the AfricaÌ„ or Punike Puls The making of which is described in Cato de Re rustica cap. 85. The chiefe substance wherof was Wheat-meale or grotes tempred with water Cheese-curds Honey and Eggs onely this Puls was boyled and ours baked I beleeve that that parched Corne mentioned 1 Sam. 17. 17. was something like this Puls of Africa The Hebrew word there is Kali of Kalah to parch For they first parcht their Corne then they fryed it and lostly they boyl'd it to a paist and then tempred it as before which they carried dry with them to the Campe and so wet the Cakes in wine or milke c. See Stuckius Antiqu. Conviv l. 1. p. 58. b O stiariius the Doore-keeper See our Preface * Dignationem sumâ—ret * Parentalia These Pultes saith S. Augustine were used in Parehtalibus and Pliny lib. 18. c. 8. sayes they were in his time used also in Notalibus anniversary seasts for their birth dayes b I he former Translator well notes in his margent An inconvenient custome abrogated by S. Ambrose I wish that the Pope would doe so with their Images of the dead Saints upon the same reason for that they are too like the superstitious Images of the Genules But observe that S. Ambrose chang'd this custome and that at Milian so neere Rome too Where was then the Popes Authority The Archbishop of Millan dares alter nothing now a dayes without the Popes Licence * Had it bin so generall in those daies that all Bishops and Priests must upon paine of losing their Orders professe single life why should Saint Augustine thinke thus of Ambrose more than of other Bishops of his time * The Manichees * The Primitive fashion it was to impose the name when the partie was first admitted to be a Catechumenus or wheÌ„ he desired baptisme This had Saint Augustine done in 1 sicknesse being a Child as before hee told us This name was after given up a little before the Baptisme and againe repeated both a Baptisme and Confirmation And whereas be here speakes of the name of Christ 't is meant of the custome of calling them Christians so soone as they gave up their names the day after they were stiled Catechumeni the day after that were they exorcised So 't is plainely in the great Councell of Constantinople Canon 95. And so S. Augustine himselfe in divers places 2 Cor. 3. 6. a The other Translator notes upon it That the way of knowing in Religion is by first beleeving True but not Implicite Popish Faith which be meanes to beleeve â—â— the Church of Rome beleeves Saint Augustine meant not such a Faith b Et tantam illis authoritatem tribuisti This the other Translator maliciously miscenstrues with a purpose to weaken the Authority of the Holy Scriptures the Medicines of Faith here spoken of Turning the words And recommended them to mankind by so great Authority As if all the Authority were in Gods recommending and none else in the Scriptures Fye upon it Here I suspect S. Augustins Copie to be imperfect but t is not much materiall * Here the Authority by which the Scriptures be settled is originally attributed to God himselfe and not to the Church as the Topish Translator would haue it See our note upon lib. 7. cap. 7. a Here again the Popish Translator notes in his Margent The Authority of the Church whereas S. Augustine speakes of the authority of the Scriptures Wilfull Sophistry b Marke this ye Papists 1. What high termes hee gives the Scriptures whereas you call them A nose of Way a shipmans Hose c. 2. Here 's liberty for all to read them you looke them under an unknowne tongue from the Laytie 3. Here are they said it be plaine but you fray the people with their difficulty profoundnesse and danger * The former Translator twice turnes this phrase from S. Austens purpose * Some Copies reade it optando alluding to the beggars praying for his good masters But the last read it potando as I doe * These were Chariot-races c. Prov. 9. 8. * These gladiators or Fencers were maintained by great men who to please the people would often exhibite theÌ„ upon the Stage to fight at sharpe in good carnest for their lives be being accounted the bravest fellow that look his wounds or death with least shrinking * The Stage a Quidam Scholasticorum No word hath more altered the significatioÌ„ But in those daies and ancienter it signified a Lawyer or Advocate So in the Councell of Sardica Can. 10. vel ex foro Scholasticus a Lawyer from the Court or Barre The Greeke word is the same with the Latine Then came it to be given to Rhetoricians then to Poets as Prudentius was called Hispaniarum Scholasticus Physitians Musicians any professor of the liberall Sciences were so stiled He that first made the Canon for the CoÌ„munion was called Iohannes Scholasticus 'T is now settled upon the Schoolemen but most anciently the Lawyers had it b Cancellos This was the ancient sence or ornament for Courts of Iustice Hence the Iudge came to bee called Cancellarius and the Court The Chancery Chancels being thus parted from the Churches hence had their name also c Vico Argentario This could be no street of silver smiths or Silver-street as the former Translator turnes it for what need he breake into a street that way he might easily come in But the wary Ancients had their Courts of Iustice their Exchequer and Mint-house all together oftentimes and all in their Forum or publike Market-place There stood Saturnes Temple at Rome which was their Exchequer and Mint-house This Saturnes Temple was in the Market-place there were also their Courts of Iustice so was it at Millan belike and therfore had their Forum its Aedituos Officers or Watchmen as before he said a If the Primitive Clergy medled with matters of Iustice they had Saint Pauls Commission 1 Cor. 6. which Possidonius in the Life of S. Augustine quotes who shewes how many houres a day Augustine spent this way He quotes also 1 Tim. 5. 20. Those that sinne rebuke before all And this is a Divine fittest to doe there belongs more to a Iustice than the making of a Mittimus He quotes also Ezek. 3. 17. I have made thee a Watchman yea and as if this were a part of the Ministers duty he applyes that in 2 Tim. 4. 2. Be instant in season out of season reprove c. No Antiquaâ—y but knowes that the old Clergie had greater authority in temporall matters than our Iustices of Peace in England yet here 't is boggled at But 't is by those that would faine have their Church-lands Plainely The Lord Chancellor Keeper and Master of the Rolles the 6 Clerkes Heraulds Masters of the Chancery c. have heretofore for the most part beene Clergie men when it was never better with the Land T is true the old Canons forbid them to meddle in cases of blood and that may they easily avoid
the world over and thy devout servant whose eloquent discourse did in those dayes plentifully dispense the flowre of thy wheat the gladnesse of thy oyle and the sober overflowings of thy wine unto thy people To him was I led by thee ignorant of thy purpose in it that by him I might be brought to thee more cleerely knowing thee That man of God entertained me fatherly and approved of the cause of my comming as became a Bishop 2. I thenceforth beganne to love him not at first verily as a Teacher of the Truth which I utterly despaired to finde in thy Church but as a man of courteous usage to mee And I very diligently heard him preaching to the people not although with so good an intent as I ought but as it were trying his eloquence whether it were answerable to the fame that went of him or whether more or lesse than was every where given out of him and I weighed every word of his very attentively But of the matter I was carelesse and scornfull And verily with the sweetnesse of his discourse I was much delighted which how-ever it were more learned yet was it not so pleasing and inveigling as Faustus his was the manner of the Oratory I meane though for the matter there were no comparison For Faustus did but rove up and downe with his Manichaean fallacies but Ambrose taught salvation most soundly But salvation is farie enough from sinners such as I was at that instant and yet drew I by little and little neerer toward it but how I knew not CHAP. 14. Vpon his hearing of Saint Ambrose he by little and little fals off from his errours 1. FOr though I tooke little heed to hearkeÌ„ to what he spake but meerely to the way how he delivered them for that empty care was now only left in me I despairing utterly to find a way how to come unto thee yet together with his words which I liked the things also themselves which I neglected stole in upon my mind for I knew not how to part them and whilest I opened my heart to entertaine How eloquently he exprest it there also entred with it by degrees How truely hee proved it For first of all the things began to appeare unto me as possible to be defended and the Catholike Faith in defence of which I thought nothing could bee answered to the Manichees arguments I now concluded with my selfe might well bee maintained without absurdity especially after I had heard one or two hard places of the Old Testament resolved now and then which when I understood literally I was slaine spiritually 2. Many places therefore of those Bookes having beene expounded I blamed mine owne desperate conceipt whereby I had beleeved That the Law and the Prophets could no way be upheld against those that hated and scorned them Yet did I not resolve for all this that the Catholike way might bee held safely seeing it might have it's Teachers and maintainers which might be able both copiously and not absurdly to answer some Objections made against it nor yet did I conceive that my former way ought to bee condemned because that both sides of the defence were equalled For in this sort did the Catholike partie seeme to me not to bee overthrowne as that it appeared not yet to be altogether victorious Earnestly hereupon did I bend my minde to see if it were possible to convince the Manichees of falshood and could I but once have taken into my thoughts that there should be any Spirituall substance all their strong holds had beene beaten downe and cast utterly out of my mind but I was not able 3. Notwithstanding concerning the body of this world and the whole frame of Nature which the senses of our flesh can reach unto I now more seriously considering upon and comparing things together judged divers of the Philosophers to have held much the more probable opinions After the manner therefore of the Academicks as they are supposed doubting now of every thing and wavering up and downe betweene all I absolutely resolved That the Manichees were to be â—â—ndened judging in that time â— my suspence that I could not safely continue in that Sect before which I now preferred divers of the Philosophers to which Philosophers notwithstanding for that they were without the saving Name of Christ I utterly refused to commit the curing of my languishing soule This therfore I determined So long to be a Catechumenus in the Catholike Church which had been so much commended unto me by my parents till such time as some certaine marke should appeare whereby I might steere my course SAINT AVGVSTINES Confessions THE SIXTH BOOKE CHAP. 1. How S. Augustine was neither Manichee nor good Catholike O Thou my hope even froÌ„ my youth where wert thou all this while and whither wert thou gone For hadst not thou created me and set a distinction betwixt me and the beasts of the field and fowles of the Ayre Thou hadst made me wiser than they yet did I wander thorow the darke and over the slippery and I groped out of my selfe after thee but found not the God of my heart and I drew neere even to the bottome of the Sea and I distrusted and I despaired of ever finding out the truth By this time came my Mother unto me whom motherly piety had made adventurous following me over Sea and Land confident upon thee in all perills For in the dangers upon the Sea shee comforted the Mariners by whom the unexperienced passengers of the deepe use rather to be themselves comforted assuring them of a safe landing because so much hadst thou assured her by a Vision 2. She found mee grievously indangered by a despaire of ever finding out the truth But when I had once discovered to her that I was no longer now a Manichee not fully yet a Christian Catholike she even leapt for joy not as if shee had heard of some unlookt-for newes seeing shee had beene satisfied before concerning that part of my misery for which she bewailed mee not as one irrecouerably dead but as if there were good hopes of his reviving laying me forth upon the Biere before thee that thou mightest say vnto the sonne of the Widdow Yong man I say unto thee arise And he should sit up and beginne to speake and thou shouldst deliver him to his Mother Her heart therefore parted not in any perplexed kinde of rejoycing when shee heard that to bee already in so great part done which she daily with teares desired of thee might be wholly done namely that though I had not yet attained the truth yet that I was rescued from falshood yea rather for that she was most certaine that thou wouldst one day performe the rest who hadst promised the whole most calmely and with an heart full of confidence shee replyed to me How shee fully beleeved in Christ that shee should yet before she dyed see mee baptized into the Catholike Faith 3. And thus
I him every Sunday preaching the Word of Truth rightly to the People by which that apprehension of mine was more and more confirmed in me that all those knots of crafty calumnies which those our deceivers had knit in prejudice of the Holy Bookes might well enough bee untyed 4. But so soone as I understood withall That Man created by thee after thine owne Image was not so understood by thy spirituall sonnes whom of our Catholike Mother thou hast begotten by thy Grace as if they once beleeved or imagined thee to be made up into an humane shape although I had not the least suspicion nor so much as a confused notion in what strange manner a spirituall substance should be yet blushing did I rejoyce that I had not so many yeeres barkt against the Catholike faith but against the fictions of carnall imaginations But herein had I beene rash and anpious that what I ought to have learned by enquirie I had spoken of as condemning For thou O the most high and the most neere the most secret and yet most present with us hast not such limbes of which some be bigger and some smalâ—â—â— but art wholly every where circumscribed in no certaine place nor art thou like these corporeall shapes yet hast thou made man after thine owne Image and behold from head to foot is he contained in some certaine biding CHAP. 4. Of the Letter and the Spirit 1. BEing thus ignorant therfore in what manner this Image of thine should subsist I something earnestly propounded the doubt how that was to be 〈◊〉 but did not triumphingâ—y oppose against it as if it peremptorily should according to the Letter bee beleeved The anxiety therefore of resolving what certaintie I was to hold did so much the more sharply even gnaw my very bowels by how much the more ashamed I was that having bin so long deceived by the promise of certaineties I had with a childish errour and stubbornnes prated up and downe of so many uncertainties and that as confidently as if they had beene certainties For that they were meere falshoods it cleerely appeared to me afterwards yea even already was I certaine that they were at least uncertaine and that I had all this while beleeved them for certaine when as namely out of a blinde and contentious humour I accused thy Catholike Church which though I had not yet found to 〈◊〉 trâ—â—â— yet found it not â—o teach what I heartily 〈◊〉 it for teaching In this manner was I first confounded and then converted and I much rejoyced O my God that thy onely Church the body of thine onely Sonne wherein the name of Christ had beene put upon me being yet an Infant did not relish these childish toyes nor maintained any such Tenet in her sound Doctrine as to crowd up the Creator of this All under the shape of humane members into any proportions of a place which though never so great and so large should yet be terminated and surrounded 2. And for this I rejoyced also for that the Old Scriptures of the Law the Prophets were laid before me now to be perused not with that eye to which they seemed most absurd before when as I misliked thy holy ones for thinking so so whereas indeed they thought not so and for that with joyfull heart I heard Ambrose in his Sermons to the people most diligently oftentimes recommend this Text for a Rule unto them The letter killeth but the Spirit giveth life and for that those things which taken according to the letter seemed to teach perverse doctrines he spiritually laid open unto us having taken off the veyle of the mystery teaching nothing in it that offended mee though such things he taught as I knew not as yet whether they were true or no. For I all this while kept my heart firme from assenting to any thing fearing to fall headlong but by this hanging in suspence I was the worse killed for my whole desire was to be made so well assured of those things which I saw not as I was certaine that seven and three make tenne 3. For I was not so mad yet as not to thinke that this last proposition might not by demonstration bee comprehended wherefore I desired to have other things as cleerely demonstrated as this whether namely those things should bee corporeall which were not present before my senses or spirituall whereof I knew not yet how to conceive but after a corporeall manner But by beleeving might I have beene cured that so the eye-sight of my soule being cleered might some way or other have beene directed toward thy truth which is the same eternally and in no point fayling But as it happens usually to him that having had experience of a bad Physician is fearefull afterwards to trust himselfe with a good so was it with the state of my soule which could no waies be healed but by beleeving and left it should beleeve falshoods it refused to be cured resisting in the meane time thy hands who hast prepared for us the Medicines of faith and hast applyed them to the diseases of the whole world and given unto them so great Authority CHAP. 5. Of the Authority and necessary vse of the holy Bible 1. FRom henceforth therfore I beganne first of all to esteeme better of the Catheâ—â—â— Doctrine and also to thinke that â—e did with more modesty and without any deceit command many things to be beleeved notwithstanding it were not there demonstrated 〈◊〉 what it should be or to what purpose it should serve nor yet what it should not bee than in the Manichees doctrine upon a rash promise of great knowledge expose my easinesse of beliefe first of all unto derision and suffer afterwards so many most fabulous and absurd things to be therefore imposed upon me to beleeve because they could not be demonstrated Next of all thou Lord by little and little with a gentle and most mercifull hand working and rectifying my heart even while I tooke into my consideration how innumerable things I otherwise beleeved which I had never scene nor was present at while they were in doing like as those many reports in the History of severall Nations those many relations of places and of Cities which I had never seene so many reports likewise of friends so many of Physicians so many of these and these men which unlesse wee should beleeve we should doe nothing at all in this life Last of all I considered with how unalterable an assurance I beleeved of what parents I was descended which I could not otherwise come to know had I not beleeved it upon heare-say perswadedst mee at last that not they who beleeved thy Bible which with so great authority thou hast setled almost among all Nations but those who beleeved it not were to bee blamed nor were those men to bee listned unto who would say perchance How knowest thou those Scriptures to have beene imparted unto mankinde by the spirit
wee remembring our selves of the humanity received from our friend and not allowed to reckon him in the number of thy Flock should be tortured with intolerable sorrow for him 2. Thankes unto thee O our God wee are now thine Thy inspirations and consolations tell us so Thou O faithfull promiser shalt repay Verecundus for his Countrey house of Cassiacum where from the troubles of the world we rested our selves in thee with the pleasantnesse of thy Paradise which is ever greene for that thou hast forgiven him his sinnes upon earth in that mountaine of spices thine owne mountaine that fruitfull mountaine Verecundus therefore was much perplexed but Nebridius was as joyfull as wee For although when as he was not yet a Christian hee had falne into the same pit of most pernicious error with us beleeving the flesh of thy Sonne to be fantasticall yet getting out from thence he beleeved as wee did not as yet entered into any sacraments of thy Church but a most zealous searcher out of the truth Whom not long after our conversion and regeneration by thy Baptisme being also baptized in the Catholike Faith serving thee in perfect chastity and continence amongst his owne friends in Africa having first converted his whole family unto Christianity didst thou take out of the flesh and now he lives in the bosome of Abraham 3. Whatsoever that estate be which is signified by that bosome there lives Nebridius my sweet friend thy child O Lord adopted of a freed-man lives there For what other place is there for such a soule In that place he lives concerning which hee sometimes demanded of me unskilfull man so many questions Now layes he his eare no longer unto my mouth but layes his spirituall mouth unto thy fountaine and drinketh as much of Wisedome as he is able to containe proportionable to his thirst now without end happy Nor doe I yet thinke that he is so inebriated with it as to forget me seeing thou O Lord of whom hee drinketh art still mindfull of us Thus fared it then with us sorrowfull Verecundus wee comforted reserving our friendship entire notwithstanding our conversion and exhorting him to continue in the fidelity of his degree namely of his married estate Nebridius we stayed for expecting when he would follow us which being so neere he might well doe and even now hee was about to doe it when behold those daies of Interim were at length come to an end For long and many they seemed unto me even for the love I bare to that easefull liberty that we might sing unto thee out of all our bowels My heart hath said unto thee I have sought thy face thy face Lord will I seeke CHAP. 4. What things he wrote with Nebridius 1. NOw was the day come wherein I was actually to be discharged of my Rhetoricke Professorship from which in my thoughts I was already discharged And done it was And thou deliveredst my tongue whence thou hadst before delivered my heart And I blessed thee for it rejoycing in my selfe I and mine going all into the Countrey What there in point of learning I did which was now wholly at thy service though yet sorely panting and out of breath as it were in following the Schoole of pride my bookes may witnesse both those which I disputed with my friends present and those which I composed alone with my selfe before thee and what intercourse I had with Nebridius now absent my Epistles can restifle And when shall I have time enough to make rehearsall of all the great benefits which thou at that time bestowedst upon me especially seeing I am now making hast to tell of greater matters For my remembrance now calls upon me and most pleasant it is to me O Lord to confesse unto thee by what inward prongs thou hast thus tamed mee and how thou hast taken mee downe by bringing low those mountaines and hils of my high imaginations and madest my crookednesse straight and my rough waies smooth And by what meanes thou also subduedst that brother of my love Alipius unto the name of thy onely begotten Sonne our Lord and Saviour Iesus Christ which he at first would not vouchsafe to have it put into our writings For rather would he have had them favour of the lofty Cedars of the Schooles which the Lord had now broken downe than of those wholesome hearbes of thy Church which are so powerfull against Serpents 2. Oh what passionate voyces sent I up unto thee my God when as I read the Psalmes of David those faithfull songs Oh what sounds of devotion quite excluding the swelling spirit of ostentation when namely I was yet but Rude in my kindly loving of thee as being â—uta Catechumenus as yet in the Country whither I had withdrawne my selfe together with Alipius a Catechumenus also and with my Mother likewise inseparably sticking unto us in a womans habit verily but with a masculine faith voyd of worldly care as a woman in her yeeres should be yet imploying a matronely charity and a Christian piety Oh what passionate expressions made I unto thee in the reading of those Psalmes Oh how was I inflamed towards thee by them yea I was on fire to have resounded them had I been able in the hearing of the whole world to the shame of the pride of mankind though verily they be already sung all the world over nor can any hide themselves from thy heate With what vehement and bitter sorrow was I angred at the Manichees whom yet againe I pittied for that they knew nothing of those Sacraments those Medicaments and for that they were so madde at that Antidote which had been able to recover them I heartily wished they had beene somewhere or other neere me I not knowing that they did then heare me or were then so neere me that they might have beheld my face and heard my words when as I read the fourth Psalme in that time of my leasure and how that Psalme wrought upon me 3. When I called upon thee thou heardest me O God of my righteousnesse thou hast enlarged mee in my distresse Have mercy upon mee O Lord and heare my prayer That they might heare I say what I uttered at the reading of these words I not knowing whether they heard me or no lest they should thinke I spake it purposely against them Because in good truth neither would I have spoken the same things nor in the same manner had I perceived them to have both heard and seene me But had I so spoken yet would not they so have understood how with my selfe and to my selfe before thee out of the familiar and ordinary affection of my soule I quaked for feare and boy led high againe with hope and with rejoycing in thy mercy O Father And all these expressions of my selfe passed forth both by mine eyes and voyce at what time as thy good Spirit turning himselfe towards us said O yee sonnes of men
to 〈◊〉 evill for soule and body 〈…〉 Appetites be in the Motive faculty of the 〈◊〉 Soule by these â—â—e soule moves herselfe to or 〈◊〉 sesued or abhorred object Here the old 〈◊〉 much mistakes for want of Philosophie Psal 18. 28 Ioh 1. 16 9 Iam. 1. 16. 1 Pet. 5. 5. Psal 51. 8. * Multa in pulvere depingentibus Which the Other Translator turnes writing them in the dust noting in his margent that it was a manner of â—â—iting then used Boldly affirmed I dare say there was never such a manner of writing But thus it was The Mathematicians had their pulverem Mathematicum dust in linnen bagges which scirced or pownc'd upon a board they drew their Schemes and Diagrams upon to make ocular demonstration withall either for their owne use or their Schollers This they could easily and the aply put in and out againe Arch medes was taken in his Study drawing his Mathematicall Lines in such dust He alludes to the Prodigall Luk. â—5 O wonderful naturall wit of S. Augustine The Papists brag of being in the true Church but plainely their Chickens seldome prove more than spoone-feathered not hardpenn'd For they want the food here spoken of Sound Faith Traditions Legends seined Miracles carnall Vowes and out side Sanctity may puffe up not edifie * He meanes that the goodly order and workmanship of the creatures causes those that well consider them to open their mouthes in praises to God for theÌ„ The Old Translator is much puzled here confounding both the sense and Sentences Psal 139. 7 Psal 138. 6 Deut. 4. 21. 1 Cor. 1. 30 Rom. 1. 21. Rom. 1. 21. Rom. 1. 23 25. Rom. 1. 21. Wis 11. 20 Iob 28. 28. Manichaeus his pride and blasphemy All Heretikes doe thus brag of the Spirit Eph. 4. 13 14. * Iust the Purilane humour of our tiâ—es with whom our incomparable Court Sermons are flatteries and our neatest Preachers are Ladypreachers for so they call them * This was the old fashion of the East where 〈◊〉 Schollers had liberty to aske questions of their Masters and to move doubts as the Professors were reading or so soone as the Lecture was done Thus did our Saviour with the Doctors 〈◊〉 2. 46. So 〈◊〉 still in some European Vniversities Pro. 21. 29 * The insolent fashion of the Students in Carthage Psal 142. 5. * He means the waters of baptisme * Memoria beati Cypriani This the former Translator turnes The Shrine of Saint Cyprian and notes in his margent The place where S. Cyprians Reliques were kept See our Preface * Because he was not yet baptised Eph. 2. 16. * Another errour of the Manichees who beleeved not Christ to have assumed a true body but a phantasticall appearance and shape onely * He alludes to his owne Manichaean humour and contempt of Baptisme that Physike of the soule which suffers it not to dye the second death thogh the body through sicknesse dyes the first Here the former Translator mistakes and misses talking of I know not what journey * NusquaÌ„nisi or nusquam non as Suetonius hath it no place omitted or in every place In the Latine the Interrogative point should not be after intermissione but after ad te * See 1 Tim. 5. 10. * Oblations were those offerings of bread meale or wine for making of the Eucharist or of Almes besides for the poore which the Primitive Christians every time they communicated brought to the Church where it was received by the Deacons who presented them to the Priest or Bishop Here note 1. They communicated daily 2. They had Service morning and evening and two Sermons a 〈◊〉 many times 3. Note that Saint Monica never heard Masse as the Popish Translater would have it in his margeat for Masse is not sound in Saint Augustine 4. Observe that here bee Sermons too which because the Papists have not with their Masses he cunningly but falâ—ily translates Sermonibus Inspirations * These glorious titles did the Manichees assume So doe our own schismaticall Pure ones This spirituall pride still accompanies Hereticks yea 't is a sare marke of heresie Marke how Saint Augustine describes them We have those now a dayes that say God sees no sinne in them and 't is not they that sinne but corruption in them Psal 141. 3 4. * Other of the Manichees errours * 〈◊〉 carni concerneretur Concerni autem non inquinari c. * See Booke 3. Chap. 3. Psal 139. 22. * Impertita etiam evectione publica Sending of Waggons or Horses and a man to defray his charges upon the Cities purse Thus had the Ancients their publike Horses or Waggons for the service of the State and defraying the charges of their ministers Thus did Constantine oppoint Coaches and Horses of Relay for the Bishops that were to come to the Councell of Nice This is supplyed by our Post-Horses and by the Secretary of State his allowance of money to those that ride with Packets upon the Kings Service The former Translator whom I finde no great Antiquary nor Critike in Grammar not standing to examine this turnes Impertita etiam evectione publica The Election being publike Wilfully changing eveâ—â—â—â—â— into electione But what then shall become of impertita In a marginall Note upon the end of the last Chapter but one he challenges us to shew where the Papists had corrupted the Fathers Sure here is Saint Augustine corrupted if not out of malice yet upon shrewd suspâ—tion of ignorance and a desire to be rid of his Taske of Translating The collapsed Ladios he knew had no skill to examine the Latine Your Implicite Faith is your onely Faith Why Because 't is Romane Catholike * Vt dictione proposita me probatum mitteret This was and still is the fashion to make an Oration or to read a Lecture for a void Professors place in our Vniversities The former Translator turnes it would send me as approved from thence upon publike provision to bee made I understand not the man * He alludes to Psal 4. 7. * He alludes to that in 2 Cor. 3. The letter killeth but the Spirit giveth life * Another of the Manichees errours * An Audiâ—â—r or a Disciple * Here Saint Augustine was too blame for he should have said A Romane Catholik and not a Christian Catholike And yet I quit him For sure that Bull of Romane Catholike was not heard of in his time Luk. 7. 14. * Fidelem Catholicum A faithfull Catholike See what we have noted in the first Booke upon this word Fidelis Marke here is Christianus Catholicus and Fidelis Catholicus but yet not Romanus Catholicâ—â— 't is strange that Saint Augustine should so soone have forgotten Rome from whence hee came sâ—lately * She meanes Baptisme * Here the former Translator incurres some suspicion of non sense or of not full understanding the place * See what wee have noted upon the eighth Chapter of the former Booke a Pultes There was the Romane Puls and