Selected quad for the lemma: book_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	think_v	time_n	write_v	3,105	5	5.0991	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A69164	Saint Austins religion VVherein is manifestly proued out of the vvorks of that learned Father, that he dissented from popery, and agreed with the religion of the Protestants in all the maine points of faith and doctrine. Contrary to that impudent, erronious, and slanderous position of the bragging papists of our times, who falsely affirme, we had no religion before the times of Luther and Caluine.	Cooke, Alexander, 1564-1632.	1624 (1624)	STC 6059; ESTC S120943	31,927	42

thinke not so Neither did Saint Austin thinke so For Fieri nullo modo potest vt quis renascatur antequam nascatur It cannot bee possibly saith Austin that a man should be borne againe before he be borne which sentence doth so distaste the Iesuit Vasquez that he professeth Nulli Catholicorum ita licet opinari No Catholike may thinke so 40 The Papists teach that Exspeciali Dei priuilegio By an especiall priuiledge granted by God the Virgin Mary was freed from all sinne She had so much grace giuen her that shee neuer sinned so much as venially But we teach the contrary and so doubtless did Saint Austin For speaking of Christ Nullus est hominum praeter ipsum qui peccatum non fece● it grandioris aetatis accessu quia nullus est hominum praeter ipsum qui peccatum non habuerit infantilis aetatis exortu There was neuer any man but Christ saith Saint Austin who sinned not in his elder yeares because no man but Christ was free from sinne in his infancy And in another place discoursing vpon the words Iohn 2. 4. Woman what haue I to doe with thee he brings in our Sauiour saying vnto her thus Non competit tibi vt iubeas Deo competit autem vt subdita sis Deo It becomes thee not to command God it becomes thee to be subiect vnto God Which words argue that he reproued her and by consequence that she made some fault For Vbi nulla culpa est nec reprehensio aut increpatio locum habet Where no fault is committed no checke or reproofe should be vsed as Cardinall Tolet obserueth 41 The Papists teach That it is lawfull to represent God in the image of an old man And we teach the contrary and so did Saint Austin For speaking of their sacriledge who turned the glory of the incorruptible God into the similitude of a corruptible man Nefas est collocare tale simulachrum Deo It is a foule fault to expresse God in such an image saith Saint Austin 42 As the Papists allow of representing God in the image of an old man so they allow of the worshipping of such images For Caietan speaking of the images of God and of Christ c. Hac non solum pinguntur vt ostendantur sicut Cherubin olim in Templo sed vt adorentur vt frequens vsus Ecclesia testatur These images saith he are made not for shew as the Cherubins in the Temple in times past but to the end they may be worshipped as the vsuall practice of the Church sheweth But we teach the contrary and so did Saint Austin For Nulla imago Dei coli debet ●isi illa quae hoc est vt ipse No image of God may be worshipped saith he but that which is all one with himselfe meaning Christ Iesus Colos 1. 15. and Heb. 1. 3. 43 The Papists teach That the images of Saints may be worshipped euen with that worship which is due to the Saint himselfe dulia hyperdulia But we teach the contrary and so it seemes did Saint Austin For he speaking of superstitious and euill liued Christians who liued in the Church whom the Church disliked much and laboured to reclaim comprehends amany of them vnder picturarum adoratores worshippers of Images which toucheth the Papists so neere the quicke that Bellarmines best answer is Aug scripsisse eum librum in primordijs conuersionis suae ad fidem Catholicam c. Saint Austin writ that book alledged presently after his conuersion to Christianity at what time hee thought many customes to be idolatrous which vpon better information he held tolerable 44 The Papists teach That Images are lay-mens bookes And we teach they are not Now there is no question but Saint Austin was of our opinion For he speaking of some who imagined contrary to Scripture that Saint Paul was one of our Sauiour Christs best beloued Disciples in his life time because they had seene him and Saint Peter pictured with our Sauiour vpon some wals Sic omnino errare meruerunt qui Christum Apostolos eius non insanctis codicibus sed in pictis parietibus quaesierunt So they deserued to erre saith he who sought for Christ and his Apostles vpon painted wals and not in the Bible 45 The Papists teach That Africa had her Religion from Rome Which we beleeue not Because Saint Austin saith in expresse words Ab orientalibus Ecclesus Euangelium in Africam venit The Gospell came into Africa from the Greeke Church 46 The Papists teach Men may dine on a fasting-day but so doe not we nor S. Austin for he disputing about Saturday fast makes a plaine opposition betweene dyning and fasting giuing vs to vnderstand which is confessed by Bellarmine that he who dynes fasts not he who fasts dynes not 47 The Papists teach It is a sinne against the first Commandement to disswade or hinder any from entring Religion that is according to their language from being a Monke or a Nunne But we thinke not so neither did S. Austin thinke so for it is cenfessed by Claudius Espencaeus that in his 70 Epistle A Monachisms vote Bonifacium reuocauit He disswaded Earle Boniface from Monkery which questionlesse he would neuer haue done if he had been minded as the Papists That to disswade a man from Monkery had beene a sinne against the first Commandement 48 The Papists teach A man may liue chastly and yet play the fornicator for fornication preiudiceth not the popish vow of chastitie But we teach the contrary and so did S. Austin for Ad castitatem pertinet non fornicari non maechari nullo illicito concubitu maculari He that would liue chastly must neither play the Fornicator nor the adulterer nor defile himselfe by any vnlawfull copulation saith S. Austin 49 The Papists teach That neither Monkes nor Clergy-men may liue with their wines like maried men And iure quo nunc vtimur Religiosus professus dominij proprietatis capax non est By the law which now stands in force No Monke hath right or propriety in goods saith Azorius Yet wee teach the contrary And so did S. Austin for he finds fault with the hereticks called Apostolici eo quod in suam communionem non reciperent vtentes coniugibus res proprias possidentes quales habet Ecclesia Catholica Monachos Cleric●s plurimos for that they would not receiue into communion with them such as liued with their wiues like maryed men and had propriety in goods Whereas there were many Monkes and Clergy-men in the Catholicke Church who liued with their wiues like maried men and had propriety in goods To which Espencaeus knowes not what to say saue that in many other places S. Austin saith the contrary And seeing that vna aut altera hyrundo non facit ver One or two Swallowes make not Summer there

cases of necessity 16 The Papists teach That S. Paul by the Lords Supper 1 Cor. 11. meant not the Eucharist and that most great Authors now are of that opinion But wee teach the contrary And notwithstanding one of them would impudently face vs downe that in calling the Eucharist by the name of the Lords Supper wee are destitute of all proofe out of Scripture and of all warrant from the ancient Fathers and of all reason yet Cardinall Baronius witnesseth with vs that Idem esse manducare Coenam Dominicam quod Eucharistiam sumere Augustinus demonstrat Austin proues manifestly to eate the Lords Supper and to receiue the Eucharist are both one making this note as it were by the way Sic patres appellare consueuerunt institutionem sacratissimae Eucharistiae So the Fathers were wont to call the Eucharist Ouer against which in the Margent is set Omnes qui interpretati sunt locum 1 Cor. 11. Euen all the Fathers which haue written Commentaries vpon 1 Cor. 11. 17 The Papists teach That the Sacrament is their Lord and God But wee teach the contrary We say with S. Austin it is Panis Domini not Panis Dominus The Bread of the Lord but not Bread our Lord. 18 The Papists forced Berengarius to sweare by the blessed Trinity that hee beleeued Verum corpus sanguinem Domininostri Iesu Christi fidelium dentibus atteri the true body and bloud of our Sauiour Iesus Christ is torne with Christian mens teeth when they receiue the Sacrament Yet wee beleeue with S. Austin that Christum vorari dentibus fas non est It is not lawfull for a Christian to teare Christ with his teeth Which beliefe is so contrary to that of Berengarius that the Glozer had no way to reconcile them but was driuen to confesse that Berengarius hyperbolice loquutus est veritatem excessit vsed an Hyperbole and spake more then the truth 19 The g Papists cannot brooke to heare that our Sauiour saying This is my Body meant This is a signe of my Body Yet wee say his meaning was such And so doth S. Austin for Non dubitauit Dominus dicere Hoc est corpus meum cum signum daret corporis sui Our Lord did not doubt to say This is my Body when he ga●e the signe of his Body saith S. Austin With which words the Papists are so troubled that some of them haue made question whether they were not heretofore patched into S. Austins workes by some follower of Berengarius others haue been forced to shift them off vnder pretence that S. Austin in fighting against the Manichees oftentimes vseth not his owne sense but those things which by some meanes howsoeuer it were might seeme to giue him aduantage then so as hee might put them to the worse 20 The Papists affirme that it is an impudent forgery to write that the Iewes receiued no lesse the truth and substance of Christ in their Sacraments then we do in ours Yet we write and teach so And so did S. Austin for Eundem cibum spiritualem manducauerunt Quid est eundem nisi quod cum quem etiam nos The Apostle affirmes saith S. Austin that they the Iewes ate the same spirituall meate what meanes he to say the same but that they ate that which we also eate And a little after Suffecerat vt diceret cibum spiritualem manducauerunt eundem inquit eundem non intelligo quomodo intelligendum nisi ●um quem manducamus nos It had beene sufficient to haue said They ate spirituall meate but hee saith more they ate the same I cannot tell how I should vnderstand that word the same except he meane they ate the same for that they ate the same which we doe eate And in another place Apostolum vndi Hearken what the Apostle saith saith S. Austin Omnes eandemescam spiritualem manducauerunt spiritualem vtique candem nam corporalem alteram quia illi Manna nos al●ud spiritualem vero quam nos They all ate the same spirituall meate marke the same spirituall meate for they ate not the same corporall meate they ate Manna we eate another thing but they ate the same spirituall meate which we cate Which words are so significant and expresse for vs that Maldonate confesseth S. Austin was of our opinion though yet in his perswasion if Austin had liued in our dayes hee would haue beene of another opinion for Hoc dico saith the Iesuite persuasum me habere D. Augustinum si nostra suisset aetate longe aliter sensurum You must think he wanted a Iesuite to informe him better 21 The Papists teach That Accidents remains in the Sacrament without subiects And we teach contrarie Now if the Booke Soliloqu●orum bee Saint Austins as Bellarmine saith it is Saint Austin is ours in this For thus that Author writes therein Quis concesserit aut cui posse fieri videatur vt id quod in subiecto est maneat ipso intereunte subiecto Monstruosum enim a veritate alienissimum est vt id quod non esset nis● in ipso esset ettam cum ipsum non fuerit pos●it esse Who can grant or to whom can it seeme probable that that which is in a subiect should remaine when the subiect is destroyed It is monstrous and farre from all shew of truth that that which should haue no being vnlesse it were in such a subiect should haue a being euen when that subiect hath no being 22 The Papists at this day teach That the Sacrifice offered in the Communion or Masse as they call it is a very Soueraigne true and proper Sacrifice meaning thereby That Christ is killed there indeed and sacrificed to God But wee say That therein ther is onely made a Commemoration of the true and soueraigne and proper Sacrifice of the Crosse and not an Oblation of the true and soueraigne proper sacrifice it selfe And with vs stands Saint Austin For first In singulari solo vere sacrificio pro nobis Christi sanguis effusus est That is the onely true and soueraigne sacrifice wherein Christs bloud was shed for vs saith Saint Austin Now in the Communion or Masse no bloud is shed Secondly Huius Sacrificij Caro Sanguis ante aduentum Christi per victimas similitudinum promittebatur in passione Christi per ipsam veritatem reddebatur Post ascensum Christi per Sacramentum memoria celebratur The flesh and bloud of the Sacrifice of Christ was promised by Sacrifices of resemblance before hee came was performed in truth and deed when hee suffered is celebrated by a Sacrament of remembrance marke a Sacrament of remembrance since hee ascended saith the same S. Austin in another place In which he is so constant and so plaine that Peter Lombard Maister of the Sentences proposing this question Si quod gerit Sacerdos proprie dicatur sacrificium

his Assertion viz. Origen Didimus Apollinaris Alexander Eusebius Emisenus Theodorus and Chrysostom of which Fathers Ierom made so great account that he desired Austin to suffer him to erre with them if he thought him to erre Austin would not yeeld to Jerom though hee could but name two Fathers who were of his minde but appeales to Saint Paul himselfe from all Saint Ieroms Fathers saying Pro his omnibus imo supra hos omnes Apostolus Paulus occurrit ad ipsum confugio ad ipsum ab omnibus qui aliud sentiunt literarum eius tractatoribus interpello c. I haue Paul the Apostle himselfe instead of these all and aboue these all To him doe I flye To him I appeale from all the Doctors his Interpreters which are of other mindes for this shewes he would not follow the Fathers further then he thought they agreed with holy Scriptures That he gaue libertie to others to iudge so it is plaine by these words Noli meis literis quasi Canonicis Scripturis ins●ruire sed in illis quae non credibas cuminueneris incunctanter crede in istis autom quod certum non habebas nisi certum intellex●ris n●li firmum tenere Giue not like credit to my Writings as to the Canonicall Scriptures If thou findest any thing in the Canonicall Scriptures which thou beleeuest not before beleeue it presently vpon thy finding of it but if thou findest any thing in any writings whereof thou wast not perswaded before vnlesse thou perceiue it to be a certaine truth doe not beleeue it for truth And by these Negare non possum nec debeo sicut in ipsis maioribus ita multa esse in tam multis Opusculis meis quae possunt iusto tudicio nulla temeritate culpari I cannot deny but there are many things in my Workes as there are in the Writings of the Ancients which iustly and with good discretion may be excepted against For so much in effect is confessed by the Gloz●r on the Canon Law and by Cardinall Turrecremate For vpon mention of these and such like places as these are Loquitur Augustinus secundum illa tempora cum adhuc scripta Augustins aliorum Patrum non erant authention Saint Austin spake say they agreeably to those times wherein his and other holy Fathers Writings were not Authenticall For such words argue that in their opinion Saint Austins and other holy Fathers writings were not in Saint Austins time in so great request as now with Papists They were no further to be beleeued then then men saw good proofe good reason Such is acknowledged in plainer Iodochus Clychtoueus For Liberum est cuique a Sanctorum qui post tempora Apostolorum scripserunt placitis verum iuuestigando disceptandoque declinare Vbi maiorem habet authoritatem p●tioremue rationem ad alteram partem impellentem quemadmodum sacer Augustinus de suis scriptis censet esse faciundum It is lawfull for euery man who seekes to boult out the Truth by way of disputation to differ in opinion from such holy men as liued since the Apostles daies prouided they haue greater authoritie and better reason to induce them to the contrarie 2 It is questioned between vs and Papists Whether When there is difference in Bibles about the reading of the Text the Originals should rather bee beleeued then the Translation that is Whether the Hebrew of the Old Testament and the Greeke of the new Testament should be preferred before the vulgat Latine The Papists in our dayes teach That now Non est quod ad Hebraica vel Graeca recurramus exemplaria there is no reason why wee should haue recourse to the Hebrew or to the Greeke Now the vulgat Latine is so Authenticall Vt nemo illa reiicere quouis praetextu audeat No man may be so bold vnder any pretence or colour to reiect it Now Graeci Hebraici Codices sicubi a vulgata editione dissideant per vulgatam corrigendi emendandi sunt If the Hebrew or the Greeke Bookes differ from the vulgat Latine they are to be corrected and amended by the vulgat Latine saith Gregory de Valentia But we teach the contrary And that S. Austin is of our opinion herein it is plaine by his owne words for Ei Linguae potius credatur vnde est in aliam per Jnterpretes facta Translatio When there is difference in Books and both cannot bee true beleeue thou rather saith S. Augustine what is written in the Booke translated then in the Translation And Latinae Linguae homines duabus aliis ad diuinarum Scripturarum cognitionem habent opus Hebraica scilicet Graeca vt ad exemplaria praecedentia recurratur si quam dubitationem attulerit Latinorum Jnterpretum infinita varietas Those men who vnderstand Latine stand in need of two other Languages for the better vnderstanding of holy Scripture to wit Hebrew Greeke to the end that when any doubt ariseth by reason of the multiplicity of Latine Translations they may haue recourse vnto the Originalls saith the same Austin And so much is confessed by Azorius the Iesuite and by Lud●uicus Viues for Olim cum multa esset Latinorum Codicum varietas patres dicebant ad Hebraicos vel Graecos Codices recurrendum esse Sic Hieronimus sic Augustinns In former dayes when there was great variety of Latine Copies the Fathers such as Ierome and Austine held opinion that wee might haue recourse to the Hebrew or Greeke Copies saith Azorius And Hocipsum Hieronimus clamat hoe ipsad●cet ratio nullus est saniore iudicio qui repugnat The same truth is taught by Ierome and enen reason it selfe confirmes the fame neither doth any man of sound iudgement thinke otherwise saith Viues in his Annotations vpon the former place 3 The Papists teach That the Apostles had no Commandement from God to write that which they writ falsum est Deum mand●sse Apostolis vt scriberent It is not true that God commanded the Apostles to write any thing saith Bell. Nem●ni obscurum est Christum nihil ipsum scripsisse sed neque scribendum quiequam Apostolis praecepisse It is not vnknown to any man that Christ himselfe writ nothing neither is it vnknowne to any man that he neuer commanded his Disciples to write any thing saith Cardinall Hosius Yet wee teach contrary And so doth S. Austin for Quicquid ille viz Christus de suis factis dictis nos legere voluit hoc scribendum illis tanquam suis manibus imperanit Whatsoeuer it pleased Christ that wee should read concerning his words or wor●es that he commanded his Apostles to write as it were with his owne fingers saith S. Austin 4 The Papists generally teach That all things necessary to saluation are not contained in Scripture And we teach the contrary The Papists generally teach That the Scriptures are full of obscurity and one

vitia sunt qu●m virtutes Nam licet a quibusdam tunc verae honestae putentur cum ad s●●psas referuntur nec propter aliud expet●●ntur etiam tunci●fl●tae superbae sunt ideo non virtutes sed vitia judicandae sunt The vertues which the minde of him that knowes not God seeme to haue by which shee swaies the body and her vitious affections if they be not referred to God are indeed rather vices then vertues For though some hold them to be true and reall vertues when they are affected onely for their owne sakes and nothing else yet euen so they are full of vanitie and pride and to bee adiudged vices and not vertues saith he In which words Tam aperte virtutes has inter peccata numerat vt nulla videntur tergiversatione aliò posse torqueri saith Michael Bains Professor of Diuinitie in Louaine And Non sequenda illa opinio est quam Tr●d Conc. nuper merito damnauit omnia Jnfidelium opera esse peccata quamuis maximum Authorem D. Augustinum habuisse videatur Wee may not defend that opinion which the Councell of Trent did iustly of late condemne viz. that all the actions of Infidels are sinne though the great Father Saint Austin seemes to haue beene of that opinion saith Maldonat 10 The Papists teach Some good workes may be done by Infidels through the strength of nature onely Wee say nay And for proofe of our Negatiue in this wee alledge Saint Austin who speaking of the Heretike Peligius writes thus Jnterdum it a paribus moment is potestatem voluntat is aequa lance perpendit vt aliquantulum etiam ad non peccandum valere definiat Quod si it a est nullus locus adiutorio gratiae reseruatur sine qua nos dicimus ad non peccandum nihil voluntatis arbitrium habere Hee weighs sometimes the power of a mans will in such an euen paire of skales as that he teacheth it for truth It is able to doe somewhat that may keepe a man from sinning Which if it bee true hee leaues nothing to the helpe of Gods grace Without which we say a mans free Will is of no power to keepe a man from sinning Vpon which words Michael Baius aboue named Glozeth thus Nos inquit Igitur Pelagiorum vox est potestatem testatem voluntatis aliquantulum ad non peccandum valere Christianorum vero professio est sine adiutori● gratiae ad non peccandum ●ihil valere voluntatis arbitrium 12 The Papists teach That some sinnes are veniall and pardonable of their owne nature such for which God cannot in Iustice keepe a man out of heauen and adiudge him to the second death But we teach contrary And so did Saint Austin as Baius the Professor of Diuinitie at Louaine acknowledgeth yea and Ferdinandus Velosillus also For he hauing obserued how Austin writes That Minuta plura peccata si negliguntur occidunt Many little sinnes the Papists call them Veniall if men be carelesse of them kill the soule deliuering his opinion of the Words saith thus Pro Augustino respondemus quod quando dicit Quod plura peccata minuta si negliguntur occidunt agebat vicem co●cionatoris qui vt populum a peccatis retrahant grauitatem delictorum exaggerantes in odium delicti saepe excedunt To Austin I answer that when he spake such words he spake them as a Preacher who in hatred of sinne and out of a desire to affright men from sinne doe sometimes so exaggerate the greeuousnesse of sinne that they speake ouer 12 The Papists teach That Poena damni not Poena sensus is due to Originall sinne Wherefore they generally teach That Children dying in Originall sinne are punished onely with Poena damni but not with Poena sensus But we say That such child●en as die in Originall sinne are punished with Poena sensus and not with Poena damni onely For in our opinion Poena sensus and not Poena damni onely is due to Originall sinne And of our opinion Saint Austin was For to omit what is written To. 3. operum Augusti de fide ad Pel. Cap. 27. and To. 10. de verb. Apostoli Serm. 13. and 14. and To. 7. Hypognosticon Lib. 5. which sound so fully that the Iesuit Azorius had no way to elude the testimonies but by the denying some of the Bookes to be Saint Austins and by making doubt of other some in a knowne and an approued worke of his he writes thus Quicunque ab illa perditionis massa quae facta est per hominem primum non liberantur per vnum Mediatorem Dei hominem resurgent quidem etiam ipsi vnusquisque cum sua carne sed vt cum Diabolo Angelis eius puniantur Whosoeuer they bee that are not deliuered from that Masse of corruption which was caused by Adam through the meanes of that our Mediator betweene God and man euery of them shall rise againe in their owne flesh yet to that end they may be punished with the Deuill and his Angels Which last words to be punished with the Deuill and his angels imply necessarily Poenam sensus 13 The Papists teach That our workes are meritorious and the very cause of Saluation But we say they are not In this St. Austin is so plaine on our side saying Coronat te quia dona sua coronat non merita tua He Crownes thee because he crownes his gifts not thy merits that Bishop the Prieft denyes there is any such saying in Saint Austin as this is Saint Austin was too wise to let any such foolish sentence to passe his pen saith Bishop 14 The Papists teach That there are seauen Sacraments of the Church truely and properly so called and neither mo nor fewer Wee teach that in true and proper sense there are onely two Sacraments of the Church neither mo nor fewer Now that S. Austin is of our opinion herein his wordes shew for in one place hee affirmes that de latere Christi in cruce pendentis lancea percusso Sacramenta Ecclesiae profluxerent when Christs side was pierced with a Speare the Sacraments of the Church issued thereout And in an other that percussum est latus statim manarunt sanguis aqua quae sunt Ecclesiae geminae Sacramenta Christs side was pierced and immediately there gushed out both blood and water which are the two Sacraments of the Church He meaning the Lords Supper by bloud by water Baptisme The Papists teach That Women ●ay Baptize And wee teach the contrary Now that S. Austin was of our opinion herein it is plaine by this That in the fourth Councell at Carthage whereunto he subscribed it was absolutely decreed Mulier baptizare ne praesumat Let not women baptize and not with limitation as Gratian and Lombard corruptly cite it Mulier baptizare ne praesumat nisi necessitate cogente Let not Women baptize except in