Ep. 108. and Lib. 2. de doctr Christ c. 13. The Bookes of Toby Iudith Wisdome Ecclesiasticus and the Machabees the Papists receiue as Canonicall but S. Augustine Lib. 2. contr Cresc c. 31. placeth no Bookes in the Canon of the Old Testament but such as were written by the Prophets of which number these will hardly be proued to be They make Christ to be our Mediator according to his Humanitie onely which is contrarie to S. Augustines Doctrine who in his Homily de Ouibus c. 12. doth attribute this worke of Mediation to his Person in both Natures Diuina humanitas saith he humana Diuinitas Mediatrix est The worship and inuocation of holy men departed are a great part of the Romish Religion but S. Austine de ver Relig. c. vlt. forbiddeth vs to place Religion in Reliques and the inuocation of dead men Non sit nobis Religio saith he culius hominum mortuorum And Lib. 22. de Ciuit. Dei c. 10. he saith Christians departed are named at the Altar but not called vpon S. Augustine de Morib Eccl. Cath. c. 34. saith hee knew some that worshipped dead mens Tombes and Pictures but such are condemned by him In his Booke de Haeresib hee condemneth it as an Heresie of the Simonians and Carpocratians that they worshipped Images and burnt incense vnto them Yet doth not the Apostate nor his Apostaticall mates forbeare to worship Reliques of Saints and Images and to burne incense vnto them Hee acknowledged but two Sacraments properly so called which as he speaketh flowed out of Christs side He soecifieth also two Sacraments in his 118. Epistle viz. Baptisme and the Lords Supper Manauit sanguis aqua Ecclesiae gemina Sacramenta saith he Lib. 2. de Symb. c. 6. But the Apostate not regarding S. Austines authoritie acknowledgeth fiue Sacraments beside these two He saith Visible Sacraments without the sanctification of inuisible grace profit nothing as we reade in Quaest. super Leuit. Lib. 3. q. 84. But the Apostate and his Consorts beleeue that visible Sacraments conferre grace ex opere operato S. Augustine in Psal 3. calleth the Sacrament a figure of Christs Bodie and Lib. contr Adimantum c. 12. Christ as he writeth doubted not to say This is my Bodie when he gaue a signe of his Bodie But Papists cannot brooke that this Sacrament should be called a signe or a figure of Christs Bodie Take away the spaces of places from Bodies saith S. Austine Epist 57. ad Dardanum and they will be no where and because they are no where they will not be at all Spatia locorum tolle corporibus nusquam erunt quia nusquam erunt non erunt And in his 20. Booke contr Faustum he faith Christ according to his corporall presence could not be at one time in the Sunne and Moone and on the Crosse And in his 30. Treatise on Joan. he saith The Bodie of Christ must be in one place But this rinegate Apostating as well from S. Austiue as from the Christian Faith holdeth that Christs true Bodie is in euery Altar and diuers Countries at one instant and yet filleth no place It is against Pietie saith S. Austine as hee is alledged c. vtrum Dist 2. de Consecrat to thinke that Christs Bodie is deuoured with teeth Christum vorari dentibus fas non est He faith also that his flesh is no meat for mens teeth but for their soules Tract 25. in Ioan. But this impietie of deuouring and eating Christ with teeth and with the mouth is part of the Apostates impious Religion He saith also The wicked which accord not with Christ doe not eat Christs Bodie or drinke his Bloud as is alledged c. qui discordat Dist 2. de Consecr Yet this fellow rineguing from S. Austines Doctrine holdeth that not only the wicked but also brute beasts eating the Sacrament both eat his Bodie and drinke his Bloud Simul sumimus simul bibimus quia simul viuimus Wee doe take the Sacrament and drinke together because wee liue together saith S. Augustine in Serm. ad Neoplast which is alledged c. quia passus Dist 2. de Consecrat And can the rinegate in his rinegued Conscience beleeue that S. Austine allowed priuate Masses and halfe Communions Free-will being captiuated saith S. Augustine contr 2. Epist Pelag. lib. 3. c. 8. is of no strength but to sinne Liberum arbitrium captiuatum non nisi ad peccandum valet And will this captiuated slaue of Antichrist contradict such a holy Father and say that Free-will is not captiuated but hath power to doe well The same Father de Nupt. Concupisc lib. 1. c. 3. contr Julian lib. 4. c. 3. de Ciuit. Dei lib. 5. c. 19. in Psal 31. in Praefat. teacheth that Infidels sinne in all their workes but the rinegate and his Mates will not submit themselues to S. Austines iudgement nor denie but that Infidels may doe good workes The Church as S. Austine saith Lib. 5. contr Donatist c. 27. consisteth of iust and holy men and in his Exposition on the 56. Psal hee saith it consisteth of all the faithfull that are the members of Christ And will the Apostate hold that wicked Popes Cardinals Masse-Priests Monkes and Fryars whereof some are Infidels are the true members of Christs Body His Master Bellarmine de Eccles c. 2. saith a man may be a true member of the Church if he communicate outwardly in Faith and Sacraments with the Church and be subiect to the Pope albeit he haue neyther inward Faith nor Vertue But who will not rather beleeue S. Austine then these two Pseudo-Catholikes Sine bonorum operum meritis per fidem iustificaetur impius saith S. Austine in Psal 67. Yet this rinegat doubteth not but as he hath the sinnes of his youth and scabs inherent so he is iustified by charitie inherent and good works if he haue any S. Austine in his Commentaries in Psal 36. doth expressely condemne mens Merits esteeming all our sufferings vile and not worthie of that which we receiue And in Psal 83. Quicquid promisit indignis promisit Whatsoeuer God promised saith he he promised to men vnworthie that the reward might be not of Workes but of Grace Afterward hee saith Our iustice is not of Merites of men but of Gods gift And yet this vnworthie fellow and his thrice-vnworthie Mates boast continually of their worth and teach mens Merites The same holy Father also Confess lib. 10. c. 42. denyeth all reconciliation to God made by Angels and in his Booke de Haeresib condemneth such for Heretikes as pray to Angels How then can such rinegates reconcile themselues to S. Austine praying to Angels and trusting to be reconciled by Angels and holpen by their intercession Lib. de Haeres c. 88. hee condemneth Pelagius for an Heretike holding that man may by free-will dispose himselfe to grace and that iust men can liue without sinne and be saued by their owne strength The which Fancies being embraced by this Heretike who
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
them which are nothing but huskes for swine and hoggish and ignorant Papists S. Austine applyeth these words to God this Apostate applyeth them to himselfe and his idle fantasies Intimating that his Booke was printed Permissu superiorum by the permission of his Superiours hee maketh a plaine declaration that like a false-hearted fellow hee renounceth his allegiance to his Prince and submitteth himselfe to traiterous Masse-Priests and Iesuites and other the Popes forraine factors enemies to the Prince and State Now come we to the Epistle dedicatory directed to the Virgin Mary a worke full of presumption and vanity For how could so holy a Virgin accept of such an impure companion or so faithfull a Christian allow of this disciple of Antichrist endeuouring to draw Christians from Christ to serue Belial Further how can so spotlesse a Virgin approue so corrupt a Translation and so wicked a Preface and notes sauouring of nothing but the spirit of Sathan seeking by lyes and impostures to abuse the simple This blessed Virgin hee slileth the most glorious Queene of Heauen A stile neyther giuen to her by the Apostles nor allowed by any Catholike further it is a vaine imagination to turne the Kingdome of Heauen into an earthly Princes Court and to suppose that God is married to a woman He addeth that shee is the joy of coelestiall Spirits and vnder Christ the highest hope of humane creatures As if Angels turned themselues from God to ioy in the Virgin Mary or men were chiefly to hope in her Where did this man learne this tradition and how doth hee proue that Angels and men are to ioy in a Creature and to trust in her and not to place their glory and hope in God onely Is this a Catholike point of Doctrine and will his holy Father define it to bee true Behold sayth hee a prodigall Child of thine As if such a wanton young-man that hath so often runne from his Father were the Sonne of a Virgin and a glorious Queene as he calleth her who neuer had any sonne but him that was also the Sonne of God A prodigall Child hee may well call himselfe as one that hath dissipated his substance viuendo luxuriose and which hath deuoured his substance cum meretricibus as did the Prodigall mentioned Luk. 15. But let him forbeare to call himselfe a man so debauched the holy Virgins sonne In stead of a glasse of Flowers as he sayth hee layeth vpon the altar of the Virgins goodnesse a booke of Pictures which haue the fame to bee well limned But first it is boyes play to make sport with Glasses Flowers and Puppets Next in earnest he declareth himselfe to bee an Idolater that erecteth an Altar to the Virgin Mary and offereth sacrifice vpon it Thirdly were he not an Ideote hee would not make S. Austine a limner and if he were not vayne-glorious he would not suppose that this vayne Translation were a picture well limned or compare such brutish conceits to Flowers odoriferous and Pictures beautifull and glorious Going on in his absurd allegorising vayne hee telleth vs That the colours of the Pictures were mingled by no worse hand then of the holy Ghost and layd by one of his fore-fingers As if this absurd and mishapen translation were painted out with fresh colours or such a discolute and discomposed Painter were a fore-finger of the Holy Ghost or the Holy Ghost had hands and fore-fingers to paint withall Further to speake of S. Austine himselfe he was not so bold as to say his Confessions were indited by the Holy Ghost which belongeth onely to the sublime authority of holy canonicall Scriptures Neyther was he so grosse conceited as to make the Holy Ghost in the forme of a man or to attribute to him the Art of Limning This is the worke of this painting Apostate who hauing rinegued Chris maketh no scruple to blaspheme the holy Ghost Further hee sayth his wandering youth in faith and life doth not discourage him from venturing his translation before the-Virgins eyes He would haue sayd venting if he could haue hit vpon the word for Marchant venturer he was neuer neyther had he reason to venture the sight of so baudie a Worke before such a Queene as he imagineth her to be and so contemptible a translation before her curious iudgement Further how doth he proue that the Virgin Mary would or could reade his Booke below shee reigning in Heauen aboue And what testimonie can he produce that he doth not now more wander and goe astray both in faith and life then he did in his most youthfull time Italy and Spaine certes are no places to teach reformation eyther in Doctrine or manners Thou flowest from that Sea of Mercie sayth he speaking of the Virgin Mary as a most noble and nauigable Riuer bearing Bottomes of all Burthens So he blasphemeth that holy Virgin supposing her to be a nauigable Riuer bearing Popish Turkish and Pagan Bottomes and dishonouring her Virginitie whom he would seeme to magnifie Further like a ridiculous Sot he maketh nauigable Riuers to flow out of the Sea which his sences if hee haue any might haue shewed him to flow into the Sea He doth also make the Virgin Mary to flow from the Diuinitie as if she were a fourth Person in the Trinitie or as if she were her Sonnes Image Christ sayth hee payd the price of our redemption out of the stocke of his flesh and bloud which he tooke from his Mother As if our Sauiour acted nothing with his Diuinitie and holy Soule in the Act of our Redemption and all his stocke had come from her and shee and not Christ had broken the Serpents head These are not Elegancies but Blasphemies of which he hath no small stocke the stocke of his substance being formerly spent in foraine Countries His mercie sayth he so lookes as if his iustice did receiue thereby some wrong as if Christs iustice could not stand with his mercie Further he diminisheth much of Christs mercie making not Christ but the Virgin Mary a nauigable Riuer of Mercie capable of all Bottomes It may be he thinketh that as Christ saued all Christians so the Virgin Mary saued Turkes Infidels and Apostates This Saint repayred the ruines of his former life and as a broken Bough being bound about exceeded in strength as hee telfeth the Virgin Mary But S. Austine neuer told the Virgin Mary so much nor did he confesse to her as this Apostate doth confesse for him but without commission Further it was not in S. Austines power to repayre himselfe nor are broken Boughes being ingrafted stronger then they were before were he and his companions ingrafted in Tiburne Stocks they would neyther grow strong nor long S. Augustine retracted some of his words But what hath the Virgin Mary to doe with his retractations this should rather be an example for the Translator to retract his Heresies and repent himselfe of his Apostacie He addeth that he reuersed all the impure workes of his heart as if
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
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
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