming in the sufficiency either of freewil or workes without Gods grace But Hemingius doth answeare this obiection very directly saying (z) Lib. de vniuersali gratia p. 105. As often as Austin weakneth freewil he speaketh against the opinion of Pelagius for otherwisâ— he often attributeth freewil to man and confesseth that man without freewil can neither liue wel nor sinne c. nor that there is any place for rewardes or punishments wherefore it is diligently to be obserued in whâ—â— respect freewil is some times affirmed and somtimes denyed by S. Austin Such places are answeared as are obiected from S. Austin concerning vowes miracles and Ceremonies SECTION 6. SOme obiect certaine places (a) De sancta virginitate c. 34. de bono viduitatis c. 9. 10. ep 72. ad Bonifacium of S. Austin to make for the marriage of votaries as that such marriage should be in force and not voide In answeare hereto and to other like obiected sayinges from S. (b) Lib. 1. ep 11. Epiph. haer 61. Ciprian Epiphanius and others it is to be obserued that there is a double vow the one priuate or simple wherein is nothing but the parties bare promisse the other tearmed a solemne vow wherein is not onely a promise but a deliuery also made of the thing promised whereof the Church taketh solemne acceptance and the party is therupon by the Church specially consecrated to Christ In the firster case the marriage though sinful by breach of the simple vow is yet in force and of this vow are the Fathers obiected sayinges vnderstood but in the other foresaid case where the thing promised is solemnly deliuered ouer the special consecration of the party al pretended marriage is a meere nullety and so by S. Austin and other Fathers adiudged for in this case any pretended marriage is tearmed by the fourth (c) Canâ— 104. Carthage Councel crimen adulterij the sinne of adultery and therefore nothing lesse then marriage in so much as Osiander reprehendeth this Canon as affirming (d) Cent. 5. l. 1. c. 1. p. 20. spiritual marriage betwixt consecrated widowes and Christ And it is further tearmed Adultery by S. (e) Ep. 6. ad Theodor. Basil de vera virginit Ambros ad virg laps c. 5. Aug. Tom 8. in Psal 83. multo ante med Innocent ep ad Victoricum c. 12. 13. Concil 2. Turon can 21. wherof see the Centuristes cent 6. c. 9. col 575. Osiander Cent. 6. l. 3. c. 2. p. 209. Hamelman de tradit Apost part 3. l. 3. col 814. Chrisostome S. Basil S. Ambrose S. Austin S. Innocentius and by S. Hierome not onely adultery but incest And S. Innocentius mencioneth the former distinction of simple and solemne vow affirming of the first that the breach therof is sinful but the marriage true but of the latter that it is adultery and not marriage D. Fulke (f) Confut. of Purgat p. 333. obiecteth S. (g) Tom. 7. de vnit Eccles c. 19. prope init Austin as disclaming from miracles it is answeared that S. Austin writing against the Donatistes who bragged of their secret apparitions commmon likewise to the Protestants Hacket Carolastadius Suinglius and Luther which he tearmed the false reportes of lying men or els the wonders of deceiuing spirits doth not reiect but in that speâ—ial disputation onely forbeare the argument of miracles especially seeing that the miracles wherof the Donatâ—stes so bragged were though graunted for true but such as the Diuel might bring to passe as not exceeding the power of nature But as concerning such true miracles as exceed al power of nature and secundary causes as curing the diseased without meanes of phisicke raysing of the deade c. these are vrged by (h) Tom. 5. de ciu Dei l. â—2 c. â— S. Austin him selfe as a strong argument against the Pagans In so much that he numbring vp (i) Tom. 6. cont ep fundam c. 4. ante med the many thinges that held him in the Churches bosome nameth expresly miracles for one Against Ceremonies sundry (k) Fulke against Rhem. test in Gal. 4.3 sec 3. Morton in his appeale p. 53 Caluin institut l. 4. c. 10. sec 13. Protestants do obiect S. (l) Tom. 2. ep 119. c. 19. Austin but he
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
is not lawful to marry another whiles she liueth And againe (i) Tom. 6. de adult coniug l. 1. c. 21. fin de bono coniug c. 7. and de adult coniug l. 1. c. 8. l. 2. c. 4. 9. l. 11. c. 21. 22. 24. He that dismisseth his wife except for fornication causeth her to commit adultery but if for this cause he dismisse her let him so remaine him selfe And agreeably to this the (k) Can. 17. Milleuitan Councel wherat S. Austin was present is so plaine herein that it is therefore reproued by (l) Cent. 5. l. 1. c. 33. p. 151. Pelarg. in his disput and â—â—â—â—d to his schola â—â—dei fol. 5 〈◊〉 Osiander and Pelargus Melancthon also acknowledgeing that (m) In ep ad Rom. in c. 14. p. 367. The Milleuitan Councel at which Austin was present c. decreed concerning diuorce that the innocent person should not marry againe wherof also say the (n) Cent. 5. c. 4. col 519. c. 10. col 1133. Centuristes The opinion of Austin is that it is not lawful for the innocent party to marry another for which also he is reprehended by (o) Examen part 2. p. 263. Chemnitius S. Austin further teacheth commendeth the vowed perpetual chastity by mutual assent of married persons for speaking of man and wife he saith (p) Tom. 6. de bono coniug c. 25. circa med c. 3. Tom. 4. l. 1. de serm Domini in monte c. 14. Tom. 3. de fide ad Petrum c. 3. Let both know who with like consent haith vowed to God Chastity that a greater reward is truly due vnto them In which place and sundry other he is so plaine herein that the Century writers do obiect to him his opinion hereof tearming it (q) Cent. 5. c. 4. col 518. An opinion not agreeable to the word of God But yet S. Austin is so ful in this point that he perswadeth Armentarius and his wife to the accomplishment of their vow in that behalfe writing vnto them both a special epistle (r) Tom. 2. ep 45. init to that purpose of which and such other like examples out of S. Austin Peter Martir saith (s) De Euchar. et vot col 1608. 1609. These thinges brought out of Austin do not agree with the sacred Scriptures And the man of God writeth these thinges being deceiued as man And the like reprehension is geuen to S. Austin by (t) De origine Monach. fol. 102. 105. Hospinian Lastly the blessing of the bridgroome and bride by the Preist after marriage made is decreed by the 4. Carthage Councel in these wordes (u) Can. 13. The husband and the wife when they are to be blâ—ssed by the Preist and when they haue receiued the benediction in reuerence therof let them remaine the same night in virginity This Canon is reproued by (x) Cent. 5. l. 1. c. 1. p. 6. Osiander and confessed by the (y) Cent. 4. c. 6. col 453. Centuristes Concerning free wil Iustification merit of workes workes of superogation the difference of mortal and venial sinnes CHAPTER 13. S. Austin teacheth that man haith free wil. SECTION 1. THe Sacraments being thus ended I wil now proceed to other doctrines and first concerning freewil enhabled now in vs not by nature but by grace wherin I find as in the former points of faith so likewise in this S. Austin most agreeable with our now Catholicke Roman Church for thus he teacheth that (a) Tom. 6. in actis cum Faelice Manich. l. 2. c. 4. circa med euery man haith in his wil either to choose those thinges which are good and be a good tree or to choose those those thinges which are euil and be an euil tree c. This therefore our Lord saying either do ye this or do ye that sheweth that it is in their power what they should do Againe (b) Tom. 8. in Psal 7. prope fin He that made vs would haue it in our power not to consent to the diuel yea he affirmeth that (c) Tom. 3. de spir lit c. 34. post med It is in our wil to consent to Gods calling or to dissent from it As also (d) Tom. 2. ep 47. Valentino ante med I haue dealt with yours and our brethren what I could that they would perseuer in the sound Catholicke faith which neither denyeth freewil whether to bad life or to good neither attributeth so much vnto it as that without grace it auaileth any thing And for our performance of good he teacheth that (e) Tom. 7. Hypog l. 3. circa med God doth by his assisting grace worke and man by his freewil cooperate Saying also of the faithful person that (f) Tom. 9. in Euang Ioan. tract 72. versus finem Christ working in him he also worketh his owne eternal saluation and iustification But in this point S. Austin is so confident as that he doubteth not to condemne the Manichees of heresy for their denyal of freewil (g) Tom. 6. de fide cont Manich c. 9. fin Against these thinges saith he the Manichees barke with accustomed blindnes when thâ—y are conuinced that nature is not euil but most pregnantly for freewil in vs that it is in the power of man either to do wel or euil they say that the soule haith no freewil and do not see their owne blindnes with him agreeth S. Hierome affirming that (h) In proaemio librorum aduersus Pelagianos fine It is proper to the Manichees to condemne the nature of men and to take away freewil and Gods assistance for which error also they are condemned by S. (i) In Ioan. hom 45. prope initium Chrisostome In al which places of these Fathers it is euideÌ„t by the context of theÌ„ that the said Fathers condemned the Manichees as erroneous not onely for their denyal of freewil in Adam as Protestants pretend but also for their further denyal thereof in vs as is likewise confessed by the Protestant (k) De vniuersali gratia p. 109. Hemingius And in this S. Austin laboured so far as that he alledged a whole composed (l) Tom. 7. de grat et lib. arb c. 2. troughout Tract of collected Scriptures not peculiar to Adam but such as concerne vs in further proofe therof For which and sundry other his plaine sayinges in proofe of freewil he is acknowledged and disliked by the (m) Cent. 5. c. 4. col 500. 501. Century writers Hence also it is that S. Austin so vtterly disclameth from the Protestants supposed impossibility of keeping the commaundements as that he forbeareth not to affirme (n) Tom. 7. de grat lib. arb c. 2. init that the commaundements of God would not profit man vnles he had freewil wherwith doing them c. And againe (o) Tom 6. de fide cont Manich. c. 10. initio who wil not cry out that it is a foolish thing to geue
of this his other doctrine that No man can be certaine of his owne final perseuerance And so speaking of the iust he affirmeth euen according to our aduersaries english translation that (n) Tom. 5. de ciuit Dei l. 11. c. 12. circa med And according to the english translation p. 419. these though they be assured of their reward for their perseuerance yet are they not sure to perseuer or rather according to the Latine they are vncertaine of their perseuerancâ— for what man knoweth that he shal continue to the end in action and encrease of iustice vnlesse he haue it by reuelation And the good of this vncertanty he auoucheth saying (o) Tom. 2. ep 107. ad Vitalem circa med it is profitable to al or most for their sound humility that they may not know what hereafter they are to be to this end it is said he that seemeth to stand let him take heede lest he fal S. Austin teacheth that good workes do merit and that there are workes of supererrogation SECTION 3. THat good workes do merit remission of sinnes and life eternal it is clearly taught by S. Austin saying (p) Tom. 3. Enchirid c. 70. circa med By almes God is to be pacifyed for sinnes past And (q) Tom. 8. in Psal 37. fin Let almes be geuen sinnes redeemed As also (r) Tom. 5. de ciuit Deind 21. c. 27. multo ante med Our Lord showeth how much almes auaile for the blotting out of sinnes past And he demaundeth saying (s) Tom. 2. ep 105. ad SixtuÌ„ multo ante med And see Tom. 2. ep 52. 46. 47. Tom. 3. Enchirid c. 106. 107. et tom 7. de nat et grat c. 2. Are there no merits of the iust there are truly because they are iust c. yea he further auoucheth that As to the demerit of sinne death is geuen as wage so to the merit of iustice as wage life eternal He proceedeth also further teaching the diuerse degrees of merits in these wordes (t) Tom. 9. in Euang Ioan. tract 67. circa med Many mansions do signify the different degrees or dignities of merits in one life eternal And (u) Tom. 6. de sancta virgin c. 26. circa med tom 5. de ciuit dei l. 22. c. 30. One star differeth from another in glory c. these are the diuerse merits of sainctes But in this he is so ful that the contrary error he condemneth in Iouinian We condeme saith (x) Tom. 10. de tempore ser 191. prope fin tom 6. haer 82. tom 1. l. 2. retract c. â—2 he the error of Iouinian who affirmeth no difference of merits in the world to come hereof also say the (y) Cent. 5. c. 4. col 518. see Chemnit exam part 4. p. 110. 142. And see Wotton in defence of Parkins p. 500. Centuristes It appeareth that Austin was of that opinion that virgins dedicated to holines haue more merit with God then the faithful that are married for because Iouinian thought the contrary that they had no more merits this in him reprehendeth Austin l. 3. de pec mer. He likewise further teacheth by the example of Moyses preualing for the Israelites (z) Tom. 4. super Exodum quaest 149. post med that we should be admonished that when our owne merits do hould vs downe that we be not loued of God that we may be holpen with him by the merits of them whom God loueth In so much that he further auocheth that (a) Tom. 6. cont Faustum l. 20. c. 21. post init tom 5. de ciuit Dei l. 21. c. 27. post med Christian people do celebrate with religious solemnity the memories of martyrs c. that they may be partakers of their merits and holpen with their prayers yea be encorageth vs to do good in hope or expectation of reward for thus he writeth (b) Tom. 8. in Psal 120. post med when thou dost a good worke do it for life eternal c. do it not but for life eternal if therefore thou doest it thou doest it securely for this God haith commaunded And as for workes of supererrogation or Christian perfection that is that a man may do more then he is commanded to do S. Austin speaking of Commaundements and Councels and alluding to Luke 10.35 saith (c) Tom 6. de sancta virgin c. 30. circa med Those things are exacted these are offered if these be done they are commended if those be not done they are condemned in those our Lord commaundeth what is debt but in these if ye shal any thing supererrogate at his returne he wil repay you And againe (d) Tom. 10. de temp serm 61. circa med One thing is counsel another commaund c he that willingly heareth counsel and doeth it shal haue greater glory he that fulfilleth not the cammaundement vnlesse he repent cannot escape punishment To this purpose he also cyteth those wordes of S. Paul to the (e) Tom. 7. Hypognost l. 3. c. 8. multo post med Corinthians Of virgins I haue no commaundement of our Lord but I geue counsel And in further example hereof the Protestant writer M. (f) Vpon Iude. p. 226. and see Aug. tom 2. ep 89. versus finem Trig saith S. Austin counting it a degree of perfection in Christianity not to seeke after the riches of the world thus writes of himselfe I who write these thinges haue loued that perfection wherof our Lord spake to the yong man goe and sel al thou hast how far I haue gone forward in this way of perfection I know more then any other c. and to this purpose with al my might I exhort others and c. haue companions to whom this is perswaded by my ministrie But to conclude this doctrine of workes of supererrogation is so true cleare that it is therefore assented vnto by M. (g) Eccles pol. l. 3. sec 8. p. 140. l. 2. p. 103. 122. Hooker and D. (h) Defence of Hooker art 8. p. 49. 50. 51. 52. Couel Lastly S. Austin is so plainly agreeing with vs and dissenting from Protestants in these questions of iustification and merits ef workes as that he is therefore reproued by sundry Protestant wriâ—ers Austin somtime saith (i) Cent. 4. l. 4. c. 23. p. 520. Osiander in the article of iustifiâ—ation seemeth to attribute ouer much to the merits of good workes which are done after a mans conuersion The Centuristes likewise say (k) Cent. 5. c. 4. col 507. Austin somtimes geueth ouer much to good workes Brentius (l) In confes Wittenberg see Melancthon l. 1. epist p. 290. and in Concil theol p. 240. Caluin institut l. 3. c. 11. sec 15. affirmeth that S. Austin taught affiance in mans merits towardes remission of sinne The diuines of Wittenberge charge S. Austin for his teaching say (m) English harmony of confessions sec 16. c. 25. p. 509. they that we obtaine remission
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
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
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
Chrisme 128. they haue authority to Excommunicate 128. euen such as are dead 129. C CAluinistes reuoult from Caluin Pref. p. 12. Ceremonies moue to deuotion 198. vsed in administration of the Sacraments 199. Obiections against them answeared 253. 312. Character imprinted by some Sacraments 62. Chrisme hallowed onely by a Bishop 77. Miracles wrought therby 223. Christ is God of God 9. denyed by some Prot. 8. but beleeued by others 10. he suffered not according to his diuine nature 16. Neither as God was Preist or mediator 17. 266. He was freed from ignorance 18. He descended into hel 19. His body may be without circumscription 19. Obiections against this answeared 241. Christian liberty taught by Prot. disliked by the Kinges Maiesty 387. Church of Christ freed from error 39. she is Catholicke or vniuersal 41. and euer visible 46. Built vpon S. Peter 50. Churches were consecrated 207. They were sanctuary 207. Commaundements of God not impossible 15. 142. Commaundements of the first table diuided by S. Austin as Catholickes now do 169. Concupiscence is not sinne without consent 69. Confession of sinnes 113. 278. c. Shamefastnes is not to hinder the same 118. Sinnes in particular are to be told 118. 278. Obiections against confession answeared 279. Confirmation a Sacrament 76. 276. Geuen by impsition of handes 78. 277. Councels of good authority 40. Obiections against them answeared 232. Crosse vsed in administration of the Sacraments 66. 200. 276. worshiped 300. It shal be carried before Christ at the day of iudgement 191. It was vsed in prayer 205. Miracles wrought therby 218. Ciprians sermon de abâ—â—lutione pedum proued to be auncient 66. D DIuorce in case of Adultery doth not warrant the Innocent party to marry againe 136. E EDucation no warrant for the truth of religion Pref. p. 10. England conuerted by Austin to Popery 323. Enoch and Elias yet aliue and to come at the time of Antichrist 190. Eremites and their austere life 185. Eucharist Real presence proued 81. 283. The wicked receiue the body of Christ 85. Great care is vsed that no particle fal vpon the ground 87. 289. It is to be receiued fasting 88. 285. It is adored 90. 97. Inuocated 94. 95. AdoratioÌ„ was not first brought in by Honorius 99. Obiections against Real presence answeared 225. How it was reciued by Infantes 260. Transubstantiation aunciently taught 106. 284. It was receiued chast 284. 89. It was aunciently reserued for the sicke 285. Extreame vnction a Sacrament 123. Aunciently vsed 122. 277. S. Iames his epistle reiected for the same by Prot. 124. F FAstes prescribed 175. 310. Obiections against fasting answeared 311. Fathers by Protestantes made contrary to them selues 256. Fathers obscure sayinges are to be expounded by the common receiued opinion of other Fathers 259. Their speaches vttered in heat of disputation are to be discerned from sayinges dogmatical 262. They are confessed in general for our Catholicke faith 313. They are disclaimed from by Prot. 320. Freewil taught 139. 302. The denyal therof condemned in the Manichees 140. Obiections against it answeared 248. G GOd doth not reprobate any to sinne or damnation 11. Yet Prot. teach the contrary 10. Gods foreknowledge doth not hinder freewil 13. H HEl haith in it material fyre 161. The contrary reproued in Origen 162. And yet taught by some Prot. 162. Holy bread aunciently vsed 89. Houres Canonical aunciently vsed 204. I IMages of Sainctes aunciently vsed 168. Their placing in Churches approued by Lutheranes Caluinistes 172. 299. Obiections against them answeared 244. Incertainty of our predestination 148. Inconstancy of diuerse Prot. in matters of faith Pref. p. 12. 13. 14. Iustification consisteth not onely in remission of sinnes 145. Once had it may be lost 147. Workes do iustify 147. K KIng Iames his deserued commendation Ep. to his Maiesty Kyrieleison aunciently vsed in Masse 208. L LEnt fast obligatory 173. 310. Wednesday Fryday and Saterday aunciently fasted 174. 311. The denyal of prescribed fastes reproued in Aerius 174. Saboth fastes impugnâ—d 175. Lâ—mbus Patrum or Christes descending into hel 163. 296. M MArriage a Sacrament 134. Married persons by mutual assent may vow perpetual chastity 137. 177. 306. The Preistes benediction after marriage 138. Marriage after the vow of chastity vnlawful 177. 305. Mary the mother of God freed from original sinne 22. Assumpted into heauen 23. Vowed perpetual chastity 24. Masse a proper sacrifice 104. 290. according to the order of Mâ—lchisedech 104. 291. It is the sacrifice of the body and bloud of Christ 105. Of our mediator 106. Of our price or redemption 106. Of Christians 107. It is propiciatory 107. 291. for the deade 108. 292. It is offered vpon Altars 109. Aunciently said in Latine 208. The word Masse auncient 210. Miracles wrought by oblation therof 220. Water mingled with wine in the Chalice 294. Merites of workes 149. Diuerse degrees of merites 150. The denyal thereof reproued in Iouinian 150. Merits of one may helpe another 151. Miracles in proofe of Catholicke Religion 213. 325. Obiections against them answeared 224. c. 251. 327. Prot. worke no miracles 329. Monastical life approued 180. 307. It requireth al thinges in common 180. It is vnder vow 181. The impugning therof is reproued in Petilianus 181. the particular habit of Monkes and Nunnes 182. 307. Their great abstinence 183. 308. S. Austin him selfe was a Monke 183. Monkes obedience to their superior 309. N NVnnes in ancient time 182. 308. their consecration in the Church and their habit 309. Their Monasteries 309. 310. O OBedience of religious persons 309. Obscure places of Scriptures and Fathers are to be explained by plainer 254. Orders a Sacrament 125. Inferior orders 131. 277. Their proper offices 131. P PEnetration of bodies proued by miracles 221. Penance importeth more then repentance of the minde 111. It is imposed by the Church according to our sinnes 111. 120. 281. It is somtimes remitted by Indulgence 120. 282. Penance is a Sacrament 122. S. Peter head of the Church 50. 268. Popes of Rome S. Peters successors 53. 268. Prayer for the dead 157. 295. Prayer to Sainctes 164. 297. Miracles in proofe of prayer to Sainctes 213. Apparitions made by Sainctes 215. Obiections against praying to Sainctes answeared 242. Prayer toward the East 104. Princes Kinges or Emperours not supreame heades of the Church 57. 270. Obiections for them answeared 233. Preistes properly so called 127. Preist the spiritual Iudge 113. He haith power from Gâ—d to remit sinne 115. The denyal therof condemned in the Nouatians 115. Preistâ—s are inferior to Bishopes 126. The denyal therof condemned in the Acrians 1â—6 They may not marry 133. 306. The contrary condemned in Iouinian Vigilantius 307. Purgatory and temporal punishment after this life 160. Obiections against it answeared 246. R REliques of Sainctes to be honoured 166. 246. 299. Miracles wrought by Reliques 216. 219. Rogation dayes aunciently vsed â—04 Roman faith haith continued and beene knowen in al ages 330. S SAcraments confer grace 60. Some of them imprint a character in the soules of the receiuers 62. There are seauen Sacraments 64. Sainctes are to be worshipped 165. Scriptures not able to geue vs certaine knowledge of them selues Pref. p. 5. Al conference therof by priuate men subiect to error Ibidem p. 7. The Canon therof not agreed vpon by Prot. Pref. p. 6. They and their sense are knowen by the Church Ib. p. 9. 26. The bookes of Toby Iudith c. Canonical 28. 266. Obiections against them answeared 30. 231. One text of Scripture may haue diuerse true senses 33. Heretickes insist onely vpon Scripture 37. Sinnes mortal and venial of their owne natures 155. Venial sinnes forgeuen by our Lords prayer and Ceremonies 155. Stewes permitted 194. T TRaditions are to be beleeued 35. 267. Obiections against them answeared 232. V VEssels consecrated 201. Vestiments consecrated 203. Virgins preferred before married persons 150. 177. Vowes of chastity aunciently vsed 305. Vowes made by Monkes Nunnes 181. 305. Obiections against vowes answeared 250. Vsury vnlawful 192. W VVOrkes do iustify 147. Obiections answeared 248. do merit 149. 303. Workes of supererogation 152. FINIS