authority from the Churches of Romes decrees or from the Pope That the Pope should bee an infallible Interpretor of Scripture and supreame Moderator of Religion S. Austine neuer heard Nay disaduowing all the Popes decretals and other mens writings he signifieth that hee oweth his consent without all exception onely to canonicall Scriptures In quorumlibet hominum scriptis saith he lib. de natur grat Liber sum quia solis canonicis scripturis debeo sine vlla recusatione consensum S. Austine neuer prayed to the Virgin Mary nor call vpon her and other Saints and Angels or teach that they were to be worshipped with Dulia If he had dedicated his Confessions to the Virgin Mary as doth the Apostate his absurd translation I should beleeue that he had learned somewhat from that holy Father He neuer beleeued that the Virgin Mary was conceiued without sinne or that she was the mediatrix or redemptrix of Mankind together with her Sonne or that her body is already assumed into heauen as this Apostate her deuout slaue and others hold Nor did hee euer teach that Saints in heauen heard the prayers and vnderstood the thoughts of all men and in all places here on earth or that they could helpe them giue them grace and deliuer them Hee might make a commemoration of the names of the faithfull hence departed and commend his Mother to God But neuer taught or beleeued that his mothers and other faithfull mens soules which he mentioned at the Lords table were tormented in Purgatory Hee was no Masse-priest nor euer offered Christs body really for quicke and dead nor said Masse for sicke horses as Masse Priests doe That Christs body and blood should bee contained vnder the accidents of Bread and Wine and that seuerally is so extrauagant a Paradoxe that it could neuer be found in the holy Fathers writings Nor could he beleeue that either reprobates or brute beasts did eat Christs flesh and drinke his blood The Sacrament hee neither adored nor carried it about nor put it into a Pixe neither did he allow any such thing done by others He neuer confessed his sinnes to the Virgin Mary or to Angels or Saints or pray them to intercede for him as doe Masse-Priests Much lesse did hee pray for Christs body that it might bee graciously accepted as was the Sacrifice of Abell and Melchisedech and carried into heauen as doe the Apostates consorts This Apostate cannot demonstrate that St. Austine euer thought that Salt and Water consecrated would cause Thunder to cease and driue away Diuels Let him bring forth the testimony of any man or Diuell to proue this and then his deuoted followers may perchance beleeue him That Christians should be burned for holding that flesh may be eaten on Frydayes or Saints Vigils as this vncharitable Apostate and his Teachers beleeue he cannot prooue that so holy a Father as S. Austine eyther taught or allowed The Precepts of the Romish Church concerning Holy-dayes Fasts Masses auricular Confession and prohibition of Marriage were neuer knowne to S. Augustine nor could be being brought in by diuers Popes that liued since his time Neyther did he teach or beleeue that Treasons against Princes and States heard by Priests in Confession were not to be reuealed or that the seale of Confession of which the Masse-Priests talke as of a diuine Mysterie was ordained by God Of the cases reserued to the Pope which are a principall bulwarke of the Papall authoritie S. Austine neuer heard newes Neyther was hee acquainted with the Popes Penitentiarie Taxe or the rules of his Chancerie nor thought it fit that Periurie Incest Murder and all irregularities should bedispensed withall or pardoned for Money Finally all those Heresies and Nouelties which the Romanists now hold and maintaine with all sraud and force were eyther reiected by S. Austine or vtterly vnknowne vnto him CHAP. II. That those principall points of Romish Religion which we reiect are also reiected and contradicted by S. AVSTINE NEyther doth S. Austine onely passe ouer in silence the new-forged Religion of Papists maintained by this Apostate but also directly oppugne the same They euery where vilifie holy Scriptures as imperfect difficult ambiguous calling them a Nose of Wax a Delphian Sword a dead Letter Matter of Contention S. Austine contrariwise extolleth them as placed in a sublime place of authoritie and from them he would haue none to depart Extat authoritas sacrae Scripturae vnde mens nostra deuiare non debet saith he Lib. 3. de Trinit cap. 11. They admit Traditions and the Popes Definitions for a Rule of Faith but this holy Father admitteth no Rule but holy Scripture Canon Ecclesiasticus saith he constitutus est ad quem certi Apostolorum Prophetarum libri pertinent The words are extant Lib. 2. contr cresc gram c. 31. In the same place he would not haue any to iudge of Scripture but to iudge according to it but the Pope taketh vpon him to taxe and iudge of Scripture yea to pronounce without it and against it The Apostate and his Consorts esteeme the Scriptures to be hard and ambiguous S. Austine lib. 2. de Doct. Christ c. 9. saith That whatsoeuer is necessarie to saeluation is contained in plaine places of Scripture The Iesuits muster against vs Traditions Decretals Fathers and such like testimonies but S. Austine reiecting all the rest would haue all proofes deriued out of Scriptures Lib. de vnit Eccles c. 3. Auferantur saith he ille de medio quae aduersus nos inuicem non ex Diuims Canonicis Libris sed aliunde recitamus They goe about to marke out a Church by Vnitie Vniuersalitie Antiquitie and Succession but S. Austine de vnit Eccles c. 1. would haue the question of the Church to be decided by Scriptures Inter nos Donatistas quaestio est vbi sit Ecclesia quid ergo facturi sumus saith he in verbis nostris eam quaesituri an in verbis capitis sui Domini nostri Iesu Christi These presumptuous fellowes preferre themselues before Scripture determining according to the Popes Decretals what Bookes are Canonicall and what the meaning is of euery Text but S. Austine lib. 2. contr Cresc c. 21. sheweth that neyther any particular man nor the Church it selfe is to preferre it selfe before Christ Now who knoweth not that Christ speaketh to vs in Scriptures Ecclesia saith he non debet se Christo praeponere And Confess 13. c. 23. he would not haue any to iudge of the sublime authoritie of the Booke of God They receiue not holy Scriptures vnlesse the Church that is the Pope propose them and declare them to be Canonicall S. Austine lib. 6. Confess c. 5. blameth such as are not by Scriptures perswaded to accept them They hold the old Latine vulgar Translation to be authenticall but contrarie to S. Augustines iudgement Bellarmine Leo Castrius Lindaue and diuers other Papists taxe holy Scriptures in the Originals of Impuritie and Corruption but contrarie to S. Augustines iudgement
Catholike visible Church but of one blinde Pope that is the Enemie of the Church Fiftly how can the Vniuersall Church conuene to iudge all Controuersies And what reason hath any to follow the Church before Christ or to heare the Church iudging in her owne Cause Sixtly the Traditions of the Romish Church concerning the Popes power the Masse and siue new Sacraments and their formes and matter were neuer knowne eyther to the ancient Church or to Saint Austine Seuenthly hee neuer knew the Moderne Church of Rome or beleeued that the Catholike Church was visible or supreme and finall Iudge Hee declareth what a pestilent thing Heresie and Schisme is as the Apostate confesseth But what is that to vs that are true Catholikes and maintaine the Vnitie of the Apostolike Church It toucheth rather the pestilencie of this Apostate and his Companions who hauing abandoned Christ adhere to Antichrist and beeing diuided from the Apostolike Church embrace the Heresies of Trent and Schooles in part condemned or else not knowne to the ancient Catholike Church or to S. Austine S. Augustine held that which in his time was taught by the Fathers and was beleeued by the vniuersall Church But this Rinegate and his adherents embrace the nouelties of Schooles and errors of the Pope and the Conuenticle of Trent albeit they were neuer beleeued by the Church nor taught by the Fathers And of these erroneous Doctrines I haue touched many particulars heretofore That holy Father Lib. de vnit Eccles declareth how the Church was knowne by Scriptures and not by those false Markes which the Pope and his Supporters thrust vpon it By Scripture also wee plainely discerne that the Apostate and his fellowes are a packe of wicked Heretikes and Schismatikes and no Communion of Saints or Catholike Christians The Donatists denyed the vniuersalitie of the Church and sayd it was perished in all places saue in Afrike and in the Communion of the Donatists S. Austine therefore disputing against them confoundeth this Rinegate and his Apostaticall fellowes who confine the Church within the Limits of the Popes Diocesse and Territories of the Roman Obedience holding it to be fallen and vanished away in all other places As for vs we neyther denie the Church to be vniuersall nor hold that Christs Catholike Church can perish or faile although this shamelesse Companion doth impose this Error vpon vs whom he maliciously calleth Caluinists and Lutherans foming out his rage against his Parents Friends and Countreymen That the true visible Church is Judge of Controuersies and cannot possibly erre is not any Doctrine of S. Augustines but an absurd Error of this Rinegate For first eyther the Church iudgeth her owne Controuersies and so sitteth Iudge in her owne Cause or the Causes of Strangers and Infidels who will not heare her Sentence Secondly S. Austine neuer appealed to the Pope but to Christ and his Apostles Thirdly neuer doth the Church meet to iudge any mans Cause nor ought Bishops to iudge otherwise then according to holy Scriptures iuxta Legemâ—eius as Moses sayth Deut. 17. Fourthly the Church of Afrike of which S. Austine speaketh contr Epist Fundam c. 5. is not now visible nor extant in the World Fiftly it followeth not because the Church moued him to beleeue the Gospel that therefore the same is supreme Iudge for any man or woman may induce a man to beleeue the Gospel yet euery one is not a supreme and infallible Iudge Sixtly the Church of Ephesus Corinth and Galatia was sometime a true visible Church and yet it is now fayled and subiect to grosse Errors and neuer was the supreme Iudge of matters of Faith Neyther is it materiall that the Truth remaineth in the Belly of the Church as S. Austine sayth in Psal 57. for the Truth remained in the Church of the Colossians Thessalonians and Philippians yet neyther were these Churches supreme Iudges nor did they alwayes abide in Truth and whatsoeuer wee thinke of them yet the Truth abideth not alwayes in the Head Belly Legges or Chayre of the Pope If any feare to be deceiued sayth S. Austine Lib. 1. con Cresc c. 33. let him consult the Church which without doubtfulnesse the holy Scripture doth demonstrate And therein we willingly follow his aduice consulting the Church of England But the Aduersaries doe contrarie consult the Synagogue of Rome composed of Popes Cardinals Inquisitors Woluish Prelates Masse-Priests Monkes Fryars Nunnes and ignorant people knowing nothing of the Faith which neyther Scriptures nor Fathers demonstrate vnlesse it be in Babylon Apocalypse 17. He sayth further that no man can be saued but in the Catholike Church and so say wee But wee denie the Synagogue of Rome despising holy Scriptures and adulterating the Doctrine of Sacraments giuen vs by Christ to be that Church They may pretend to be Catholikes as other Heretikes doe and sing Alleluia De Profundis Aue Sancta Crux and Salue Regina but out of the Catholike and Apostolike Church as they hold the new Creed of Trent and Doctrine of Schooles they cannot be saued Greased and salued they may bee but saued they cannot be And hereof he bringeth another reason De vnit Eccles c. 16. because they haue not Christ for their head and this is proued because they haue the Pope for their head nay they haue Antichrist for their head They also hold the heresies of the Simonians and Carpocratians Angelikes Collyridians Nudipedales Manichees and Pelagians The bookes of Tobia Judith Wisdome Ecclesiasticus and the Machabees S. Austine neuer made equall to the Law and Prophets Nay he denyeth them to haue beene reputed Canonicall by the Church before Christ albeit in regard they contayned Precepts of manners they were read in the Church and in a generall signification might be called Canonicall Of S. Peters primacie this prime Disciple of Antichrist hath little reason to prate For first S. Augustine giueth him no command or superioritie ouer the Apostles but onely a prime Place in order in respect of his feruor Age and Vertue Secondly hee had no power to depose Princes or to make Lawes This belonged to the Councell that neyther to any Apostle nor any Councell Thirdly the Pope neyther feedeth Christs sheepe nor loueth Christ nay he is more like to Nero then to Peter Fourthly the Bishops of Rome had no Apostolicall Prerogatiue nor had they power ouer Scriptures mens Consciences Princes or all other Bishops Lastly the Bishops of Afrike and among others S. Austine thought themselues in no degree inferiour to the Bishops of Rome S. Austine contr part Donat. where hee speaketh of the Rock against which the proud gates of Hell cannot preuaile vnderstandeth S. Peters Confession and Doctrine and not the succession of Popes as this Popelin would haue it For against Marcellinus the gates of Hell preuayled and no strength is there in the Succession of the rest Secondly neither doth hee call S. Peters feat an Episcopall feat of Peter as this false Translator hath turned it but onely an
England admitteth not and which this Apostate and his Consorts hold to bee Catholike In the second Chapter shall bee demonstrated that many of these Points of Romish Religion which wee reject are also contradicted by S. AVGVSTINE Thirdly because the Apostate and his Consorts doe euer and anon challenge to themselues the name of Catholikes wee propose in the third Chapter by Arguments inuincible to conuince them that they are neyther Catholikes nor hold the true Catholike and Apostolike Faith The fourth Chapter shall contayne the examination of the Apostates Title page and his Epistle dedicatory In the fift Chapter the Apostates absurd tedious and malicious Preface is scanned and refuted The sixth Chapter setteth downe Notes and Animaduersions vpon the Translators idle Aduertisement Jn the seuenth and last Chapter the false wicked and absurd Notes of the Translator vpon S. AVGVSTINES Text are refuted and expugned Now how contrary S. AVGVSTINES writings are to Popery here I will giue a touch in generall Non sit nobis religio sayth hee c. 55. de Ver. Relig. in phantasmatibus nostris Let vs not frame Religion according to our fancies But Popish Religion is wholly grounded vpon the Popes fantasies and fantasticall Decretals In the same Booke and Chapter he sheweth that true Religion doth tye vs to one God that is Almightie But Popish Religion doth oblige men to serue Saints and Angels and to worship many Gods on euery Altar that haue no power And againe Non sit nobis Religio humanorum operum cultus And afterward Non sit nobis Religio cultus hominum mortuorum And speaking of Angels he sayth Honoramus eos charitate non seruitute nec eis Templa construimus So he declareth that Religion consisteth not in the worship of Images or the workes of mens hands or in the worship of dead men or Saints or in the seruice of Angels shewing that then Temples were not built in the honor of Angels or any Seruice giuen to them all direct contrarie to the practise of the Romish Church In ijs quae aperte in Scripturis posita sunt inueniuntur illa omnia quae continent fidem moresque viuendi sayth hee lib. 3. de Doctr. Christ c. 9. So hee holdeth Scriptures to be both sufficient and perspicuous in all matters concerning saluation And Lib. de Bon. Viduit c. 1. Sancta Scriptura nostrae Doctrinae regulam figit ne audeamus supera plus quam oportet All contrarie to the Doctrine of false Romish Catholikes which hold the Scriptures to be obscure and darke imperfect and no sufficient Rule without Traditions Disp 2. contr Fortunat. After that man sinned by Free-will wee were cast headlong into a necessitie of sinning And Enchirid. ad Laurent c. 30. Man ill vsing Free-will lost both himselfe and it But false Catholikes denie that it is so lost but that we may freely doe well Lib. 4. contr Iulian. he denyeth that Infidels can doe works pleasing to God which Papists admit not In his Booke de Vnit. Eccles c. 1. he acknowledgeth no Head of the Church but CHRIST IESVS the onely begotten Sonne of the liuing God who is also the Sauior of his Body False Catholikes make the Pope to be the Head of the Church Omnes homines sub Lege constitutos reos facit Lex sayth S. Austine But false Papists seeke for iustification by the Law Iustitia nostra quamvis vera sit tamen tanta est in hac vita vt potius peccatorum remissione constet quam perfectione virtutum sayth S. Augustine lib. 19. de Ciuit. Dei c. 27. He sayth Our iustice standeth in remission or sinnes and not in the perfection of vertue The Papists teach contrarie Lib. 2. contr Epist Parmen c. 8. he denyeth that S. Paul or other Apostles are our Mediators And againe Pro quo nullus interpellat sed ipso pro omnibus hic vnus verusque Mediator est But this Apostate and his Consorts vse the mediation of the Virgin Mary of Angels and Saints Cum Petro dicitur ad omnes dicitur pasce Oues meus sayth S. Austine de Agon Christ c. 30. Papists contrarie beleeue that these words doe properly belong to Peter and the Pope When it was sayd to Peter I will giue thee the Keyes of the Kingdome of Heauen the Church Vniuersall was signified sayth S. Austine Tract 124. in loan The Apostate contrarie restraineth this to the Pope S. Austine in Epist ad lanuar 118. Lib. 3. de Doctr. Christ c. 9. mentioneth onely two Sacraments which our Church alloweth False Catholikes adde other fiue and hold they iustifie ex opere operato which was a Doctrine neuer knowne by S. Augustine Lib. de Fid. ad Petrum c. 19. he sayth The Church ceaseth not to offer the Sacrifice of Bread and Wine wherein there is action of Graces and a commemoration of Christs Flesh which he gaue for vs and of his Bloud which he shed for vs. Contrariwise the Apostate and his fellowes denie that Bread and Wine are effered and suppose that his Flesh and Bloud is really offered for vs in the Eucharist Tract 30. in Ioan. S. Austine sayth that Christs Body in which he rose againe must be in one place And Serm. 53. de Verb. Dom. Christus caput nostrum sursum in coelis est The Aduersaeries of Truth say he is here below on euerie Altar and beleeue that the Pope is the Head of the Church Tractat. 26. in Ioan. in Psal 77. he sayth that the Sacraments of the Old and New Testament are equall in the thing that is signified though diuers in signes Which ouerthroweth the carnall reaell presence of Christs Body and Bloud vnder the accidents of Bread and Wine in the Sacrament De morib Eccles Cath. lib. 1. c. 3. S. Austine condemneth such as worship Sepulchres and Pictures Et de Fid. Symb. c. 7. Tale simulachrum Deo nefas est Christiano in Templo collorari sayth he condemning the making of the Image of God and placing it in Churches In his Booke de Haeres he sheweth that the Simonians Carpocratians were reputed Heretikes yet the worship of Images and Saints Reliques is reputed no small part of the Romish Faith In his 6. Booke of Confessions c. 5. hee sheweth that God perswadeth vs to beleeue Scriptures condemning such as aske how wee know that the Scriptures were deliuered to men by the ministration of the holy Ghost But false and counterfeit Christians and this Apostate doe make this question commonly and beleeue not Scriptures without Tradition Quid mihi est cum hominibus vt ipsi confessiones meas audiant sayth S. Austine lib. 10. Confess c. 2. But the Apostate and his Apostaticall Consorts thinke it a matter necessarie to confesse and reckon vp all sinnes and the circumstances thereof making Confession a necessarie ingredient of the Sacrament of Penance Finally it were an easie matter to shew that S. AVGVSTINE doth discord with the Papists in all those Points wherein they differ from vs
seeth not that he concurreth rather with Pelagius then holdeth with S. Austine The Heracleonites vsed to giue Extreme Vnction to their followers mumbling certaine prayers ouer them in a Tongue not vnderstood But for this S Austine sheweth they were condemned as Heretikes de Haeres c. 16. Doth the Apostate then thinke S. Austine is of his partie who alloweth Extreme Vnction and the barbarous ministring of it in a Tongue not vnderstood Like wise commending bare-footed Fryars and Nunnes and esteeming their worke in so going meritorious is hee not rather to be condemned among the nudipedale Heretikes so esteemed by S. Austine de Haeres 68. then reputed a Disciple of that holy Father Vae etiam laudabili vitae hominum si remota misericordia discutias eam saith S. Austine Lib. Confess 9. c. 13. Yet this Apostate and his glorious Companions standing on their Merites thinke they need not Gods mercie in meriting Heauen They talke also of the Blessed Virgins Conception without originall sinne but S. Austine held that originall sinne passed ouer all and would not free her from this originall corruption Finally the whole Booke of S. Austines Confessions and the forme and frame of it doth plainely conuince this Apostate and his fellowes to be of a diuers Religion from S. Augustine Hee dedicated no Booke to the Virgin Mary as doth this Apostate Hee confessed his sinnes to God onely they to Angels Saints and the Virgin Mary Hee called vpon God onely and not vpon Saints and Angels and the Virgin Mary These pray more to the Virgin Mary to Angels and Saints then to God Hee esteemed that Christ was our onely Mediator these flye to the mediation of Angels and Saints Hee called vpon God his Father they vpon the Virgin Mary that is not so much as their Mother Hee held the Vnitie of the Catholike Church these are onely called Catholikes being departed from the Catholike and Apostolike Faith CHAP. III. That the Apostate and his consorts holding what the Church of England rejecteth are neither Catholikes nor hold the Cathosike Faith IN this Booke in his Preface and notes and all his idle talke the Hereticall rinegate presumeth to arrogate to himselfe and his fellowes the name and title of Catholikes And that is the scope of his Preface and the end of his Translation to iustifie himselfe and the Faith of the Romish Church to bee all Catholike a matter so impudently presumed and so falsely affirmed as nothing more For first None are Catholikes but such as hold that Faith that is truly Catholike and Apostolike But the Faith of this Apostate his fellowes is neither They belieue the Popes Decretals and the doctrine of Trent published against the true Faith which neither the Apostles taught nor ancient Catholikes euer beleeued nay it is not receiued by all Papists No Heretikes can be reputed Catholikes S. Austine de ver Relig. c. 8. saith They are without the Church And in the end of his Tract de heresib hee saith Haereses qui tenuerit Christianus catholicus non est but Papists holding the Popes particular sect and submitting themselues to his command are directly Heretikes For first they hold diuers Doctrines contrary to canonicall Scriptures which are generally beloued of all Catholikes which Robert Grosthead in Heur 3. apud Matth. Paris Durand and diuers others hold to bee heresie 2. They commonly interpret Scriptures contrary to the meaning of the Holy Ghost which Hierome in his Commentaries vpon S. Pauls Epistle to the Galatians holdeth to be heresie Now that they interpret Scriptures contrary to the meaning of the Holy Ghost it appeareth by the Cap. solitae de major obed and Vnam Sanctam extr com de major obed and infinite other decretale Epistles by the decrees of Trent and Schoole disputes 3. With the Simoniaens and Carpocratians and Valentinians they worship Images and burne incense to them 4. With the Angelickes and Caians they worship Angels and call vpon them 5. With the Collyridians they adore the Virgin Mary and offer consecrated Hoasts or Cakes in her honour 6. With the Marcionites and Manichees they destroy Christs humane nature giuing him a phantasticall Bodie in the Sacrament 7. With the Pelagians they make mans free-will the cause of mans predestination and saluation and hold that man is able to prepare himselfe to grace and with grace to liue without sinne 8. With the Catharists they beleeue their workes are cleare without sinne and perfectly iust 9. With the Audeans and Donatists they teach that their Priests forgiue sinnes 10. With the Staurolatrians they worship the Crosse 11. With Capernaites they beleeue that Christs flesh is eaten with the mouth Finally with the Pharisees they beleeue the iustice of Workes Christ giuing his Apostles commission to goe forth into the World bad them teach all Nations whatsoeuer he had commanded them But neyther did the Apostles teach nor was it our Sauiours meaning that all Nations should beleeue and obserue the Doctrine of Trent the determination of Schooles and the Popes Decretals concerning the bodily Reall presence of Christ vnder the accidents of Bread and Wine in the Sacrament Transubstantiation and Auricular Confession the inuocation of Saints and Angels the worship of the Crosse of the Images of the Trinitie and the Sacrament the adoration of Reliques the consecration of holy Water of Agnus Dei and Paschall Lambes and such like Romish Traditions All true Catholikes professe one Catholike and Apostolike Faith how then can the Apostate and his Companions the Popes Disciples challenge to themselues the name of Catholikes beleeuing the traditions of men to be the Word of God and receiuing the Doctrine of Trent and Schoole-sophisters concerning Purgatory Indulgences priuate Masses halfe Communions Transubstantion and such like that is neither Catholike Apostolike nor Christian As we know an Artificers worke by the rule so we know and discerne faithfull Christians and Catholikes by holy Scriptures which are the rule of Faith who then can iustly esteeme Papists to be Catholikes that rayle vpon Scriptures and flye from them and admit traditions and the Popes decretals as the rule of their Faith are Gods holy canonicall Scriptures no rule without these additions True Catholikes which are also the true members of Christs body adhere onely to Christ as their head spouse and most firme foundation of their Faith But Popish Catholikes admit the Pope as the head spouse and foundation of their supposed Catholike Church Basil in Epist. 80. ad Eustat and S. Augustine de nupt concupisc c. 33. Would haue the canonicall Scriptures and Christ speaking in them to iudge of a point of Christian Doctrine Those therefore which contrary to these Catholike Fathers iudgement decline the iudgement of Scriptures and would haue the Pope to be supreame iudge in matters of Faith cannot be Catholikes Athanasius in his Creed setting forth that Faith which he iudged and all good Christians receiue as Catholike did not so much as in one word touch the
also more euidently appeare by the answer made to his Obiections and by the whole Discourse ensuing The second shall manifestly bee demonstrated as well by our publike Confessions which containe nothing but sound Catholike doctrine as by his vayne friuolous and calumnious opposition in his Preface and idle Annotations See then I pray you the pride and presumption of this rinegate who at his first setting forth taketh that as granted which in all his tedious Discourse he shall neuer be able to proue For how can hee call himselfe and his fellowes Catholikes whose Doctrines reiected by vs are a composition of old and new Heresies And how can hee deny vs that title whose Faith is wholly Catholike and Apostolike Hee presenteth vs as hee professeth with a translation of S. AVSTINES Confessions A poore present God wot and nothing worth our acceptance being first as it seemeth rather turned out of Spanish then Latine and next differing from the Originall in diuers places and thirdly being corrupted with false Notes and glosses Hee presumeth it will be profitable and not vnpleasing so Geefe beleeue their owne Goslings to be goodly birds He addeth that the subject will bee now and then hard As if euery Schoole-boy could not translate S. Austines Confessions as well as hee or any Discourse could be more easie As the beauty of a person saith he consisteth in Complexion proportion and motion So he would proue S. Austine to bee excellent in the complexion of his Soule the proportion of the parts of his Booke and the actions of his Life A similitude borrowed from his skill in discerning the beautie and complexion of his out-landish Mistresses but euill befitting this Subiect For first what likenesse is there betweene Men and Bookes Secondly when did he euer see the complexion of S. Austines Soule Thirdly what beauty is there in the distinction of the Chapters made by some ignorant transcriber of S. Austines Confessions Lastly what maketh this tale of faire Complexion decent proportion and motion to his euill fauoured translation and jeiune Preface and Notes He pitieth some Critickes offended as hee saith with some tautologies of this Booke But such Critickes pitie rather the translators Morologies and Pseudologies handling an argument vnfit for such a person and with diuers lies commending his owne friends and taxing his aduersaries Vanting of his labours he saith It was not in his will to commit the least fault but what if ignorance and partialitie haue caried him into faults and errours shall wee accept his will for excuse In the Preface and Translation you shall find faults lyes and corruptions such as will easily conuince this vayne brag Hee taxeth some for falsifying and corrupting S. Austines bookes De ciuit Dei and his Meditations But his reproofe is easily answered For first he doth not nor cannot shew any proofe of the corruption of S. Austines bookes de ciuit Dei Secondly the booke of Meditations attributed to him is not his I haue seene it vnder the name of Anselme Others attribute it to some later Schoole-man and Master Rogers doth not so much translate the booke of Meditations as frame a new Discourse vpon that ground But that the beleefe and practise of S. AVGVSTINE and the Church of his time is fully agreeable to the Roman Church at this day and different from the Church of England as he affirmeth cannot bee proued out of any of S. Augustines workes This I haue cleerely demonstrated before Now I say onely hee cannot proue eyther the mysteries of the Masse or the Popes vniuersall Monarchy or the 7. Sacraments and Indulgences or the Decrees of Trent which wee refuse Onely it is easily proued that hee is an aduersary of this Church of England and so hee professeth himselfe to bee He is also an enemy of his Countrey and the State and a slaue of Antichrist albeit hee doth not professe it Hee complaineth of the great difficulty of Translating this Booke and yet a Child of 15. yeares old might well haue translated a harder Booke then this And if his betters thought so as well as himselfe both hee and his betters were poore weake and ignorant Translators The sentences of S. Austines Confessions are no such deepe matters but they may easily be vnderstood But to find Sentences that grew on the tree of S. AVSTINES soule and to gather them with Flewers and dowe vpon them is an absurd conceit and altogether impossiâ—le Neuer were any such Trees Flower or Dew heard of but in the Apostates harsh stile Let him rather beware of sentences growing out of Tiburne tree and of treacherous Doctrines taught him by Masse-Priests Monkes and Ignatians Hauing finished the Translation he found as he confesseth That hee had much mistaken the sence of diuers places And euery man that is not obdurat will yeeld that hee sayth it truely But that he reformed his mistakings it apeareth not Nay we iustly doubt he made the matter worse By his most significant and sententious soule saith hee his penne is thrust into so little roome A strange and monstrous kind of guibrish for who euer heard before of a significant and sententious soule and a penne thrust into a little roome but if S. Austine spoke significantly how could hee speake so obscurely as is pretended If the Apostates tongue were wedged in a wimble hole would he speake darke sentences thinke you The Heresie of the Manichees saith he is layd vnder the ashes of obliuion And yet in his Popish doctrine concerning prohibition of Mariage to elected Priests in the extending of Christs body into diuers places in the destruction of Christs humane nature and the Communion vnder one kind it is againe reuiued The arguments of the Chapters hee saith are not S. Augustines A very profound Speculation He might also haue added that the meaning expressed in his Translation is not S. Augustines but that shall appeare hereafter Going about to commend his Booke of Confessions hee saith He will borrow the wordes of Ribadineira And I doubt hee borrowed some light from his Spanish translation But if he had chosen out a hundred hee could not haue encountred a more wicked enemy of Religion and the State nor a more false and treacherous companion then that Jesuwide who translated and amplified that scandalous Libell of Sanders De schismate deuised of purpose to the disgrace of the Kings of England and this State The Iesuite compareth his Learning to a Spring that riseth and runneth perpetually And yet Masse-Priests and Fryars drinke rather of the puddle Decretals of the Pope then of S. Austines cleare Spring Hauing vowed Chastitie to God sayth the Translator he retyred in the companie of two friends into a solitarie house where he spent three yeeres in meditation of Scripture Prayer Fasting and other Penance But first it is most vntrue that he vowed Chastitie or other Monkish Vowes secondly he was no longer there then he pleased himselfe thirdly he read Scriptures which Monkes vse not much to doe now
glorious Saint But would he disclayme his lying and calumniating this accusation would soone cease To preferre holy Scripture before any one Father is no scorne nor wrong Caluin in some things leaueth him but Papists leaue him where he followeth the Apostle and setteth forth the grace of Christ they beleeue that Monicaes soule was in Purgatorie but so did not S. Austine Toward the end of his Preface hauing almost tyred himselfe with lying and busie search of that he cannot finde he cryeth out O Heresie how deepe are thy Rootes layd in Hell Some pang belike of Hellish Treason and Heresie wrung his rotten carkasse and pinched him at the heart for to denie Masses and Dirges for the dead is no Heresie but to destroy Christs humanitie to renounce his grace and to maintaine Pelagianisme as Papists doe is most grosse and notorious Heresie We esteeme S. Austine and other Fathers as much as they desire to be esteemed and preferre them farre before the Pope and his whole Consistorie of Cardinals But the Papists doe preferre euery blind and ignorant Popes Sentence before all the ancient Fathers of whom albeit they speake gloriously in their Breuiaries and Missals yet they neyther regard them nor the Apostles of our Sauiour if they speake against their holy Father and his profit and Monkes slow bellyes S. Austine beleeued repented and liued a boly life but yet he neyther whipped himselfe nor did Penance as Fryars do neyther did he make boast of his eminencie in all perfection of life which the Apostate attributeth vnto him The Fable of the writing of the seuen Penitentiall Psalmes before S. Austine as he lay on dying is not probable the same being a practise of Fryars and not mentioned by Possidonius We endeuor by Faith and good Workes and the testimonie of a good Conscience to make our election sure to vs and so no doubt did S. Austine but we perswade no man to assure himselfe of his saluation his life being flagitious and sensuall and himselfe being ignorant and liuing without repentance and hauing Faith onely without good Workes as this lying and flagitious Apostate doth falsely charge vs that is rather the flagitious error of the Apostate and his Consorts who promise saluation to all absolued by Masse-Priests and dying in the Popes Faith which was also the Heresie of Eunomius The example of S. Austine he sayth is profitable to all men whether they be in state of puritie or are fallen into sensualitie hauing darke and frozen soules As if S. Austine were a Catharist or Puritan or sensuall Papists whose hearts are darkened with ignorance and frozen with coldnesse of deuotion could reape any profit by S. Austines example Onely he would not haue his Reader so to remember S. Austine as to forget their deuotion to his Mother Monica who as he sayth had a manly soule indued with massie and solide vertues A note of remembrance full of stoliditie rather then soliditie for deuotion and religion in the opinion of all solide Christians tryeth vs to God and not to men or women departed this life and vnknowne to vs. Further if her soule were manly why may not the Apostate haue a female soule being so much addicted to the feminine gender If her vertues were massie why may not his vanities be spongeous and light like Tyffanie Lastly if S. Austine and his Mother were Saints being not canonized by the Pope then is the Popes power lately vsurped in canonizing Saints nothing And thus an end of the Apostates idle and long Preface proface to his indignitie that hath thus vnworthily disgraced himselfe and his gracelesse Cause CHAP. VI. Notes and Aduertisements vpon the Translators Aduertisement concerning S. AVSTINES Retractations ALthough his idle Aduertisement to the Reader is neyther worth any Animaduersion nor the Readers paines yet because it commeth in sute next after his Preface it followeth in order that vpon his Aduertisement we put our Animaduersions And first I could not ouerpasse his impudence and arrogance albeit noted before in calling himselfe and his companions Catholikes whose Faith is neyther Catholike nor Apostolike nor Christian Let him if he haue any shame demonstrate that Christs Body is made of Bread nay of Wine and that it is contained vnder the accidents of Bread and Wine and was eaten not onely by the Apostles but also by Christ himselfe yea by men and beasts eating the Sacrament that the Pope is Christs Vicar and hath two Swords and power to depose and kill Kings that Fryars and Monks were instituted by Christ and liue in perfect puritie and all the new Creed of Trent When we are vrged by Papists with the authoritie of Saint Austine making euidently against vs it is our vse sayth the Aduertiser to alledge that he made Bookes of Retractation But first he is not able to shew any authoritie of S. Austine making euidently against vs contrariwise we haue alledged places making euidently against the Popish Faction and their Heresies Secondly it is no fault to say he made Books of Retractations Thirdly wee alledge places neuer retracted Lastly it is an easie matter to auoid whatsoeuer is obiected against vs out of S. Austine without any such friuolous and idle shift as is by this poore shifter suggested and deuised for vs. Where S. Austine Lib. 9. Confess c. 13. speaketh of the price of our Redemption he sayth nothing is signified but the Sacrifice of the Masse A conceit fond and ridiculous for first what is more absurd then to confesse that the soule of the Translator and his companions is of so little value that they may be redeemed with euery three-halfe-peny Masse Secondly that Father doth not so much as in one word mention the Sacrifice of the Masse Thirdly hee vnderstandeth the Sacrifice made vpon the Crosse for our Redemption a memoriall whereof is made in the holy Mysteries prophaned by wicked Masse-Priests That which S. Austine sayth of Prayers for the Dead maketh nothing eyther for the sale of Masses or Dirges or the blazing fire of Purgatorie neyther is the Apostate able to auow his irreligion by any words of S. Austine of Vowes of Miracles or of the darkenesse of any Texts of Scriptures He telleth vs that S. Austine mentioneth Monasteries of Religious persons and great numbers of Hermites yet cannot he shew any such institation of Hermites nor demonstrate that S. Austine euer knew any Popish Monke or Fryar That one and the same Scripture hath very many and different sences is not the Doctrine of S. Austine but the foolish conceit of this idle Translator that hath in his head very many crotchets but very little sence or vnderstanding for how can we be assured of the truth and certaine vnderstanding of Scriptures if the same haue many sences Apollo Loxias gaue forth ambiguous Oracles but farre is that from the Text of holy Scriptures and the wisdome of the holy Ghost He noteth also that albeit S. Austine wrote the storie of his youth yet he was no young man
there is no mention of Centre or Circumference neyther is God in the lowest place as a Centre but filleth all things with his presence And where S. Austine sayth Exarsi aliquando satiari in inferis in adolescentia he turneth it thus I did sometimes burne with a kind of hellish desire to be satisfied as if Hell were nothing but hellish desires And commenting vpon the second Booke and second Chapter he sayth in his Marginall Note That Virginitie is a better disposition to receiue Diuine consolation then the state of Marriage But S. Austine talketh nothing of this disposition nor do Popish Votaries that forsweare Marriage eyther attaine to perfect chastitie or receiue the Diuine consolations he speaketh of nay Abraham Isaac Iacob Moses and other marryed men receiued more consolations from God then all the packe of vnmarryed Popes Monkes and Fryars These words Lib. 2. c. 3. Et volutabur in caeno eius tanquam in Cinamomis Vnguentis praetiosis he translated thus And I weltred in the myre thereof as if I had beene regaled in a Bed of Spices and precious Odours as if there were no Spices but Cinamon and Oyntment did signifie Odours Would he not be anoynted with Hogs-dung for corrupting the Text and bastonaded with a Ruler which maketh an English word of a Spanish and thrusteth it into the Translation without warrant of the Text Lib. 2. c. 4. S. Austine thought himselfe in the bottome of the Deepe remembring he had stollen his neighbors Peares But the Apostate and his Teachers account such sleight matters veniall sinnes and say they are done away with knocking the breast and holy water Hee translateth also these words in imo Abyssi in the bottome of Hell as if God redeemed soules out of Hell and Purgatorie Seruus fugiens Dominum consequut us vmbram Lib. 2. c. 7. he translateth a slaue flying his Lord and finding nothing to lay hold vpon but a shadow Where many words are redundant and the meaning not attained for S. Austines meaning is that a slaue flying and obtaining a shadie place had but a small rest Quis audet viribus suis tribuere castitatem innocentiam suam sayth S. Austine Lib. 2. c. 7. But this Apostate translateth it pedantically thus Who dares presume to entitle himselfe to the vertue of his chastitie and innocencie quite beside the Text and this of purpose least S. Austine should seeme to condemne his cooperations and that power of Free-will which Pelagianizing Papists maintaine Veni Carthaginem circumstrepebat me vndique sartago flagitiosorum amorum sayth S. Austine Lib. 3. Confess c. 1. But the Apostate durst not note any thing vpon the place because comming to Rome he was boyled in a Frying-pan of impure flagitious Lusts and reboyled againe in Cornelius Tub and yet confesseth nothing as did that holy Father S. Austine Lib. 3. c. 3. speaketh of certaine Companions called Euer-sores or ouer-turners of Ciuilitie a cruell and diuellish name yet not so cruell as the name of a Traytor and Apostate and a hyred slaue of Antichrist He compareth them to roaring Boyes and Wittes but English turned Italian and Spanish are farre more cruell and diuellish In the Margent of the fift Chapter he noteth that there is great difficultie in vnderstanding holy Scriptures but quite contrarie to that holy Fathers meaning for he sayth they profit such as are little ones and humble albeit they be not vnderstood of the proud and ignorant such as the Pope is that presumeth he cannot erre and such as his Disciple here is that with vnwashen hands and feet falleth vpon handling holy Scriptures The Manichees as the Translator sayth in his Notes vpon the 3. Booke of Confess c. 6. professed to beleeue the three Persons of the holy Trinitie But in the Text of S. Austine there is no such matter nay contrarie hee sayth their heart was void of all truth But did they beleeue some truth yet destroying the humanitie of Christ and forbidding Marriage to their elect Priests and not receiuing the Cup in the Sacrament and holding diuers other lewd fancies they were grosse Heretikes Likewise are the Papists who albeit they hold the Apostles Creed yet hold these Manichean Heresies and those of the Simonians Carpocratians Angelikes Collyridians Staurolatrians and others They teach also the fictions of Bodies which haue no being at all as S. Austine reporteth of them Lib. 3. c. 7. S. Austine confesseth he was perswaded to yeeld to foolish Deceiuers which he lamenteth Lib. 3. cap. 7. Yet this Apostate sorroweth not that he hath abandoned the Apostolike Faith and yeelded to seducing Masse-Priests and Iesuwides teaching the Heresies aboue mentioned and diuers others onely he noteth them to be Atheists which as it seemeth dislike that the Pope should allow that in one Age which is vnlawfull in another Flagitious sinnes against nature S. Augustine Lib. 3. Conf. c. 8. detesteth He sayth also it is a generall agreement of humane socictie to obey Kings Yet Popes disturbe this generall agreement forbidding men to obey Kings excommunicate and his marked slaues clayme exemption from this obedience And many forswearing Marriage fall into these enormious and flagitious sinnes Gladly would the Apostate cap. 8. excuse his companions who in their Catechismes leaue out the second Commandement against I dols or grauen Images But first S. Austine leaueth out nothing secondly more Father diuide the Commandements into 4. in the first Table and 6. in the last then into 3. and 7. Thirdly these words 3. and 7. seeme to haue crept into the Text hauing no connexion with other words In the 3. Booke and 9. Chap. the Apostate noteth that in the Catholike Church there is no danger of indiscretion in doing Penance But first most absurdly he doteth where he reputeth the Pope Cardinals Masse-Priests Monkes and Fryars to be the Catholike Church S. Austine certes doth not talke of Popish Penance in whipping themselues and lying on the ground or on Ropes Noli esse vana anima mea obsurdescere in aure cordis sayth S. Austine Lib. 4. Confess c. 11. And hereupon the Translator noteth That sinne maketh vs deafe to the voyce of God We may therefore well esteeme by his owne confession what the cause is why he heareth not the voyce of God but rather heareth and followeth the call of Satan drawing him away from the truth his heart is deafe in hearing the Word his soule foolish in obeying the voyce of Antichrist and delighting in forraine and strange fashions He talketh also here of the Centre of Rest corrupting his Author himselfe being not only out of the Centre but also all the Circumference of Rest In the Margent he noteth as an absurditie that any should preferre the part before the whole and yet he and his fellowes doe preferre the Pope before the Cardinals and Priests and before the whole Romish Church Lib. 4. cap. 16. When we relye on our selues sayth the Translator our strength is nothing but meere
weakenesse A place ill translated S. Austines words are Firmit as nostra quando tu es tunc est firmit as cum autem nostra est infirmit as est How then can man of himselfe will or doe that is good or prepare himselfe to iustice or before grace beleeue and repent and loue God Where in the Text S. Austine Lib. 5. Confess c. 1. hath Heale thou all my Bones the Translator in the Margent noteth the powers of his Soule as if his Apostaticall Soule were full of Bones S. Austine also sayth God doth open the heart when he will Which sheweth that man cannot resist his grace nor receiue it before it be giuen him The picture of an Heretike saith hee in a note vpon the 5. Booke and 6. Chap. is set out in Faustus who was very shallow albeit hee made a faire shew What then need wee goe further to seeke out an Heretike then to this shallow-pated Apostate who notwithstanding his shewes and brags is a Translator of small substance such also are his pedanticall Masters the Jesuites that talking brauely of the Church and Tradition runne their barkes vpon the sands of the Popes Decrees impudently bragging and yet performing nothing Like to Faustus who was Magnus laquens Diaboli as S. Austine saith Lib. 5. Confes c. 3. as they are Erat memoria B. Cypriani saith S. Austine Lib. 5. c. 8. This the Apostate translateth there was the Shrine of S. Cyprian As if that godly Martyr were Shrined like Thomas of Canterbury and worshipped with Lights Masses Musicke solemne accesse of Pilgrimes and such like Ceremonies There also he saith S. Cyprians Reliques were kept but he sheweth not what Reliques nor is able to proue that they were there worshipped S. Augustine hath no such thing It was onely a memory of Cyprians martyrdome Monica there prayed to God and not to Cyprian as may bee collected out of S. Austines wordes The Manichees as the Translator noteth Lib. 5. c. 9. beleeued that our Sauiour CHRIST had not a naturall Body And can hee and his consorts beleeue otherwise that in the Sacrament giue him a Body that is neyther felt nor seene nor suffereth any thing There also he addeth that Monica went euery day to Masse corrupting S. Austines wordes who speaketh of an Oblation no day pretermitted by her But I trow the Apostate will not say shee sayd Masse neyther was there any Masse framed by Scholasticus or patched together by Popes in her time Shee went euery day to Church as S. Austine saith a plaine conuiction of Recusants that goe no day to Church Hee addeth that God by his promises maketh himselfe a debtor therefore for mens Merites hee is no debtor remitting daily their debts The Manichees as S. Austine reporteth Lib. 5. c. 10. beleeued that God had the bulke of a Body And doe not the Papists paint figure God the Father and the Holy Ghost and giue them bulkes of bodies As the Manichees salsified the Scriptures as witnesseth S. Austine Lib. 5. Confes c. 11. So doe the Hereticall Papists both by Translations and wicked Interpretations 2. They doe also suppresse Gods eternall Testament prohibitng the reading of it in vulgar Translations without licence 3. They falsifie the Fathers as their Indexes Expurgatory and later Editions compared with Manuscripts and former Prints declare In vaine therefore doth this poore Translator thinke to wipe away so foule a fault with a megre Marginall note S. Ambrose did Preach to the people as S. Austine relateth Lib. 5. Confes c. 13. hee did also substantially teach Saluation whereas Faustus the Heretike did wander vp and downe by certaine fallacies But the Pope and his proud Prelates Preach not The Masse-Priests also and Iesuwides wandring in diuers fallacies and Schoole-trickes teach the Popes fancies and leade their Disciples out of the way of saluation as did the Hereticall Manichees Vpon the 5. Booke 14. Chap. in a Marginall note he saith God deceiueth men of their soules most impiously making God a deceiuer who deceiueth none but draweth men by a right course into the way of Truth Monica as S. Austine testifieth Lib. 6. Confes c. 2. brought Bread and Wine to the memories of Martyrs which this jugler translateth shrines but was forbidden by the doore keeper because it was a Heathenish custome Yet this Heathenish custome the heathenish Priests of Baal leaue not Feasting and Banquetting riotously on the festiuall dayes of their Saints which they worship Idolatrously The Translator in a certaine Note doth insinuate that Ostiarius was then an Office in the Church as it is now But S. Austine doth neyther make an Order of Doore-keepers nor a Sacrament nor can the Translator with any Art draw that out of him The Communion of the Body of our Lord saith the holy Father was celebrated at the Tombes of Martyrs But neyther doth hee mention Masse nor doe Masse-Priests alwayes make this Sacrament a Communion eating and drinking all alone albeit this Iugler would willingly draw his Masse out of these Boxes God hath no Children saith the Apostate in Lib. 6. Confes c. 3. but such as are members of the Catholike Church How then can the Apostate and his fellowes claime to bee Gods children being the members of Antichrist and hauing forsaken the Catholike Church and Faith S. Augustine saith God spirituall Children are by him Regenerated by Grace But the Apostate doth attribute Regeneration to the Priest and Sacrament and that ex opere operato Are they not then rather the Popes Bastards then Gods spirituall Children Persuasisti mihi saith S. Austine Lib. Confes 6. c. 5. non qui crederent libris quos tanta fere in omnibus gentibus authoritate fundasti sed qui non crederent esse culpandos nec audiendes esse si qui forte mihi dicerent vnde scis illos libros vnius veri veracissimi Dei Spiritu humano generi esse ministratos So hee saith first that God perswaded vs to beleeue holy Scriptures to bee of God 2. That Scriptures haue their authority from God and not from the Pope or Church 3. That it is impious to make a question how we know that Scriptures came from God But this false Translator contrary to S. Austines wordes and meaning maketh the Scriptures to receiue Authoritie from the Church in regard of vs. 2. He would haue vs to beleeue the Scriptures not because God perswadeth vs but because the Church teacheth vs as if the Church receiued her perswasion from herselfe and not from God Lastly continually they question vs how we know that the Scriptures are of God which this good Father condemneth as impious To resolue that the Scriptures are Diuine because the Pope saith so is most ridiculous The like fraud this Iugler vseth in a Note vpon the 11. Cap. of this Booke deriuing that Authority which S. Austine giueth to holy Scriptures to his Church that is to euery ignorant and faithlesse Pope Alipius is commended by S. Austine Lib. 6. conf c. 8. for
that hee shut his eyes least hee should behold the Gladiators intimating that we are to auoid all occasions of sinne Why then did not this Translator shut his eyes in Italy and Spaine where are so many baits for sinne Did he drop into the Brothel blind-fold In the Margent Lib. 6. c. 12. he telleth vs that the Diuell is euer putting Tricks vpon him And doe we maruell that he and his fellowes are so lewd and vaine-glorious seeing the Diuell doth put so many Tricks vpon them and hath entangled their feet with his snares Lib. 6. c. 13. he seemeth to insist much vpon Visions and Reuelations But S. Austine sayth Monicaes Visions were vaine and fantasticall and that there was great difference betweene God reuealing and the soule dreaming And such Dreames commonly are the Visions and Reuelations of Monkes and Fryars God therefore directeth vs Isay 8. to the Law and Testimonie and not to Visions nor the Reuelations of Spirits S. Austines Concubine as is related Lib. 6. Conf. c. 11. vowed to God she would no more know man so it may be many beastly women vow they will forsake their lewd life But this is but a simple argument to proue Vowes of Chastitie albeit the best the idle Translator could draw out of Saint Austine who yet hath nothing to say of Nuns or their Rules Lib. 6. c. 16. the Translator noteth Merits in the Margent But he is a poore disputer that out of such Merits as Epicunus had thinketh to prooue that mens Workes doe merit eternall life A fit man rather to follow Epicures then to translate good Bookes Lib. 7. c. 1. he placeth this profound Note in the margent That the Catholike Church is our Mother A point which no man doubteth But if hee beleeue that the Pope and moderne Church of Rome is the true Catholike Church or the Mother of faithfull Christians hee is foully mistaken not discerning the chaste Spouse of Christ from the abominable Whore of Babilon Further when Rome was the Church yet was shee but a particular Church The cause of sinne is our owne will as S. Austine teacheth vs Lib. 7. Conf. c. 3. And this that worthy man M. Caluin knew very well who neuer said nor thought as the damned Apostate chargeth him that God maketh men to sinne that he may afterward damne them neyther doth he say that any doe sinne by necessarie constraint These are the rayling Rinegates vaine and blasphemous Conceits and no Doctrines of M. Caluin as by the Texts by him falsely cited may appeare The Authoritie of the Church commendeth holy Scriptures to particular persons as S. Austine sayth Lib. 7. c. 7. But he sayth not that holy Scriptures receiue their Authoritie from the Catholike Church as the Aduersaries of the Church and Scriptures conceiue and much lesse from the Pope and Church of Rome For if that were so how could the Church beleeue Scriptures May the Church authorise and deliuer Scriptures to it selfe Lib. 7. c. 18. S. Austine maketh Christ his only Mediator shewing that hee was God and man How then can the Schoole-men and their followers accord with him making the Virgin Mary together with Saints and Angels to be Mediators and holding that Christ is our Mediator according to his Humanitie only That the Virgin Mary being a Virgin still did conceiue and beare Christ Jesus is not doubted by any Christian it is also confessed that Christ was knowne to betrue man by Tradition as S. Austine teacheth Lib. 7. c. 19. But that this was knowne by Tradition vnwritten onely or that holy Scripture is knowne by Tradition as the Translator noteth S. Austine sayth not neyther is it true for the natures of Christ are knowne by Scripture one Booke of Scripture testifieth of another Neyther doth he say that the holy Virgin was conceiued liued without sin these be only Friars fancies dreames and not this holy Fathers doctrine We are to finde the ioyes of Heauen not without Penance in this life sayth the Translator worthie to be translated and made the Popes Penitentiarie to impose Penance and to giue pardon to all that are troubled with the Collick in their Braines And this he noteth in Lib. 8. Confess c. 3. Yet S. Austine neuer thought that the way to Heauen was by whipping knocking the breast wearing hayre-cloth and going bare-foot Vpon the 8. Booke of Confess c. 6. the Translator noteth that Anthonie the Aegyptian was a Monke and that he wrought Miracles and that there were many Monasteries before S. Austines time and one neere Milan But out of all these Monasteries he cannot find one that held the Moderne Romish Religion or that liued in obedience to the Bishops of Rome or receiued their Rules from them Further they now worke no Miracles nor are like to them eyther in their liues or studies nay it appeareth they rather dwelt in Cells and poore Cottages then in any sumptuous Buildings S. Anthonie and S. Austine were conuerted by reading holy Scriptures as is testified Lib. 8. Confess c. 12. Why then are Christians denyed libertie to reade holy Scriptures in Tongues vnderstood by them Why are Scriptures reputed to be dumbe Teachers Finally why are Scriptures denyed to haue power to worke Faith vnlesse the Church propose them Out of Scriptures certes Monkish Vowes and their pretended Euangelicall perfection will neuer be proued albeit the Postiller should resolue himselfe into sweat endcuoring to doe it These words Goe and sell all thou hast Matth. 19. and put on the Lord Jesus belong not to Monkes onely nor did the Romans or the young man in the Gospel put on Monkes Cowles vpon hearing these words Finally he that will find out the originall of Monkes and Fryars he must search not holy Scriptures but the Popes Decretals That man had free-will to do euill S. Augustine confesseth Confess Lib. 9. c. 1. but that he had a power by free-will to doe well that is a surmise of the Pelagianizing Translator for albeit grace moue vs to submit our selues to Christs yoke yet is it not our free-will that worketh what is good but Gods grace Lib. 9. Conf. c. 2. the corrupter of S. Austines Confessions endeuoreth to proue Graduall Verses and Procession out of them but his labor is in vaine he may as well out of them draw from thence the Tricks of the Missall Breuiarie But had the Jewes any such Ascension or Procession yet are not the Traditions of the later Jewish Rabbins any warrant for him his Consorts to warrant their superstitious Deuices Scripsi haec in Caera sayth S. Austine Lib. 9. Confess c. 4. And this the Buzzard translateth This I wrote in Waxe As if men did then write in Waxe and not in Tables layd ouer with Waxe mixed with other stuffe so he thinketh they wrote in Dust where the Writing was on Tables plastred ouer with Waxe and Dust That men went bare-foot in Deuotion S. Austine doth not affirme albeit this thred-bare Translator doth hold that to
to bee followed Was not then this Rinegate impudent that tooke the Authority which S. Austine bestowed on Scriptures and by a tricke of Legierdemaine conueyed it to the Church of Rome and to euery blind Pope That one place of Scripture hath diuers sences as the Apostate blindly auoweth in his Notes on the 12. Booke of S. Austines Confessions Chap. 18. hee shall neuer bee able to proue by the testimony of that Father who confirmeth that to be the sence of Scripture which the Enditor meant who is Truth and speaketh but one thing Thus wee see for a Translator we haue here a corrupter falsifier of S. Austine Afterward lib. 12. c. 20. he sayth diuers Expositors may diuersly interprete one place but he sayth not that one place hath diuers sences as the Apostate without all sence inferreth For how can that which differeth be true And how can God in one sentence vnderstand diuers things he being alwayes one and vnchangeable The Postiller vpon the Margent of this 12. Booke c. 25. sayth Truth is a Catholike Benediction and S. Austine there confesseth that Truth belongeth not to any one man but is common to all the louers of Truth But he is an absurd fellow to suppose the Pope and his followers embracing the refuse Doctrine of Trent and the Schooles to be Catholikes or Truth to be a Benediction bestowed on Papists that wee haue found and declared to be forgers lyars slanderers and a packe of Heretikes Further if Truth belongeth not to any one man why doth euery false Pope that is but a priuat man pretend that he is the onely supreme Iudge of Truth and infallible interpreter of holy Scriptures In the Title of the 30. chapter of the 12. Booke of S. Austines Confessions the Translator sayth Charitie is to be maintained among men of contrarie opinions So hee pronounceth sentence against the Pope and his Inquisitors and all their Faction which persecute Christians and cut their throats for not holding euery one of their trifling Heresies S. Augustine would haue Truth to make friends But the Apostaticall Sect will not heare him being offended for nothing more then that we teach Truth against the Brood of Antichrist and their wicked Errors Lib. 13. Confess c. 1. the Postiller noteth that without Gods inspiration a man cannot thinke a good thought which is also S. Austines Doctrine and both contrary to the Popish Doctrine of Papists that giue free-will to a naturall man both to say well and to doe well Cap. 7. the Translator intimateth that man riseth from sinne and is iustified by the helpe of Charitie inherent in vs. And this he endeuoreth to picke out of S. Austine but sooner shall hee picke Gudgeons out of Flint stones for that holy Father doth not speake there of Charitie inherent in vs but of Charitie giuen vs and working in vs by Gods holy Spirit Lib. 13. c. 9. ridiculously he endeuoreth to proue his Popish Procession by the example of the Jewes who as he sayth did sing Psalmes as they went vp the stayres of the Temple As if euery Masse-Priest singing Letanies as they goe vp Newgate stayres or as they goe to Tiburne doe walke in Procession By the Psalmes of the Jewes this Apostate will neuer proue his Letanies or Procession for they sung Psalmes to God Masse-Priests in their Letanies pray to dead men Where S. Austine lib. 13. c. 13. speaketh of the expectation of adoption and the redemption of his body the false Postiller noteth that S. Paul saued Christians by praying for them after his glorification of which that Father giueth not the least signification nay contrarie he expected the fruits of his owne adoption and the redemption of his owne bodie of which other Christians were no members Cap. 14. he sayth the Caluinists affirme their Church to consist only of the elect But the lying Apostate sheweth not who these Caluinists are and where they write so much as he chargeth them with Caluin himselfe saith only that the Catholike Church is a Communion of Saints and properly consisteth of the Elect to whom remission of sins eternall life belong albeit many wicked men may seeme to be of the Catholike Church in regard of their profession are reputed members of particular Churches Quis nisi tu Deus noster fecisti nobis firmamentum authoritatis super nos in scriptura tua diuina saith S. Austine Lib. 13. Confes c. 1.5 that is who but thou our God hath giuen vs a foundation of authority aboue vs in thy diuine Scripture which clearely refuteth the blasphemous Postill of this Apostate who saith the Church that is the Pope hath power to make Scriptures Canonicall to vs. For if they receiue authority from God only how commeth the Pope or the Church to giue them authority and how doth the Church know them to be Canonicall but by diuine Authority Cap. 19. the Translator corrupteth S. Austines text by adding to it about the middle of the Chap. these words a word of Counsell following as it seemeth his Spanish notes and translation He intimateth also that Fryers and Monkes the scum and refuse of the world are an elected generation which S. Austine neyther meant nor could speake of Finally he saith Religious men and Priests are a middle kind of Creatures as you would say Centaures Satyrs Monsters being neither Saints therfore not belonging to the Church that is a Communion of Saints nor ordinary Christians and therefore not belonging to Christ or to the King because they clayme themselues to bee exempt By creeping things Confes lib. 13. c. 20. the Postiller vnderstandeth Masse-Priests Monkes Friers who indeed creepe and crawle like Snakes leape like Toades and swarme like Lice But yet hee is much deceiued if he thinke there were any such vermine in the world in S. Austines time Lib. 13. c. 21. the Translator seeketh for Masse-Priests Monks and Friers in S. Austine and in the 1. of Genesis declaring that they are men as it were seuered from the world But the poore Ideot is as farre wide as Genesis is from the Apocalipse where he may find Locusts newly come out of the bottomlesse pit and Masse-Priests are no where found but in the Popes Decretals and Pontificall Both most noxious Serpents and giuen to carnality and worldly pleasures Spirituales ergo siue qui praesunt siue qui obtemperant spiritualiter iudicant sayth S. Austine Lib. 13. Confess c. 23. that is spirituall men iudge whether they rule or obey but of the sublime authoritie of Gods Booke he will admit none to iudge but would haue all men to submit their vnderstanding vnto it How then doth the Pope take vpon him to be that spirituall man that iudgeth all things Can Boniface the eight c. vnam sanctam extr com de Maior Obed. iudge better then S. Austine What audacious boldnesse is it for euery Pope to challenge a power to himselfe ouer Scriptures to make them authenticall to vs Euery Preacher may expound
Scriptures but the Pope challengeth a power to authorize Scriptures which this Apostate also would auow if he durst but S. Austine doth beat downe both the Apostates and the Popes blasphemous pride Fish he sayth is sometimes a figure of Christ in the Sacrament a proper deuice For so the Priests by their Transubstantiation make of Bread Flesh and this Apostiller by a new figure will make it Fish that they may haue in the same Feast both Fish and Flesh Matters neuer though of by S. Austine Neyther doth he in this place by blessing and calling vpon God vnderstand crossing or sprinkling of holy Water such as Masse-Priests vse but blessing and praysing the Name of God In his Notes vpon the 13. Booke of Confessions c. 25. he would be glad to know as he sayth what Benedictions haue come vnto vs from our Ministers and whether their sound be gone ouer all the Earth And I to giue him satisfaction answere That these Blessings we receiue from them We learne to know God and whom he hath sent Christ Iesus and to discerne Antichrist and to flye from him We learne the true Faith and Gods true worship We vnderstand that we are to auoid the Heresies of the Romish Church and her abominable Idolatry and Superstition We learne how to reforme our liues and walke worthie our profession But of him and his Masse-Priests Monkes and Fryars ignorant people receiue nothing but an implicite Faith Crosses Beades holy Water Masses Agnus Dei Indulgences and such Toyes neyther doe they learne any thing except that which we teach but Heresie Superstition Idolatry Rebellion ignorance of Scripture and corruption of manners nor receiue any thing but shame Bishops made by the Pope preach not Masse-Priests teach little Monkes and Fryars teach without authoritie hauing no power but from Antichrist and if they teach any Truth it is mixed with many Errors and Corruptions That which we teach is the Apostles Doctrine the sound of whose Doctrine is gone ouer the whole Earth the Papists Heresies and false Doctrine is onely receiued in the Popes Iurisdiction Our Sauiour Christ promiseth to him that receiueth a Prophet in his name the reward of a Prophet as S. Austine sayth Confess lib. 13. c. 26. But absurdly is this applyed to Masse-Priests and such false Prophets for such destroy Soules vndermine the State corrupt the Manners of their Disciples and seeke onely to vnderprop the ruinous Kingdome of Antichrist Lib. 13. c. 34. S. Austine sayth God hath solidely built the authoritie of his Booke of Scriptures betweene superiors which should learne of God and inferiors which should be subiect vnto them Solidasti authoritatem libri tui inter superiors qui tibi docibiles essent inferiores qui eis subderentur So he giueth authoritie to Scriptures and would haue all men subiect vnto them which is contrarie to this Apostates mind And therefore by his false Notes he goeth about to corrupt the place not willing to denie the Popes authoritie in making Scriptures Canonicall to vs by that authoritie contrarie to S. austines iudgement which would haue Superiors to learne of God He addeth also that the Scripture is subiect to the exposition of Doctors which is contrarie to that holy Fathers meaning Finally S. Austine lib. 13. Conf. c. 38. hopeth to rest in Gods holy place which he calleth his great sanctificaton not for his merites but by Gods grace and mercie And this doe all good Catholikes hope and beleeue not doubting of their saluation grounded on his holy Word that is most certaine and his sweet Promises that are most comfortable But this Apostate and his peruerse companions neyther beleeuing that Gods Word concerneth them nor trusting to his Promises made to all that beleeue and liue according to their holy profession nor hauing good conscience nor feeling of the holy Ghost but measure all by their owne workes and merites are neyther Catholikes nor Christs Disciples And this I trust will suffice to vindicate the holy Father Saint Austine from the violence and wrong offered to him by this impure Apostate As for the wrong that he hath offered to Religion and the Church of England I trust our Superiors will in time vindicate and albeit they neglect it or cannot redresse it I doubt not but God will reuenge his owne Cause his owne selfe Deo vni trino laus honor gloria in sempiterna secula Amen FINIS