Catholike visible Church but of one blinde Pope that is the Enemie of the Church Fiftly how can the Vniuersall Church conuene to iudge all Controuersies And what reason hath any to follow the Church before Christ or to heare the Church iudging in her owne Cause Sixtly the Traditions of the Romish Church concerning the Popes power the Masse and siue new Sacraments and their formes and matter were neuer knowne eyther to the ancient Church or to Saint Austine Seuenthly hee neuer knew the Moderne Church of Rome or beleeued that the Catholike Church was visible or supreme and finall Iudge Hee declareth what a pestilent thing Heresie and Schisme is as the Apostate confesseth But what is that to vs that are true Catholikes and maintaine the Vnitie of the Apostolike Church It toucheth rather the pestilencie of this Apostate and his Companions who hauing abandoned Christ adhere to Antichrist and beeing diuided from the Apostolike Church embrace the Heresies of Trent and Schooles in part condemned or else not knowne to the ancient Catholike Church or to S. Austine S. Augustine held that which in his time was taught by the Fathers and was beleeued by the vniuersall Church But this Rinegate and his adherents embrace the nouelties of Schooles and errors of the Pope and the Conuenticle of Trent albeit they were neuer beleeued by the Church nor taught by the Fathers And of these erroneous Doctrines I haue touched many particulars heretofore That holy Father Lib. de vnit Eccles declareth how the Church was knowne by Scriptures and not by those false Markes which the Pope and his Supporters thrust vpon it By Scripture also wee plainely discerne that the Apostate and his fellowes are a packe of wicked Heretikes and Schismatikes and no Communion of Saints or Catholike Christians The Donatists denyed the vniuersalitie of the Church and sayd it was perished in all places saue in Afrike and in the Communion of the Donatists S. Austine therefore disputing against them confoundeth this Rinegate and his Apostaticall fellowes who confine the Church within the Limits of the Popes Diocesse and Territories of the Roman Obedience holding it to be fallen and vanished away in all other places As for vs we neyther denie the Church to be vniuersall nor hold that Christs Catholike Church can perish or faile although this shamelesse Companion doth impose this Error vpon vs whom he maliciously calleth Caluinists and Lutherans foming out his rage against his Parents Friends and Countreymen That the true visible Church is Judge of Controuersies and cannot possibly erre is not any Doctrine of S. Augustines but an absurd Error of this Rinegate For first eyther the Church iudgeth her owne Controuersies and so sitteth Iudge in her owne Cause or the Causes of Strangers and Infidels who will not heare her Sentence Secondly S. Austine neuer appealed to the Pope but to Christ and his Apostles Thirdly neuer doth the Church meet to iudge any mans Cause nor ought Bishops to iudge otherwise then according to holy Scriptures iuxta Legemâ—eius as Moses sayth Deut. 17. Fourthly the Church of Afrike of which S. Austine speaketh contr Epist Fundam c. 5. is not now visible nor extant in the World Fiftly it followeth not because the Church moued him to beleeue the Gospel that therefore the same is supreme Iudge for any man or woman may induce a man to beleeue the Gospel yet euery one is not a supreme and infallible Iudge Sixtly the Church of Ephesus Corinth and Galatia was sometime a true visible Church and yet it is now fayled and subiect to grosse Errors and neuer was the supreme Iudge of matters of Faith Neyther is it materiall that the Truth remaineth in the Belly of the Church as S. Austine sayth in Psal 57. for the Truth remained in the Church of the Colossians Thessalonians and Philippians yet neyther were these Churches supreme Iudges nor did they alwayes abide in Truth and whatsoeuer wee thinke of them yet the Truth abideth not alwayes in the Head Belly Legges or Chayre of the Pope If any feare to be deceiued sayth S. Austine Lib. 1. con Cresc c. 33. let him consult the Church which without doubtfulnesse the holy Scripture doth demonstrate And therein we willingly follow his aduice consulting the Church of England But the Aduersaries doe contrarie consult the Synagogue of Rome composed of Popes Cardinals Inquisitors Woluish Prelates Masse-Priests Monkes Fryars Nunnes and ignorant people knowing nothing of the Faith which neyther Scriptures nor Fathers demonstrate vnlesse it be in Babylon Apocalypse 17. He sayth further that no man can be saued but in the Catholike Church and so say wee But wee denie the Synagogue of Rome despising holy Scriptures and adulterating the Doctrine of Sacraments giuen vs by Christ to be that Church They may pretend to be Catholikes as other Heretikes doe and sing Alleluia De Profundis Aue Sancta Crux and Salue Regina but out of the Catholike and Apostolike Church as they hold the new Creed of Trent and Doctrine of Schooles they cannot be saued Greased and salued they may bee but saued they cannot be And hereof he bringeth another reason De vnit Eccles c. 16. because they haue not Christ for their head and this is proued because they haue the Pope for their head nay they haue Antichrist for their head They also hold the heresies of the Simonians and Carpocratians Angelikes Collyridians Nudipedales Manichees and Pelagians The bookes of Tobia Judith Wisdome Ecclesiasticus and the Machabees S. Austine neuer made equall to the Law and Prophets Nay he denyeth them to haue beene reputed Canonicall by the Church before Christ albeit in regard they contayned Precepts of manners they were read in the Church and in a generall signification might be called Canonicall Of S. Peters primacie this prime Disciple of Antichrist hath little reason to prate For first S. Augustine giueth him no command or superioritie ouer the Apostles but onely a prime Place in order in respect of his feruor Age and Vertue Secondly hee had no power to depose Princes or to make Lawes This belonged to the Councell that neyther to any Apostle nor any Councell Thirdly the Pope neyther feedeth Christs sheepe nor loueth Christ nay he is more like to Nero then to Peter Fourthly the Bishops of Rome had no Apostolicall Prerogatiue nor had they power ouer Scriptures mens Consciences Princes or all other Bishops Lastly the Bishops of Afrike and among others S. Austine thought themselues in no degree inferiour to the Bishops of Rome S. Austine contr part Donat. where hee speaketh of the Rock against which the proud gates of Hell cannot preuaile vnderstandeth S. Peters Confession and Doctrine and not the succession of Popes as this Popelin would haue it For against Marcellinus the gates of Hell preuayled and no strength is there in the Succession of the rest Secondly neither doth hee call S. Peters feat an Episcopall feat of Peter as this false Translator hath turned it but onely an
THE VNMASKING of a Masse-monger WHO IN THE COVNTERFEIT Habit of S. AVGVSTINE hath cunningly crept into the Closets of many English-Ladies OR THE VINDICATION of Saint AVGVSTINES Confessions from the false and malicious Calumniations of a late noted Apostate By M. S. D. of EXETER 1. TIM 1.19 20. Hauing Faith and a good Conscience which some hauing put away and as concerning Faith haue made shipwracke Of whom is HYMENIVS and ALEXANDER whom I haue deliuered vnto Satan that they may learne not to blaspheme PSAL. 22.16 Dogges are come about mee and the counsell of the Wicked hath assaulted mee LONDON Printed by B.A. and T. FAVVCET for NICH BOVRNE and are to bee sold at his Shop neere to the Royall Exchange 1626. TO THE RIGHT WORSHIPFVLL AND HIS VERY WORTHIE Friends Sir BAPTIST HICKES Knight and the good Lady his Wife AS the holy Apostles Right Worshipfull so all faithfull Christians deriue their faith from CHRIST Acceptam à CHRISTO disciplinam fideliter nationibus assignarunt sayth * De praescript TERTVLLIAN speaking of the Apostles Hee is the Foundation that cannot fayle and the Truth that cannot erre and therefore are the Faithfull sayd to bee built vpon the Foundation of the Apostles and Prophets Ephes 2. because they first Preached CHRIST the onely Corner-stone and mayne Foundation of the Church Vpon the Foundation of CHRIST and his Apostles both St. AVGVSTINE and all the ancient Fathers built their Faith Doe wee then thinke that the Translator of St. AVSTINES Confessions a notorious Rinegate from the Faith of the Church of England hath reason out of that Father to draw his Romish Doctrine Sure no the poyson of his Heresie cannot be found in that holy Fathers Workes All his Confessions are directed to GOD and neyther to Saints nor Angels nor to the Virgin MARY as is the vse and practise of the Synagogue of Rome The Popes two Swords and his triple Crowne his supreme Power to judge his Cardinals Hierarchicall Orders and Vniuersall Monarchie ouer the whole Church hee knew not The reall presence of CHRISTS Body vnder the accidents of Bread and Wine and the eating thereof by the mouth of the Faithfull yea by the mouthes of the Reprobate and brute Beasts hee neuer taught Neyther did hee teach the monstrous Doctrine of Transubstantiation and the reft of the abominable Heresies established against vs in Trent Hungry Dogges may dreame of Bread 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sayth THEOCRITVS in Piscatorib And as ATMANASIVS sayth in Apolog. Defug Heretikes forge opinions according to their owne pleasure Pro libidine sua id opinâtur quod volunt But Truth will alwayes stand firme Wherefore seeing this Apostate so vnkind to his Parents so false to his Countrey so malicious to Religion hath some yeares since published St. AVGVSTINES Confessions translated into English in a long Preface and diuers false marginall Notes Obseruations and Calumniations endeuouring to induce the simple to dislike the Truth professed in this Church and to affect and approue the corruptions of Popery as if S. AVGVSTINE did fauour his Sect and dislike our Confession I haue thought it a Worke worth my labour to Vindicate that holy Father out of this impure fellowes false fingers Not that you need to bee resolued of the truth of Religion wherein I know you are firmely established but to the end that what I write for the establishing of the weake comming foorth vnder the Patronage of your name might remayne as a perpetuall testimony of that loue and respect which I haue borne and alwayes shall beare you These fellowes impudently arrogate to themselues the Name of Catholikes But as ATHANASIVS saith in his 2. Orat. against the Arrians How can they bee reputed among the members of the Catholike Church whose Faith is not Apostolike This young Nouice may please himselfe with his childish Annotations and Prefations but I shall show they are no better then those Childish fables and fooleries which S. AVSTINE Lib. 2. contr Academic would haue cast out of mens hands Nay diuers points of Poperie are no better then those monstrous Fancies which ORIGEN condemneth writing against CELSVS And this I shall God willing hereafter plainely demonstrate and not onely take from him all that hold that hee thinketh to haue eyther in Saint AVGVSTINES Confessions or in any other Booke of his This Treatise I consecrate to GOD vnder the Patronage of your fauour beseeching him that it may profit many so that the Thankes may remaine to you and that thereby you may vnderstand how much I honour you and that I shall alwayes remayne Yours much obliged and deuoted M. SVTCLIFFE THE PREFACE TO the Christian Reader FRom the excellencie of S. AVGVSTINES Pietie Vertue and Learning we purpose not Christian Reader to derogate any thing nay we doubt not to preferre him before many others both ancient and late Prelates Let the whole List of late Popes and their purple Cardinals and Mitred Prelates be produced and compared with that holy Father I suppose he will surpasse them all neyther doe we doubt but he is more worthie then manie others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet doth hee not exempt his Writing from other mens iudgement Id genus literarum sayth he writing against Faustus lib. 11. c. 5. Quae non praecipiendi authoritate sed proficiendi exercitatione scribuntur a nobis non cum credendi necessitate sed cum iudicandi libertate legendum est so hee permitteth others to iudge of his Writings Neyther doth he disdaine in the same place to preferre the Canonicall Bookes of Scripture before them nor doe wee thinke it any disparagement vnto him or other Fathers to haue the Apostles preferred before them as hee writeth vnto Hierome Epist 19. There also hee giueth that priuiledge to Scriptures onely Not to erre in any thing The Apostate doth in diuers places call him an incomparable Doctor yet neuer did S. Augustine so thinke of himselfe nor doe other learned men so esteeme him but that Athanasius Gregorie Nazianzene Chrysostome Basil Hierome Ambrose and others might bee compared with him But the more excellent hee is the more is our gaine the lesse the Apostates aduantage For this I affirme and I doubt not but to make it good against all the packe of Iesuites and not onely against this silly Translator whose soule is lately turned and translated Popish First that S. AVGVSTINE neuer beleeued the Popes infallible judgement in matters of Faith nor his sublime and vniuersall Monarchy ouer the whole Church nor the Doctrine of the Popes Schooles and Decretals and secondly that hee holdeth nothing as a matter of Faith and necessary to bee beleeued that is contrary to the Articles of Religion publikely professed in the Church of England In proofe whereof that wee may proceed more particularly and punctually wee shall God willing declare in the first Chapter that S. AVSTINE neuer knew eyther the Decrees of Trent enacted against vs or that part of Romish Religion which this Church of
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
doe well In his first Booke of Retract c. 21. S. Austine doth vtterly ouerthrow the Popish Doctrine concerning the power of Free-will in doing good For if man cannot change his will vnlesse it be giuen him nor doe good but by grace as hee teacheth then doth it not lye in the power of Free-will to doe well more then it lyeth in the power of the Apostate to be made a Cardinall which is a grace bestowed by the Pope on his fauourites and not obtained by euery loose companions free-will S. Austine doth also confound the Heresie of the Apostate holding iustification by Faith and Workes for if Workes follow him that is iustified and goe not before then doe not Workes iustifie vs. Yet hold we not that Faith deuoid of Workes doth iustifie but that Faith liuely by good Workes doth onely apprehend Christs Mercy and lustice and not our Workes effect Iustice That S. Austine with other Fathers of the Church teach that our Workes are meritorious of Eternall life as this Apostate auoweth is an impudent assertion disauowed by them and meritorious of a sharp censure S. Austine neither in his 105. Epist nor in his 46. Epist ad Valent. doth in one word signifie that Workes are meritorious of Eternal life Nay contrary albeit he doth mention Merits yet he saith men are justified by Grace without merits Which ouerthroweth the Doctrine of Merites de congruo and the Decrees of Trent concerning mens preparations to Iustice Jn Epist 46. ad Valent. he saith Man is conuerted by mercy grace In Conc. 2. in Psal 36. he denieth our Workes to be meritorious of that we shall receiue And in Psal 83. That what soeuer he hath promised he promised to such as are vnworthy And Ser. 16. de verb. Apost He is made our debtor saith he not receiuing anything from vs but promising what pleased him And thus it appeareth that S. Austine is little propitious to Papists euen in those points in which they thinke him to be most fauourable But their maine grounds hee eyther knew not or contradicted them as hath been formerly demonstrated Most idle therefore is his whole Discourse ensuing First he wondreth that any should be so silly or impudent as to auouch S. Austine as a Patron of the Faith which wee professe whom he like a Calfe of the Popes Buls calleth Caluinists But I haue alledged against him so many particulars that I hope he will cease his wonderment I haue also deriued our Faith from Christ his Apostles and not from Caluin or any late teacher S. Austine argued against the Manichies that held Fate and the Pelagians that magnified Free-will and made an Idoll of it But what doth that concerne vs who detest all the Heresies both of the one and the other It rather toucheth the Apostate and his consorts who according to the Doctrine of Thomas 1. P. q. 116. Art 1. 2. allow Fate and with the Manichies condemne Mariage in Priests and giue to CHRIST a phantasticall body that is in many places at one time and refuse Flesh and other meates They also magnifie Free-will as being the Cause of mans conuersion and hauing power to prepare vs to Iustification and hold that the Virgin Mary and some others were borne without Originall sinne and that Iust men may liue without sinne for some time and the vniust doe any good by their Free-will all which are Heresies of the Pelagians He addeth that S. Austine beleeued the inuocation of Saints and Angels to bee a Catholike Doctrine and that hee did not onely approue Prayers made to Saints but also recounteth many Miracles wrought by them Lyes idly repeated and formerly refured See S. Austines Confes lib. 10. c. 42. 43. lib. 22 de ciuit Dei c. 10. and you shall finde hee teacheth contrary The miracles reported Lib. 22. de ciuit c. 8. are thrust in there by some falsary and yet is it not there sayd they were wrought by Saints He supposeth that wee inferre that Scriptures containe all things necessary to saluation because as S. Austine saith lib. Confes c. 5. they are excellent meanes whereby God may hee both beleeued and serued But his supposall is ridiculous and false for neyther hath S. Austine in that place any such words nor doe we ground our selues vpon any thing therein contained but vpon diuers other place Lib. 3. de doctr Christ. c. â— Tract 49. in Joan. Lib. 1. de cousens Euangel c. 35. lib. 3. centr lib. Petil. c. 6. and lib. 3. cantr dâ—â—s epist Pelag. c. 4. Farre hee was saith the Apostate from holding Scripture to hee the supriame Iudge of Controuersies Yes lib 3. de Nuâ—â— Coâ—oâ—pâ—â—… c. 33. hee appealeth to Christ and his Apostle He doth also try all questione in all place by Scriptures and no where by the Pope or his 〈◊〉 That the Gospell with hâ—n had beene no Gospell if the authority of the Church had not obliged him is a wicked speech of this blasphemous Apustate and no saying of S. Austine Hee said onely the Authority of the Church moued him which hee might haue affirmed of any godly Preacher yea of his Mother If S. Austines or other Fathers words seeme to fauour vs the Rinegate pretendeth That so many other places are plaine and expresse for his Romish Religion insomuch that some confesse they contradict themselues Both grosse and impudent leasings For the first we haue refuted by many vnanswerable arguments the second hee cannot chuse but confesse vnlesse he can produce such as charge the Fathers with contradictions But saith he The Roman Church hath preserued S. Austines Workes vntouched secondly shee preserued two Orders of Religious men instituted by him thirdly shee permitted his Images and Reliques to bee kept and honoured his Festiuall to bee solemnized and Churches and Altars to bee erected to God in his name I answer that the first is most vntrue for the Popes factors haue not onely added to his Workes many suppositious Bookes but also haue falsified his true works and if any sinceritie haue beene vsed in the edition of his writings it is much against the Popes minde But suppose the Romanists should haue vsed diligence in preseruing his Writings yet is not the same comparable to the diligence of the Jewes in preseruing the Old Testament by which notwithstanding they are plainly conuinced 2. It is false that eyther Hermites or Chanons regular were instituted by S. Austine they hauing receiued their Originall and Lawes from the Pope 3. The Jewes honored the Prophets albeit they regarded not their admonitions and counsailes 4. It is guibrish to say that Churches and Altars were built to God in S. Austines name for S. Austines Church is built to Saint Austine as Baals Church to Baal 5. Not Gods Church but the Sinagogue of Sathan maintaineth the Idotrous worship of Saints of their Reliques and Images He saith wee disclaime S. Austine and call him superstitious and scornefully trample vpon the head and heart of this
words of any such matter in the Text. Nay S. Austine sheweth he was possessed with inward feeling and delight which haue no place when a man is depriued of his sences All sinfull pleasure sayth the Apostate apostilling the 41. chapter is a Lye yet his Author affirmeth no such thing neyther is it a Lye that the Apostate taketh sinfull pleasure in lying and rayling No Angel sayth S. Austine Lib. 10. Conf. c. 42. could reconcile vs to God To salue this sore the Translator in the Margent forgeth this euasion that he speaketh not of intercession but of redemption But S. Austine in plaine words reiecteth intercession of Angels as well as Redemption Was I sayth he to resort to Angels By what Prayers By what Sacraments Cap. 43. he sayth he thought to flye into the Desart but God for bad him Yet this ignorant Gull and his brutish Consorts doe giue out that he was the Patron and Founder of Heremiticall and Hypocriticall Fryars and a Preacher to Monks in the Wildernesse and haue forged a number of Sermons in his name ad fratres in Eremo This Postiller sayth The Hermites life is a holy state but his braine when he so wrote was not in right state S. Austine his Leader said no such thing Lib. 11. Confess c. 2. the holy Doctor sheweth how he was drawne by Gods exhortations terrors consolations and guidance to preach his Word and dispense his Sacraments to the people And are they then lawfully called that being ordained Bishops by Antichrist preach not And being made Priests offer for quicke and dead and preach Fables in stead of Gods Word That dispence not the Sacraments to the people but eate and drinke all alone There also he desireth that the holy Scriptures may be made his chast delight But the Translator and his Teachers care little for Chastitie and lesse for holy Scriptures being more occupyed about vnwritten Traditions Schoole subtleties and the Popes Decretals The words of Scriptures sayth S. Austine haue deere retyring into them walking feeding and lying in them by deere vnderstanding all sorts of Christians and not greasie Priests and graduated Doctors as the Apostate would haue it for deere translating Stagges and vnderstanding the stalion Priests as if they onely were to reade and studie Scriptures In the Margent the Translator noteth that Priests and Doctors by a most choise and noble Metaphor are called Stagges and thereby would exclude Lay men and women from reading Scriptures But were his Priests and Monkes Stagges and Stalions to yet S. Austine doth not appropriate the reading of Scriptures to them nor debarre others from reading them The Apostles wrote as well to people as to Priests And Hiero'me in Psal 86. calling them Scripturas populorum sheweth they belong to the people as well as Priests But sayth the Apostate It is an easie thing by reading of Scripture to bedeceiued and to deceiue others But quite beside that holy Fathers meaning that misliked not the reading but the mis-vnderstanding of them and therefore prayed that he might not be deceiued in them by mistaking them as the Popes Factors doe In the end teaching that Christ intercedes for vs he oueithroweth the Popish intercession of Saints Lib. 11. c. 3. He confesseth if Moses spoke in Hebrew hee should not vnderstand him But the Apostate contradicting his Author saith he had some skill in Hebrew Declaring himselfe to be a Contradictor and no Translator S. Austine Lib. 11. c. 8. doth call Christ speaking to vs in his holy Gospell his good and only Master But the Apostate and his Confreres hold the Pope to be their only and chiefe and good Master neyther regarding Christ nor his Gospell vnlesse the Pope be pleased to propose it Lib. 11. c. 31. the Translator talketh idely of Habits and Customes where S. Austine nameth only the Consequences of sinnes which follow euill Customes and actions Lib. 12. c. 1. The holy Father doth not speake one word of the dissiculty of holy Scripture See then the audacious boldnesse of the Translator that maketh that the title of the Chapter S. Austine contrary proueth the facility out of Christs promise saying seeke and you shall find knocke and it shall bee opened vnto you In the same Booke Cap. 5. 6. the foolish Translator talketh much of Materia prima which is not so much as once named there by S. Austine And Cap. 8. hee speaketh of an Imperiall Heauen opposed to a Corporiall Heauen It may be he meaneth to giue the Dominion of the Heauen to the Emperor and afterward to subiect both the Emperor and Heauen to the Pope Where note I pray you the Ideots ignorance who writeth Imperial for Empyreal or fiery and supposeth Fire and the Heauen to be no bodies In a marginall Note vpon the 12. Bocke 11. Chap. the Translator mentioneth Quires of Angels where S. Austine neyther mentioneth Quires nor Orders of Angels So saucy he is as to change S. Austines words meaning to establish his own foolish Popish conceits Et per inania cordis sui cum suis phantasmatibus vagatur voluitur and by the vanities of his heart with his phantasies hee wandreth and tumbleth as S. Austine sayth in that place Cap. 13. The Translator by Heauen and Earth will needs vnderstand the Angels and Materia prima But S. Austine whom he should follow hath no such wordes And absurdly Earth is called Materia prima and Angels confounded with Heauen Hereof we may better inferre that the Translators Materia prima is foolery and confusion and his Heauen his owne vayne imagination and the Popes consistory Vpon euery Woman that readeth Scripture hee rayleth calling her Saucy and simple Lib. 12. c. 14. not sparing his owne Mother As if English women reading Scriptures without the Popes licence were more saucy then Jtalian French and Spanish women reading Legends and liuing in Brothels by whom they say he hath beene euil-fauouredly dressed and sauced S. Austine Lib. 12. c. 15. doth plainly declare that men are not justified by their Workes or qualities inherent Nos dicti sumus saith he justitia tua ait enim quidam seruus tuus vt nos simus justitia Dei in ipso We are called thy justice for a Seruant of thine saith that wee may be made the righteousnesse of God in him Was not the Postiller then blind and shamelesse that out of the Fathers words inferred that there is inherent Iustice in men For how can Gods justice that is in him be inherent in vs or our inherent Iustice be the perfect Iustice of God Angels may haue true light in themselues because they fell not but Man being fallen can neyther haue perfect Light nor Iustice in him but must be justified by Faith in CHRIST In culmine sequendae aut horitatis nobiscum constituentis illam per Sanctam Moysem editam sanctam Scripturam tuam saith S. Austine Lib. 12. Confes c. 16. that is placing holy Scriptures written by holy Moses on the top of Authority