fourthly he was not subiect to the Pope nor liued vnder any certaine Rule fiftly he whipped not himselfe as the Fryars now doe sixtly he retyred not into a solitarie house but into his owne house as Possidonius reporteth Was hee not then ashamed to tell so many vntruths with one breath He addeth that a principall Caualier offered to depend on his aduice in the way of spirit and that there were many Monasteries alreadie erected in S. Austines time A grosse Leasing deuised not without the instigation of some wicked Spirit For first the Monasteries of Aegypt and Syria were of another fashion secondly Benct brought the Orders of Monkes first into Italie thirdly Possidonius calleth the man Agentem in Rebus A Factor for the Emperour fourthly of the dependance vpon S. Austine by way of spirit there is no mention in Possidonius Another grosse Leasing related by the Translator is that which is related concerning a Monasterie built by S. Augustine in a Garden Possidonius sayth it was in the Church and there liued not Canons regular as this irregular and prodigall fellow reporteth but some seruants of God that followed the Apostles rule and not the fashions of Monkes or the Decrees of Popes The Order of Priesthood he tooke but not the Orders of Masse-Priests sacrificing for quicke and dead Nay he preached the Gospel which Masse-Priests doe not and was made Bishop without any Bulls of the Pope being chosen by the Clergie and People That Euangelicall perfection consisteth in Monasticall Obedience hee neuer thought nor did hee found a Monasterie for Canons Regular These be Fictions and Lyes deuised by the Apostate for the maintenance of his Popish Religion the North-starre of his Discourse by which hee directeth his broken Barke He confesseth that hee was frequent in Preaching Catechizing and teaching of youth A plaine conuiction of the sloath and negligence of the Romish woluish Prelates which neither Preach nor Teach nor Catechise He addeth that hee compounded Differences and exercised himselfe in workes of Charity But Popish Prelats enflame Warres vexe poore Christians Murther Innocents and are voyd of Charitie and full of vices and villany That his Bishoppricke should be worth 40. M. Crownes by the yeare is a pleasant conceit of a foolish Factor of the Pope measuring times past wherein the Church was poore and needy with the time present wherein Popish Prelates exceed in Luxurie and Pride To error in beleefe and sensuality of Life he confesseth hee was admirably opposite To which the Apostate and his consorts are admirably addicted being Heretikes by profession and sensuall Epicures in life and conuersation Yet did S. Austine neuer vant of his noble Cooperation with Gods grace or say he made a superabundant satisfaction for his former offences These bee glorious vaunts of Popish Heretikes which take to themselues power of satisfactions and merites due to Christ. Hee maketh S. Austine also vnspeakably pure from a Papist turning to be a Puritane and giueth that to S. Augustine that he neuer tooke to himselfe He addeth that S. Austine did expiate 16. yeares of his Youth vncleanly spent As if a man were able to purge his sinnes and to make an attonement for them Making S. Austine a Redeemer and a teacher of perfect Iustice the first being Blasphemy and the second Pelagian Heresie Of the tendernesse of S. Austines Conscience and the rigour vsed by him in examination of his small imperfections hee talketh idly himselfe and his Consorts hauing Consciences seared with hot yrons and not examining their most flagitious Offences following sensuall Lusts falsifying their Words and Oathes murthering Gods Saints maintaining Stewes teaching Rebellion and open wickednesse He accumulated sayth the Apostate a huge stocke of Merites But S. Austine alwayes disauowed his owne Merites and fled to Gods mercy Cor. 2. in Psal 36. hee saith All thinges are to bee esteemed vile to vs when wee consider what we are to receiue Vt justi ficrent merita non fuerunt sayth he Epist 150. And in his Preface in Psal 31. Nihil boni fecisti datur tibi remissio peccatorum And de Verb. Apost Serm. 2. hee sayth God doth crowne vs in pitie and mercie of a stocke of Merites he neuer spoke one word Nay so absurd is the Doctrine of Merites of condignitie that the sounder Schoole-men doe disauow it Hee addeth That he came not short in paying his Debts contracted with God and his Church by reason of his erroneous Beleefe But if he came not short of payment what needed he to begge forgiuenesse of Debts If he confuted Pelagius and other Heretikes then he was no great friend of Papists that teaching puritie of Life and perfection of Iustice and the power of Free-will in our Regeneration and doing good Workes ioyne with Pelagius and other Heretikes condemned by S. Austine The Donatists as he sayth pretended that the vniuersall Church hath erred and was perished But he lyeth grossely for they onely sayd that it erred and perished in all places saue in Afrike not as Papists say that it is perished and erreth in all places saue in the Popes Iurisdiction Hee establisheth sayth hee the supreme Authoritie vnder God of the true visible and vniuersall Church of Christ in matters of Faith But if the true Church were visible in S. Austines time then is not the Romish Church consisting of Popes Cardinals Inquisitors dumbe Prelates sacrificing Masse-Priests Monkes Fryars Nunnes fierie Ignatians and such Vermine the true Church for such a Church was not visible in S. Austines time nor long after If the Churches Authoritie be Supreme then is not the Pope Supreme nay God speaking in Scriptures is not Supreme Finally if the Church be Vniuersall then is it not confined within the Limits of the Popes Authoritie Saint Austine certes neuer beleeued the Popes supreme Iudgement nor thought the Church of Afrike to be of lesse Authoritie then that of Rome Concerning the Canon of Scripture it selfe or the Translation or interpretation thereof or the tryall of Apostolicall Tradition or whatsoeuer other Point in difference by the iudgement of great Saint Augustine the Catholike visible Church is that which must be resorted vnto as the Supreme and finall Judge on Earth as hee sayth Hee telleth vs also That hee gaue certaine generall Rules whereby all Controuersies of Faith may bee composed But first the Pope doth much scorne to follow Saint Austines Rules or Iudgement Secondly Saint Austine neuer knew any Rule of Controuersies but holy Scriptures The Rule of Faith sayth he Lib. 5. de Ciuit. Dei c. 33. is sufficiently knowne to the Faithfull by the Bookes of Canonicall Scriptures A Regula Fidei quae per alias eiusdem Authoritatis Sacras Literas satis fidelibus nota est non vberrauimus Thirdly Saint Austine Lib. 2. de Doctr. Christ. c. 11. 15. and Lib. 15. de Ciuit. c. 13. will haue Translations examined by the Originals and inferiour to them Fourthly the blinde Papists doe not follow the Iudgement of the
gaue the Church Apostles Prophets Euangelists Pastors and Teachers and true Catholikes beleeue that these onely are sufficient for the worke of the Ministerie and building of the Church But the Papists beside these haue in their Synagogue vniuersall Popes Cardinals Inquisitors dumbe Woluish Prelates that neyther feede nor worke any good sacrificing Priests Monkes Fryars and Nunnes which haue no institution from Christ How then are they Catholikes Among Catholikes none were chosen Bishops in time past but by the Clergie and People nor consecrated but by conprouinciall Bishops as our Aduersaries themselues confesse c. nulla ratio Dist 62. and c. in nomine Dist 23. And this was an Ordinance allowed also by Leo the first But Popish Bishops are intruded into their Seats by the Pope without any allowance of the Clergie or the People or any conprouinciall Bishops and the Pope himselfe is neyther elected by the Clergie or People of Rome but onely by a few Cardinals the most part strangers And doe you call them Catholikes that haue no Pastors lawfully instituted by Christ or called by the Church The Apostles and their successors were sent by Christ to preach the Gospell to baptize and to administer the Eucharist according to Christs institution and those are only true Catholikes whole Prelates and Priests doe performe that Office which Christ enioyned them But among Papists Priests are ordained not to preach but to sacrifice for quicke and dead and Prelates are not ordered by the Church but by Antichrist the Aduersarie of Christ and the Church and preach not the Gospell but humane Traditions and the Popes Decrees Further they obserue not Christs institution in administring the Sacraments according to Christs institution How then are they true Catholikes among whom neyther the Word is truly preached nor Sacraments are duly administred and where in Doctrine and Chayre there is no Apostolicall succession Among ancient Catholikes onely the successors of the Apostles preached and baptized but among Papists Monkes and Fryars preach albeit they be no successors of the Apostles nor instituted by Christ but by Antichrist and Women sometime are permitted to baptize as if Women could succeed the Apostles Faith commeth by hearing and hearing by the Word of God sayth the Apostle Rom. 10. and this Faith onely is the Catholike Christian Faith But among Papists no Faith is allowed as good but that which commeth from the proposition of the Church as Canisius teacheth in Catech. c. de Fide Now this Church is nothing but the Pope and their Faith is grounded vpon Traditions not written and the Decrees of the Pope Can this Faith then be Catholike and Diuine Tiue Catholike Faith is also ioyned with firme Hope and assurance of faluation together with the certaine knowledge of God and his will and with feruent Charitie towards God and our neighbour But the Faith of the Apostate and his consorts is onely a bare assent to the word of God Knowledge of God they haue little contenting themselues with an implicite Faith and denying all assurance of saluation and warring against all that submit not themselues to the Pope and his sect But such a Faith is a dead faith a diuelish faith an erronious and wicked perswasion and not a true Catholike and Apostolike faith Finally if any man did well vnderstand the particulars of that Faith which the Apostate seeketh to commend to his Countrimen and which the Church of England reiecteth as comming from Antichrist hee might plainely see that the Papists are neither Catholikes nor hold the Catholike Faith in any thing which the Church of England disliketh Wherefore least any hereafter should boast that his Popish religion is Catholike I will hereafter specifie diuers points thereof which themselues will be forced to confesse to bee vncatholike An Appendix vnto the third Chapter contayning some principall points of the vncatholike moderne Romish Doctrine WHen wee speake against the Church of Rome and her Doctrine wee vnderstand not either the ancient Church of Rome or any Article of her Faith but the new Church of Rome as shee is subiect to the Pope and embraceth his new Faith contained in his Decretals and established in the late conuenticle of Trent and is maintained by the Schoole-men and other his factors And of this Doctrine these are some of the chiefe heads First as wee acknowledge Christ to be the author and finisher of our Faith so Papists deriue their Faith from the Pope as the Author and principall Founder thereof For whatsoeuer God speaketh to vs in Scriptures yet they allow nothing but what the Pope propoundeth We beleeue no head of the Church but Christ Iesus who is also the Sauiour of his body They professe the Pope to be the head of the vniuersall Church Wee are taught 1. Cor. 3. That Christ Iesus is the onely foundation of the Church Stapleton and his followers beleeue That the Pope and his determinations are the Churches foundation also And this is also the Doctrine of Bellarmine The Church being a chast virgin admitteth no Spouse but Christ Iosus But the adulterous Sinagogue of Rome receiueth the Pope as her Spouse as appeareth C. Vbi periculum de elect in 6. When any question ariseth about matters of Faith the Church of Rome will haue the Pope to be supreame Iudge a matter vnreasonable that an Heretike and an enemy should sit judge in matters of Faith and in his owne cause When Christ ascended into Heauen they say he left the Pope to be his Vicar But of this he sheweth no commission or proofe They beleeue also that the Pope is S. Peters onely Successor and the vniuersall Bishop and chiefe Monarch of the vniuersall Church But neither doth he teach or loue Christ. as did Peter nor doth hee demonstrate how this vniuersall Monarchy came vnto him They say he hath power to dispense against the Law the Gospell and the Apostle And so he doth indeed dispensing with periured and most flagitious men and neither regarding Law nor Gospell nor what the Apostle teacheth Suarez lib. 6. Defens Cath. Apost fid c. 4. 6. Teacheth that the Pope hath power not onely to depose Kings but to command them to bee killed Christ fled away when the people sought to make him King But the Pope challengeth not onely to be a Bishop but a King also The Popes Decretals concerning matters of Faith they say are cleare from all errors so doe the Turkes also thinke of their Alchoran Of holy Scriptures they speake euill calling them a dead Letter a dumbe Judge matter of strife a killing Letter a Nose of Waxe a Lesbian Rule They receiue the vnwritten Traditions of the Church of Rome with equall affection as they receiue holy Scriptures and yet doe they not certainly know them nor can demonstrate to others what they are The Doctrine of the Church of Rome they say is the Rule of Faith But what Rule then hath this Doctrine Some say Traditions not written added to the Scriptures make vp
England admitteth not and which this Apostate and his Consorts hold to bee Catholike In the second Chapter shall bee demonstrated that many of these Points of Romish Religion which wee reject are also contradicted by S. AVGVSTINE Thirdly because the Apostate and his Consorts doe euer and anon challenge to themselues the name of Catholikes wee propose in the third Chapter by Arguments inuincible to conuince them that they are neyther Catholikes nor hold the true Catholike and Apostolike Faith The fourth Chapter shall contayne the examination of the Apostates Title page and his Epistle dedicatory In the fift Chapter the Apostates absurd tedious and malicious Preface is scanned and refuted The sixth Chapter setteth downe Notes and Animaduersions vpon the Translators idle Aduertisement Jn the seuenth and last Chapter the false wicked and absurd Notes of the Translator vpon S. AVGVSTINES Text are refuted and expugned Now how contrary S. AVGVSTINES writings are to Popery here I will giue a touch in generall Non sit nobis religio sayth hee c. 55. de Ver. Relig. in phantasmatibus nostris Let vs not frame Religion according to our fancies But Popish Religion is wholly grounded vpon the Popes fantasies and fantasticall Decretals In the same Booke and Chapter he sheweth that true Religion doth tye vs to one God that is Almightie But Popish Religion doth oblige men to serue Saints and Angels and to worship many Gods on euery Altar that haue no power And againe Non sit nobis Religio humanorum operum cultus And afterward Non sit nobis Religio cultus hominum mortuorum And speaking of Angels he sayth Honoramus eos charitate non seruitute nec eis Templa construimus So he declareth that Religion consisteth not in the worship of Images or the workes of mens hands or in the worship of dead men or Saints or in the seruice of Angels shewing that then Temples were not built in the honor of Angels or any Seruice giuen to them all direct contrarie to the practise of the Romish Church In ijs quae aperte in Scripturis posita sunt inueniuntur illa omnia quae continent fidem moresque viuendi sayth hee lib. 3. de Doctr. Christ c. 9. So hee holdeth Scriptures to be both sufficient and perspicuous in all matters concerning saluation And Lib. de Bon. Viduit c. 1. Sancta Scriptura nostrae Doctrinae regulam figit ne audeamus supera plus quam oportet All contrarie to the Doctrine of false Romish Catholikes which hold the Scriptures to be obscure and darke imperfect and no sufficient Rule without Traditions Disp 2. contr Fortunat. After that man sinned by Free-will wee were cast headlong into a necessitie of sinning And Enchirid. ad Laurent c. 30. Man ill vsing Free-will lost both himselfe and it But false Catholikes denie that it is so lost but that we may freely doe well Lib. 4. contr Iulian. he denyeth that Infidels can doe works pleasing to God which Papists admit not In his Booke de Vnit. Eccles c. 1. he acknowledgeth no Head of the Church but CHRIST IESVS the onely begotten Sonne of the liuing God who is also the Sauior of his Body False Catholikes make the Pope to be the Head of the Church Omnes homines sub Lege constitutos reos facit Lex sayth S. Austine But false Papists seeke for iustification by the Law Iustitia nostra quamvis vera sit tamen tanta est in hac vita vt potius peccatorum remissione constet quam perfectione virtutum sayth S. Augustine lib. 19. de Ciuit. Dei c. 27. He sayth Our iustice standeth in remission or sinnes and not in the perfection of vertue The Papists teach contrarie Lib. 2. contr Epist Parmen c. 8. he denyeth that S. Paul or other Apostles are our Mediators And againe Pro quo nullus interpellat sed ipso pro omnibus hic vnus verusque Mediator est But this Apostate and his Consorts vse the mediation of the Virgin Mary of Angels and Saints Cum Petro dicitur ad omnes dicitur pasce Oues meus sayth S. Austine de Agon Christ c. 30. Papists contrarie beleeue that these words doe properly belong to Peter and the Pope When it was sayd to Peter I will giue thee the Keyes of the Kingdome of Heauen the Church Vniuersall was signified sayth S. Austine Tract 124. in loan The Apostate contrarie restraineth this to the Pope S. Austine in Epist ad lanuar 118. Lib. 3. de Doctr. Christ c. 9. mentioneth onely two Sacraments which our Church alloweth False Catholikes adde other fiue and hold they iustifie ex opere operato which was a Doctrine neuer knowne by S. Augustine Lib. de Fid. ad Petrum c. 19. he sayth The Church ceaseth not to offer the Sacrifice of Bread and Wine wherein there is action of Graces and a commemoration of Christs Flesh which he gaue for vs and of his Bloud which he shed for vs. Contrariwise the Apostate and his fellowes denie that Bread and Wine are effered and suppose that his Flesh and Bloud is really offered for vs in the Eucharist Tract 30. in Ioan. S. Austine sayth that Christs Body in which he rose againe must be in one place And Serm. 53. de Verb. Dom. Christus caput nostrum sursum in coelis est The Aduersaeries of Truth say he is here below on euerie Altar and beleeue that the Pope is the Head of the Church Tractat. 26. in Ioan. in Psal 77. he sayth that the Sacraments of the Old and New Testament are equall in the thing that is signified though diuers in signes Which ouerthroweth the carnall reaell presence of Christs Body and Bloud vnder the accidents of Bread and Wine in the Sacrament De morib Eccles Cath. lib. 1. c. 3. S. Austine condemneth such as worship Sepulchres and Pictures Et de Fid. Symb. c. 7. Tale simulachrum Deo nefas est Christiano in Templo collorari sayth he condemning the making of the Image of God and placing it in Churches In his Booke de Haeres he sheweth that the Simonians Carpocratians were reputed Heretikes yet the worship of Images and Saints Reliques is reputed no small part of the Romish Faith In his 6. Booke of Confessions c. 5. hee sheweth that God perswadeth vs to beleeue Scriptures condemning such as aske how wee know that the Scriptures were deliuered to men by the ministration of the holy Ghost But false and counterfeit Christians and this Apostate doe make this question commonly and beleeue not Scriptures without Tradition Quid mihi est cum hominibus vt ipsi confessiones meas audiant sayth S. Austine lib. 10. Confess c. 2. But the Apostate and his Apostaticall Consorts thinke it a matter necessarie to confesse and reckon vp all sinnes and the circumstances thereof making Confession a necessarie ingredient of the Sacrament of Penance Finally it were an easie matter to shew that S. AVGVSTINE doth discord with the Papists in all those Points wherein they differ from vs
but this may serue for a tasse in the interim vntill we discourse hereof more particularly in the second Chapter of the Treatise following Now this is sufficient to shew the falsitie and pouertie of the Translator and his Notes and Obsernations vpon S. AVSTINES Confessions wherein most simply and weakely hee endeuoureth to make that worthie Father of his partie Quid est egere sayth S. AVSTINE de Vit. Beat. And he answereth Sapientiam non habere And againe he sayth Nihil est aliud habere egestatem quam habere stultitiam So that by Saint AVSTINES iudgement this man being void of Wisdome and full of Foolerie is but a poore Translator wracking himselfe vpon S. AVSTINE vpon whom he meant to lay the ground of his foolish and vaine Religion Therein also we may percciue how vainely our Aduersaries boast of Fathers and especially of S. AVGVSTINE who in all important matters of Faith are directly opposite vnto them But leauing all further preambular speeches we will now begin to handle such matters as the rinegned Translator doth principaelly insist vpon THE VNMASKING of a Masse-monger WHO In the counterfeit habit of S. AVGVSTINE hath cunningly crept into the Closets of many English Ladyes OR The Vindication of S. AVGVSTINES Confessions from the false and malicious Calumniations of a late noted Apostate CHAP. I. That S. AVSTINE neuer knew either the Decrees of the conuenticle of Trent enacted against vs or that part of the Romish Religion which the Church of England admitteth not and which the Apostate and his consorts hold to bee Catholicke MVch doe our Aduersaries insist vpon the name of Catholikes and title of the Catholike Church So doe also all other Heretikes as saith Lactantius lib. 4. Diuin instit c 30. Singuli quique haeriticorum caetus se potissimum Christianos suam esse ecclesiam eatholicam putant But if that be Catholike which at all times of all Christians and in all places hath beene holden as Vincentius Lirinensis aduers haeres teacheth vs then certes the Doctrine of the Church of Rome is not Catholike In the judgement of S Augustine it cannot be accompted either Catholike or soundly Christian For first S. Austine referreth himselfe in all matters of faith to holy Scriptures and speaketh most reuerently of them Canonica scriptura veteris noui Testamenti saith he Lib. 11. contr Faust c. 5. Est in sede quadum sublimiter constituta cujus authoritati seruiat omnis fidelis pius intellectus Hee placeth their Authoritie aboue all Councels Fathers and Popes and would haue all pious Christians to submit their vnderstanding vnto them but such as rayled vpon them and called them a dead and killing letter and said they were imperfect obscure ambiguous and flexible he neuer did acknowledge to be Catholikes or Christians He neuer beleeued nor knew the traditions of the Church of Rome concerning the consecrating of Crosses and Images their greasing and crossing of Altars their-hallowing of Churches with oyle holy-water and ashes their consecrating of paschall Lambes Salt Holy-water Ashes the baptizing of Bells the blessing of Priests garments the mysseries of the Masse their shauing and greasing vsed in giuing Orders nor the rest of their traditions He beleeued not that traditions not written were to be receiued with like affectiō as we receiue holy Scriptures Nay contrary he gaue the highest place to Canonicall Scripture That traditions should be added to the rule of Faith was more then he could euer imagine Sancta scriptura saith he Debon viduit c. 1. Nostrae doctrinae regulam figit Holy Scripture giueth vs a fixt and certaine rule And l. 2. con Donatist He accounteth the Scriptures to be a diuine ballancer wherein Doctrines may be justly weighed But other ballancers he accounteth deceitfull Non afferamus stateras dolosas saith he Vb◠appendamus quod volumus quomodo volumus pro arbitrie nostro dicentes hoc graue hoc leue sed afferamus diuinam stateram de Scripturis sanstis tanquam de the sauris Dominicis in illa quid sit grauius appendamus imò non appendamus sid à Domino appensam recognoscamus The Church of Rome beleeueth that the old vulgar Latine translation of the Bible is authenticall and neither the Hebrew text of the old nor the Greeke of the new Testament But S. Austine gaue no such credit to that or any other tranflation Nay contrary lib. 15. de ciuit D.c. 13. hee preferreth Originals before all Translations Ei linguae potius credatur saith hee vnde est in aliam per interpretes facta translatio And lib. 2. de doctr Christ c. 11. He would haue men to haue recourse to the Hebrew and Greeke text for the variety of Translations Lib. 2. de doctr Christ c. 15. he saith Translations ought to giue place to the Greeke text of the New Testament To come to the Pope who is the founder of the grand Idoll of the Masse and the Oracle from whom his followers deriue the certainty of their Romish traditions S. Austine neuer knew the man Nay if any man in his time had said that the Bishop of Rome had two Swords and power to depose Kings and dispose of their Kingdomes and that he was the Vniuersall Bishop of the Church the head foundation and Spouse ministeriall of the same and finally that hee was the supreame judge of Faith and had Authoritie to make new Articles of the Faith doth any man thinke that so holy and wise a man could haue contained himselfe within the limites of patience hearing such monstrous Paradoxes The Schoole doctrine concerning Merites of congruitie and condignitie Iustice by workes bodies being in many places at once and filling no place accidents nourishing like substances and yet subsiding without any subiect Popish dispensations for all flagitious sinnes Diuels tormenting just mens soules in Purgatory satisfactions for sinne by Whipping and going Bare-foot washing away sinnes with Holy-water and expiating them by knocking the brest and the Priests blessing and such other Schoole-points were not knowne to S. Austine nor heard of in his time All the authenticall Doctrine of the Romish Synagogue is contayned in the Popes decretals and decrees and was published and confirmed in the second Nicene Synode in the assemblies of Laterane Constance Florence and Trent How then could that holy Father know a Faith that was so long after his time established Could he Prophecie that the men of Trent would decree that Christians should be justified by the Popes law That the Images of the Trinitie should bee worshipped with Latria That Saints and Angels should be inuocated That men should beleeue Transubstantiation auricular Confession seauen Sacraments and such like late doctrines S. Austine lib 11. contr Faust c. 5. Would haue all pious vnderstanding made subiect to the high authority of Scriptures Neither did he beleeue that the same might be confirmed by any mans writing Is it then likely that he should teach or thinke that Scriptures in respect of vs receiued their
authority from the Churches of Romes decrees or from the Pope That the Pope should bee an infallible Interpretor of Scripture and supreame Moderator of Religion S. Austine neuer heard Nay disaduowing all the Popes decretals and other mens writings he signifieth that hee oweth his consent without all exception onely to canonicall Scriptures In quorumlibet hominum scriptis saith he lib. de natur grat Liber sum quia solis canonicis scripturis debeo sine vlla recusatione consensum S. Austine neuer prayed to the Virgin Mary nor call vpon her and other Saints and Angels or teach that they were to be worshipped with Dulia If he had dedicated his Confessions to the Virgin Mary as doth the Apostate his absurd translation I should beleeue that he had learned somewhat from that holy Father He neuer beleeued that the Virgin Mary was conceiued without sinne or that she was the mediatrix or redemptrix of Mankind together with her Sonne or that her body is already assumed into heauen as this Apostate her deuout slaue and others hold Nor did hee euer teach that Saints in heauen heard the prayers and vnderstood the thoughts of all men and in all places here on earth or that they could helpe them giue them grace and deliuer them Hee might make a commemoration of the names of the faithfull hence departed and commend his Mother to God But neuer taught or beleeued that his mothers and other faithfull mens soules which he mentioned at the Lords table were tormented in Purgatory Hee was no Masse-priest nor euer offered Christs body really for quicke and dead nor said Masse for sicke horses as Masse Priests doe That Christs body and blood should bee contained vnder the accidents of Bread and Wine and that seuerally is so extrauagant a Paradoxe that it could neuer be found in the holy Fathers writings Nor could he beleeue that either reprobates or brute beasts did eat Christs flesh and drinke his blood The Sacrament hee neither adored nor carried it about nor put it into a Pixe neither did he allow any such thing done by others He neuer confessed his sinnes to the Virgin Mary or to Angels or Saints or pray them to intercede for him as doe Masse-Priests Much lesse did hee pray for Christs body that it might bee graciously accepted as was the Sacrifice of Abell and Melchisedech and carried into heauen as doe the Apostates consorts This Apostate cannot demonstrate that St. Austine euer thought that Salt and Water consecrated would cause Thunder to cease and driue away Diuels Let him bring forth the testimony of any man or Diuell to proue this and then his deuoted followers may perchance beleeue him That Christians should be burned for holding that flesh may be eaten on Frydayes or Saints Vigils as this vncharitable Apostate and his Teachers beleeue he cannot prooue that so holy a Father as S. Austine eyther taught or allowed The Precepts of the Romish Church concerning Holy-dayes Fasts Masses auricular Confession and prohibition of Marriage were neuer knowne to S. Augustine nor could be being brought in by diuers Popes that liued since his time Neyther did he teach or beleeue that Treasons against Princes and States heard by Priests in Confession were not to be reuealed or that the seale of Confession of which the Masse-Priests talke as of a diuine Mysterie was ordained by God Of the cases reserued to the Pope which are a principall bulwarke of the Papall authoritie S. Austine neuer heard newes Neyther was hee acquainted with the Popes Penitentiarie Taxe or the rules of his Chancerie nor thought it fit that Periurie Incest Murder and all irregularities should bedispensed withall or pardoned for Money Finally all those Heresies and Nouelties which the Romanists now hold and maintaine with all sraud and force were eyther reiected by S. Austine or vtterly vnknowne vnto him CHAP. II. That those principall points of Romish Religion which we reiect are also reiected and contradicted by S. AVSTINE NEyther doth S. Austine onely passe ouer in silence the new-forged Religion of Papists maintained by this Apostate but also directly oppugne the same They euery where vilifie holy Scriptures as imperfect difficult ambiguous calling them a Nose of Wax a Delphian Sword a dead Letter Matter of Contention S. Austine contrariwise extolleth them as placed in a sublime place of authoritie and from them he would haue none to depart Extat authoritas sacrae Scripturae vnde mens nostra deuiare non debet saith he Lib. 3. de Trinit cap. 11. They admit Traditions and the Popes Definitions for a Rule of Faith but this holy Father admitteth no Rule but holy Scripture Canon Ecclesiasticus saith he constitutus est ad quem certi Apostolorum Prophetarum libri pertinent The words are extant Lib. 2. contr cresc gram c. 31. In the same place he would not haue any to iudge of Scripture but to iudge according to it but the Pope taketh vpon him to taxe and iudge of Scripture yea to pronounce without it and against it The Apostate and his Consorts esteeme the Scriptures to be hard and ambiguous S. Austine lib. 2. de Doct. Christ c. 9. saith That whatsoeuer is necessarie to saeluation is contained in plaine places of Scripture The Iesuits muster against vs Traditions Decretals Fathers and such like testimonies but S. Austine reiecting all the rest would haue all proofes deriued out of Scriptures Lib. de vnit Eccles c. 3. Auferantur saith he ille de medio quae aduersus nos inuicem non ex Diuims Canonicis Libris sed aliunde recitamus They goe about to marke out a Church by Vnitie Vniuersalitie Antiquitie and Succession but S. Austine de vnit Eccles c. 1. would haue the question of the Church to be decided by Scriptures Inter nos Donatistas quaestio est vbi sit Ecclesia quid ergo facturi sumus saith he in verbis nostris eam quaesituri an in verbis capitis sui Domini nostri Iesu Christi These presumptuous fellowes preferre themselues before Scripture determining according to the Popes Decretals what Bookes are Canonicall and what the meaning is of euery Text but S. Austine lib. 2. contr Cresc c. 21. sheweth that neyther any particular man nor the Church it selfe is to preferre it selfe before Christ Now who knoweth not that Christ speaketh to vs in Scriptures Ecclesia saith he non debet se Christo praeponere And Confess 13. c. 23. he would not haue any to iudge of the sublime authoritie of the Booke of God They receiue not holy Scriptures vnlesse the Church that is the Pope propose them and declare them to be Canonicall S. Austine lib. 6. Confess c. 5. blameth such as are not by Scriptures perswaded to accept them They hold the old Latine vulgar Translation to be authenticall but contrarie to S. Augustines iudgement Bellarmine Leo Castrius Lindaue and diuers other Papists taxe holy Scriptures in the Originals of Impuritie and Corruption but contrarie to S. Augustines iudgement
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
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
that hee shut his eyes least hee should behold the Gladiators intimating that we are to auoid all occasions of sinne Why then did not this Translator shut his eyes in Italy and Spaine where are so many baits for sinne Did he drop into the Brothel blind-fold In the Margent Lib. 6. c. 12. he telleth vs that the Diuell is euer putting Tricks vpon him And doe we maruell that he and his fellowes are so lewd and vaine-glorious seeing the Diuell doth put so many Tricks vpon them and hath entangled their feet with his snares Lib. 6. c. 13. he seemeth to insist much vpon Visions and Reuelations But S. Austine sayth Monicaes Visions were vaine and fantasticall and that there was great difference betweene God reuealing and the soule dreaming And such Dreames commonly are the Visions and Reuelations of Monkes and Fryars God therefore directeth vs Isay 8. to the Law and Testimonie and not to Visions nor the Reuelations of Spirits S. Austines Concubine as is related Lib. 6. Conf. c. 11. vowed to God she would no more know man so it may be many beastly women vow they will forsake their lewd life But this is but a simple argument to proue Vowes of Chastitie albeit the best the idle Translator could draw out of Saint Austine who yet hath nothing to say of Nuns or their Rules Lib. 6. c. 16. the Translator noteth Merits in the Margent But he is a poore disputer that out of such Merits as Epicunus had thinketh to prooue that mens Workes doe merit eternall life A fit man rather to follow Epicures then to translate good Bookes Lib. 7. c. 1. he placeth this profound Note in the margent That the Catholike Church is our Mother A point which no man doubteth But if hee beleeue that the Pope and moderne Church of Rome is the true Catholike Church or the Mother of faithfull Christians hee is foully mistaken not discerning the chaste Spouse of Christ from the abominable Whore of Babilon Further when Rome was the Church yet was shee but a particular Church The cause of sinne is our owne will as S. Austine teacheth vs Lib. 7. Conf. c. 3. And this that worthy man M. Caluin knew very well who neuer said nor thought as the damned Apostate chargeth him that God maketh men to sinne that he may afterward damne them neyther doth he say that any doe sinne by necessarie constraint These are the rayling Rinegates vaine and blasphemous Conceits and no Doctrines of M. Caluin as by the Texts by him falsely cited may appeare The Authoritie of the Church commendeth holy Scriptures to particular persons as S. Austine sayth Lib. 7. c. 7. But he sayth not that holy Scriptures receiue their Authoritie from the Catholike Church as the Aduersaries of the Church and Scriptures conceiue and much lesse from the Pope and Church of Rome For if that were so how could the Church beleeue Scriptures May the Church authorise and deliuer Scriptures to it selfe Lib. 7. c. 18. S. Austine maketh Christ his only Mediator shewing that hee was God and man How then can the Schoole-men and their followers accord with him making the Virgin Mary together with Saints and Angels to be Mediators and holding that Christ is our Mediator according to his Humanitie only That the Virgin Mary being a Virgin still did conceiue and beare Christ Jesus is not doubted by any Christian it is also confessed that Christ was knowne to betrue man by Tradition as S. Austine teacheth Lib. 7. c. 19. But that this was knowne by Tradition vnwritten onely or that holy Scripture is knowne by Tradition as the Translator noteth S. Austine sayth not neyther is it true for the natures of Christ are knowne by Scripture one Booke of Scripture testifieth of another Neyther doth he say that the holy Virgin was conceiued liued without sin these be only Friars fancies dreames and not this holy Fathers doctrine We are to finde the ioyes of Heauen not without Penance in this life sayth the Translator worthie to be translated and made the Popes Penitentiarie to impose Penance and to giue pardon to all that are troubled with the Collick in their Braines And this he noteth in Lib. 8. Confess c. 3. Yet S. Austine neuer thought that the way to Heauen was by whipping knocking the breast wearing hayre-cloth and going bare-foot Vpon the 8. Booke of Confess c. 6. the Translator noteth that Anthonie the Aegyptian was a Monke and that he wrought Miracles and that there were many Monasteries before S. Austines time and one neere Milan But out of all these Monasteries he cannot find one that held the Moderne Romish Religion or that liued in obedience to the Bishops of Rome or receiued their Rules from them Further they now worke no Miracles nor are like to them eyther in their liues or studies nay it appeareth they rather dwelt in Cells and poore Cottages then in any sumptuous Buildings S. Anthonie and S. Austine were conuerted by reading holy Scriptures as is testified Lib. 8. Confess c. 12. Why then are Christians denyed libertie to reade holy Scriptures in Tongues vnderstood by them Why are Scriptures reputed to be dumbe Teachers Finally why are Scriptures denyed to haue power to worke Faith vnlesse the Church propose them Out of Scriptures certes Monkish Vowes and their pretended Euangelicall perfection will neuer be proued albeit the Postiller should resolue himselfe into sweat endcuoring to doe it These words Goe and sell all thou hast Matth. 19. and put on the Lord Jesus belong not to Monkes onely nor did the Romans or the young man in the Gospel put on Monkes Cowles vpon hearing these words Finally he that will find out the originall of Monkes and Fryars he must search not holy Scriptures but the Popes Decretals That man had free-will to do euill S. Augustine confesseth Confess Lib. 9. c. 1. but that he had a power by free-will to doe well that is a surmise of the Pelagianizing Translator for albeit grace moue vs to submit our selues to Christs yoke yet is it not our free-will that worketh what is good but Gods grace Lib. 9. Conf. c. 2. the corrupter of S. Austines Confessions endeuoreth to proue Graduall Verses and Procession out of them but his labor is in vaine he may as well out of them draw from thence the Tricks of the Missall Breuiarie But had the Jewes any such Ascension or Procession yet are not the Traditions of the later Jewish Rabbins any warrant for him his Consorts to warrant their superstitious Deuices Scripsi haec in Caera sayth S. Austine Lib. 9. Confess c. 4. And this the Buzzard translateth This I wrote in Waxe As if men did then write in Waxe and not in Tables layd ouer with Waxe mixed with other stuffe so he thinketh they wrote in Dust where the Writing was on Tables plastred ouer with Waxe and Dust That men went bare-foot in Deuotion S. Austine doth not affirme albeit this thred-bare Translator doth hold that to
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
Doctrine of Trent concerning Traditions Iustice of workes Freewill dispositions 7. Sacraments worshipping of Saints and Images and other heresies reiected by vs. How then can Papists pretend that their Religion is Catholike which that Catholike Father admitted not as catholike The Catholike Church euer prayed and administred Sacraments in a tongue vnderstood of the hearers The Friers Monkes and Masse-Priests therefore that pray and administer Sacraments in a tongue not vnderstood of their hearers declare themselues and their adherents not to belong to the Catholike Church To hold that Christ hath a body that can neither bee felt nor seene nor can it selfe either feele or see is a Doctrine not of Catholikes but of hereticall Papists contrary to our Sauiours words Luke 24. inuiting his Disciples to feele and see They are also Heretikes and not Catholikes that destroy Christs humane nature and that giue him a body like a Spirit But so doth Bellarmine and his Disciples the Papists Without mee saith our Sauiour you caen doe nothing and this all true Catholikes beleeue But the Apostate and his consorts hold that by force of Freewill they can turne to God and prepare themselues to grace and doe good Catholikes thinke and speake reuerently of Christ But Papists blaspheme and say his holy Body is eaten of brute beasts eating the Sacrament and that it may be troden vnder feet and cast into vncleane places Catholike Christians neuer admitted 7. Sacraments or beleeued that men were iustified by Matrimony order Confirmation Confession or extreme Vnction S. Austine said the Sacraments issued out of Christs side which cannot bee verisied of the fiue Romish new Sacraments True Catholikes confesse their sinnes to God and so doth Scriptures and catholike Fathers teach them Papists contrariwise confesse to Angels Saints and the Virgin Mary They thinke themselues also bound to confesse in the Priests care contrary to the practice of true Catholikes Catholikes doe beleeue that God onely doth forgiue sinnes Are they then Catholikes that teach that Priests not onely intercede for sinne and declare sinnes forgiuen but also forgiue sinnes as did the Audean Heretikes mentioned by Theoderet haeret Fab. lib. 4 This Apostate and his mates beleeue that the Virgin Mary in body is assumed vp and crowned Queene of Heauen therefore they call vpon her as their Mediatrix But this will not be proued to be a Catholike doctrine or practise Holy Martyrs and true Catholikes in time past suffered death because they would not serue and worship Creatures and fall downe before dumbe Images Are they then Catholikes that worship Creatures and adore Images Not Catholikes but the Priests of Baal and Cybele vsed to lance whip and beat themselues thinking thereby to expiate sinne Are they then true Catholikes that practise this Heathenish custome and commend it as Christian Discipline Heathen men in time past fell downe and prayed before their Images and can they pretend to be Christian Catholikes that say Pater Noster and Aue Maria before Stocks and Stones practising this Heathenish custome Papists doe also fall downe before their Lord and God the Pope kissing his foot but this was neuer practised by ancient Catholikes or true Christians True Christians receiued deuoutly the holy Sacrament and neyther put it into Pyxes nor carryed it in Procession But these false Catholikes put it into Pyxes carry it about on Corpus Christi day and worship it as a God The Apostle 1. Tim. 4. accounteth it a Doctrine of Diuels to forbid Marriage and to command Christians to abstaine from certaine Meats Foolishly therefore Papists repute themselues to be Catholikes that forbid Marriage to Priests and Votaries and restraine certaine Orders from eating Flesh and forbid all men to eate certaine Meates in Lent and on Fasting-dayes Catholike Christians neuer beleeued they should be saued by eating Salt-Fish and Red Herrings or forswearing Marriage or keeping Holy-dayes and the Precepts of the Church of Rome How then are Papists Catholikes that beleeue such fooleries Jesus Maria were neuer ioyned together in the Prayers of Catholikes neyther did they prayse Mary as well as Jesus In this coniunction therefore Papists make a separation of themselues from true Catholikes True Catholikes vsed alwayes in time past to burie the Bones and Reliques of Martyrs A plaine argument that such as digge dead men out of their Graues and worship them vpon Gods Altar are Heretikes and Idolaters and not Catholikes Neyther did ancient Catholikes beleeue that an Agnus Dei was good against Lightening and did as well purge sinnes as Christs bloud Which is another euidence that Papists so beleeuing are not Catholikes S. John 1. Epist 1. teacheth vs that Christs bloud doth purge our sinnes and that is a point beleeued of all Catholikes Papists therefore that beleeue that the bloud of Saints and their owne bloud and Satisfactions yea that holy Water doth purge sinne are but sorry Catholikes Sorry Catholikes also and poore Christians they are holding that the paines of sinne are purged away in the fire of Purgatorie For how are they purged when they are imposed And where did ancient Catholikes teach such a Purgation Farre also were Catholikes from beleeuing that Salt and holy Water did driue away euill spirits Ancient Christian Catholikes did not say Masses for sicke Horses and Hogges nor did they sing Masses of the Crowne of Thornes or of the three Nayles or de praeputio Christi nor had they seuerall Masses for Saylers Hunters Trauailers Barren Women Maides and Women with Child Are not Papists then degenerated quite from ancient Catholike Religion True Catholikes neuer blessed Crosses nor beleeued that any Woodden or Stone Crosse consecrated by them was the Foundation of Faith or a Defence in Aduersitie or Victorie against the Enemies as Papists professe in their Pontificals plainely declaring themselues therein to be idolatrous Heretikes They doe also beleeue that our Ladies Image can helpe such as pray before it and that it is a remedie against Thundering and Lightening inundation of Waters and tumults of Warres and that the Euangelist S. Iohns Image can expell Diuels and bring to vs the assistance of Angels matters neuer heard of or beleeued by Catholike Christians In a Booke called Antidot arium animae ignorant Papists are taught to pray to the Image of Christs Face called Veronica to be purged from all blemishes of sinne to obtaine grace and the fellowship of Saints And this Prayer as they say was made by Iohn the two and twentieth Pope of that name But neyther can the Apostate nor all his Masters the Iesuites prooue that such a Prayer was vsed by any ancient or true Christian Catholike Papists also are taught to consecrate Bells to cause Tempests to cease and to driue away Diuels They doe also salute consecrated Oyle saying Aue sanctum Chrisma But if the Apostate were all greased with Oyle and signed with Crosses yet shall he neuer be able to shew that this was a practise of true Catholikes The Apostle Ephes 4. sayth Christ