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
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
weakenesse A place ill translated S. Austines words are Firmit as nostra quando tu es tunc est firmit as cum autem nostra est infirmit as est How then can man of himselfe will or doe that is good or prepare himselfe to iustice or before grace beleeue and repent and loue God Where in the Text S. Austine Lib. 5. Confess c. 1. hath Heale thou all my Bones the Translator in the Margent noteth the powers of his Soule as if his Apostaticall Soule were full of Bones S. Austine also sayth God doth open the heart when he will Which sheweth that man cannot resist his grace nor receiue it before it be giuen him The picture of an Heretike saith hee in a note vpon the 5. Booke and 6. Chap. is set out in Faustus who was very shallow albeit hee made a faire shew What then need wee goe further to seeke out an Heretike then to this shallow-pated Apostate who notwithstanding his shewes and brags is a Translator of small substance such also are his pedanticall Masters the Jesuites that talking brauely of the Church and Tradition runne their barkes vpon the sands of the Popes Decrees impudently bragging and yet performing nothing Like to Faustus who was Magnus laquens Diaboli as S. Austine saith Lib. 5. Confes c. 3. as they are Erat memoria B. Cypriani saith S. Austine Lib. 5. c. 8. This the Apostate translateth there was the Shrine of S. Cyprian As if that godly Martyr were Shrined like Thomas of Canterbury and worshipped with Lights Masses Musicke solemne accesse of Pilgrimes and such like Ceremonies There also he saith S. Cyprians Reliques were kept but he sheweth not what Reliques nor is able to proue that they were there worshipped S. Augustine hath no such thing It was onely a memory of Cyprians martyrdome Monica there prayed to God and not to Cyprian as may bee collected out of S. Austines wordes The Manichees as the Translator noteth Lib. 5. c. 9. beleeued that our Sauiour CHRIST had not a naturall Body And can hee and his consorts beleeue otherwise that in the Sacrament giue him a Body that is neyther felt nor seene nor suffereth any thing There also he addeth that Monica went euery day to Masse corrupting S. Austines wordes who speaketh of an Oblation no day pretermitted by her But I trow the Apostate will not say shee sayd Masse neyther was there any Masse framed by Scholasticus or patched together by Popes in her time Shee went euery day to Church as S. Austine saith a plaine conuiction of Recusants that goe no day to Church Hee addeth that God by his promises maketh himselfe a debtor therefore for mens Merites hee is no debtor remitting daily their debts The Manichees as S. Austine reporteth Lib. 5. c. 10. beleeued that God had the bulke of a Body And doe not the Papists paint figure God the Father and the Holy Ghost and giue them bulkes of bodies As the Manichees salsified the Scriptures as witnesseth S. Austine Lib. 5. Confes c. 11. So doe the Hereticall Papists both by Translations and wicked Interpretations 2. They doe also suppresse Gods eternall Testament prohibitng the reading of it in vulgar Translations without licence 3. They falsifie the Fathers as their Indexes Expurgatory and later Editions compared with Manuscripts and former Prints declare In vaine therefore doth this poore Translator thinke to wipe away so foule a fault with a megre Marginall note S. Ambrose did Preach to the people as S. Austine relateth Lib. 5. Confes c. 13. hee did also substantially teach Saluation whereas Faustus the Heretike did wander vp and downe by certaine fallacies But the Pope and his proud Prelates Preach not The Masse-Priests also and Iesuwides wandring in diuers fallacies and Schoole-trickes teach the Popes fancies and leade their Disciples out of the way of saluation as did the Hereticall Manichees Vpon the 5. Booke 14. Chap. in a Marginall note he saith God deceiueth men of their soules most impiously making God a deceiuer who deceiueth none but draweth men by a right course into the way of Truth Monica as S. Austine testifieth Lib. 6. Confes c. 2. brought Bread and Wine to the memories of Martyrs which this jugler translateth shrines but was forbidden by the doore keeper because it was a Heathenish custome Yet this Heathenish custome the heathenish Priests of Baal leaue not Feasting and Banquetting riotously on the festiuall dayes of their Saints which they worship Idolatrously The Translator in a certaine Note doth insinuate that Ostiarius was then an Office in the Church as it is now But S. Austine doth neyther make an Order of Doore-keepers nor a Sacrament nor can the Translator with any Art draw that out of him The Communion of the Body of our Lord saith the holy Father was celebrated at the Tombes of Martyrs But neyther doth hee mention Masse nor doe Masse-Priests alwayes make this Sacrament a Communion eating and drinking all alone albeit this Iugler would willingly draw his Masse out of these Boxes God hath no Children saith the Apostate in Lib. 6. Confes c. 3. but such as are members of the Catholike Church How then can the Apostate and his fellowes claime to bee Gods children being the members of Antichrist and hauing forsaken the Catholike Church and Faith S. Augustine saith God spirituall Children are by him Regenerated by Grace But the Apostate doth attribute Regeneration to the Priest and Sacrament and that ex opere operato Are they not then rather the Popes Bastards then Gods spirituall Children Persuasisti mihi saith S. Austine Lib. Confes 6. c. 5. non qui crederent libris quos tanta fere in omnibus gentibus authoritate fundasti sed qui non crederent esse culpandos nec audiendes esse si qui forte mihi dicerent vnde scis illos libros vnius veri veracissimi Dei Spiritu humano generi esse ministratos So hee saith first that God perswaded vs to beleeue holy Scriptures to bee of God 2. That Scriptures haue their authority from God and not from the Pope or Church 3. That it is impious to make a question how we know that Scriptures came from God But this false Translator contrary to S. Austines wordes and meaning maketh the Scriptures to receiue Authoritie from the Church in regard of vs. 2. He would haue vs to beleeue the Scriptures not because God perswadeth vs but because the Church teacheth vs as if the Church receiued her perswasion from herselfe and not from God Lastly continually they question vs how we know that the Scriptures are of God which this good Father condemneth as impious To resolue that the Scriptures are Diuine because the Pope saith so is most ridiculous The like fraud this Iugler vseth in a Note vpon the 11. Cap. of this Booke deriuing that Authority which S. Austine giueth to holy Scriptures to his Church that is to euery ignorant and faithlesse Pope Alipius is commended by S. Austine Lib. 6. conf c. 8. for
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
to bee followed Was not then this Rinegate impudent that tooke the Authority which S. Austine bestowed on Scriptures and by a tricke of Legierdemaine conueyed it to the Church of Rome and to euery blind Pope That one place of Scripture hath diuers sences as the Apostate blindly auoweth in his Notes on the 12. Booke of S. Austines Confessions Chap. 18. hee shall neuer bee able to proue by the testimony of that Father who confirmeth that to be the sence of Scripture which the Enditor meant who is Truth and speaketh but one thing Thus wee see for a Translator we haue here a corrupter falsifier of S. Austine Afterward lib. 12. c. 20. he sayth diuers Expositors may diuersly interprete one place but he sayth not that one place hath diuers sences as the Apostate without all sence inferreth For how can that which differeth be true And how can God in one sentence vnderstand diuers things he being alwayes one and vnchangeable The Postiller vpon the Margent of this 12. Booke c. 25. sayth Truth is a Catholike Benediction and S. Austine there confesseth that Truth belongeth not to any one man but is common to all the louers of Truth But he is an absurd fellow to suppose the Pope and his followers embracing the refuse Doctrine of Trent and the Schooles to be Catholikes or Truth to be a Benediction bestowed on Papists that wee haue found and declared to be forgers lyars slanderers and a packe of Heretikes Further if Truth belongeth not to any one man why doth euery false Pope that is but a priuat man pretend that he is the onely supreme Iudge of Truth and infallible interpreter of holy Scriptures In the Title of the 30. chapter of the 12. Booke of S. Austines Confessions the Translator sayth Charitie is to be maintained among men of contrarie opinions So hee pronounceth sentence against the Pope and his Inquisitors and all their Faction which persecute Christians and cut their throats for not holding euery one of their trifling Heresies S. Augustine would haue Truth to make friends But the Apostaticall Sect will not heare him being offended for nothing more then that we teach Truth against the Brood of Antichrist and their wicked Errors Lib. 13. Confess c. 1. the Postiller noteth that without Gods inspiration a man cannot thinke a good thought which is also S. Austines Doctrine and both contrary to the Popish Doctrine of Papists that giue free-will to a naturall man both to say well and to doe well Cap. 7. the Translator intimateth that man riseth from sinne and is iustified by the helpe of Charitie inherent in vs. And this he endeuoreth to picke out of S. Austine but sooner shall hee picke Gudgeons out of Flint stones for that holy Father doth not speake there of Charitie inherent in vs but of Charitie giuen vs and working in vs by Gods holy Spirit Lib. 13. c. 9. ridiculously he endeuoreth to proue his Popish Procession by the example of the Jewes who as he sayth did sing Psalmes as they went vp the stayres of the Temple As if euery Masse-Priest singing Letanies as they goe vp Newgate stayres or as they goe to Tiburne doe walke in Procession By the Psalmes of the Jewes this Apostate will neuer proue his Letanies or Procession for they sung Psalmes to God Masse-Priests in their Letanies pray to dead men Where S. Austine lib. 13. c. 13. speaketh of the expectation of adoption and the redemption of his body the false Postiller noteth that S. Paul saued Christians by praying for them after his glorification of which that Father giueth not the least signification nay contrarie he expected the fruits of his owne adoption and the redemption of his owne bodie of which other Christians were no members Cap. 14. he sayth the Caluinists affirme their Church to consist only of the elect But the lying Apostate sheweth not who these Caluinists are and where they write so much as he chargeth them with Caluin himselfe saith only that the Catholike Church is a Communion of Saints and properly consisteth of the Elect to whom remission of sins eternall life belong albeit many wicked men may seeme to be of the Catholike Church in regard of their profession are reputed members of particular Churches Quis nisi tu Deus noster fecisti nobis firmamentum authoritatis super nos in scriptura tua diuina saith S. Austine Lib. 13. Confes c. 1.5 that is who but thou our God hath giuen vs a foundation of authority aboue vs in thy diuine Scripture which clearely refuteth the blasphemous Postill of this Apostate who saith the Church that is the Pope hath power to make Scriptures Canonicall to vs. For if they receiue authority from God only how commeth the Pope or the Church to giue them authority and how doth the Church know them to be Canonicall but by diuine Authority Cap. 19. the Translator corrupteth S. Austines text by adding to it about the middle of the Chap. these words a word of Counsell following as it seemeth his Spanish notes and translation He intimateth also that Fryers and Monkes the scum and refuse of the world are an elected generation which S. Austine neyther meant nor could speake of Finally he saith Religious men and Priests are a middle kind of Creatures as you would say Centaures Satyrs Monsters being neither Saints therfore not belonging to the Church that is a Communion of Saints nor ordinary Christians and therefore not belonging to Christ or to the King because they clayme themselues to bee exempt By creeping things Confes lib. 13. c. 20. the Postiller vnderstandeth Masse-Priests Monkes Friers who indeed creepe and crawle like Snakes leape like Toades and swarme like Lice But yet hee is much deceiued if he thinke there were any such vermine in the world in S. Austines time Lib. 13. c. 21. the Translator seeketh for Masse-Priests Monks and Friers in S. Austine and in the 1. of Genesis declaring that they are men as it were seuered from the world But the poore Ideot is as farre wide as Genesis is from the Apocalipse where he may find Locusts newly come out of the bottomlesse pit and Masse-Priests are no where found but in the Popes Decretals and Pontificall Both most noxious Serpents and giuen to carnality and worldly pleasures Spirituales ergo siue qui praesunt siue qui obtemperant spiritualiter iudicant sayth S. Austine Lib. 13. Confess c. 23. that is spirituall men iudge whether they rule or obey but of the sublime authoritie of Gods Booke he will admit none to iudge but would haue all men to submit their vnderstanding vnto it How then doth the Pope take vpon him to be that spirituall man that iudgeth all things Can Boniface the eight c. vnam sanctam extr com de Maior Obed. iudge better then S. Austine What audacious boldnesse is it for euery Pope to challenge a power to himselfe ouer Scriptures to make them authenticall to vs Euery Preacher may expound
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
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
them which are nothing but huskes for swine and hoggish and ignorant Papists S. Austine applyeth these words to God this Apostate applyeth them to himselfe and his idle fantasies Intimating that his Booke was printed Permissu superiorum by the permission of his Superiours hee maketh a plaine declaration that like a false-hearted fellow hee renounceth his allegiance to his Prince and submitteth himselfe to traiterous Masse-Priests and Iesuites and other the Popes forraine factors enemies to the Prince and State Now come we to the Epistle dedicatory directed to the Virgin Mary a worke full of presumption and vanity For how could so holy a Virgin accept of such an impure companion or so faithfull a Christian allow of this disciple of Antichrist endeuouring to draw Christians from Christ to serue Belial Further how can so spotlesse a Virgin approue so corrupt a Translation and so wicked a Preface and notes sauouring of nothing but the spirit of Sathan seeking by lyes and impostures to abuse the simple This blessed Virgin hee slileth the most glorious Queene of Heauen A stile neyther giuen to her by the Apostles nor allowed by any Catholike further it is a vaine imagination to turne the Kingdome of Heauen into an earthly Princes Court and to suppose that God is married to a woman He addeth that shee is the joy of coelestiall Spirits and vnder Christ the highest hope of humane creatures As if Angels turned themselues from God to ioy in the Virgin Mary or men were chiefly to hope in her Where did this man learne this tradition and how doth hee proue that Angels and men are to ioy in a Creature and to trust in her and not to place their glory and hope in God onely Is this a Catholike point of Doctrine and will his holy Father define it to bee true Behold sayth hee a prodigall Child of thine As if such a wanton young-man that hath so often runne from his Father were the Sonne of a Virgin and a glorious Queene as he calleth her who neuer had any sonne but him that was also the Sonne of God A prodigall Child hee may well call himselfe as one that hath dissipated his substance viuendo luxuriose and which hath deuoured his substance cum meretricibus as did the Prodigall mentioned Luk. 15. But let him forbeare to call himselfe a man so debauched the holy Virgins sonne In stead of a glasse of Flowers as he sayth hee layeth vpon the altar of the Virgins goodnesse a booke of Pictures which haue the fame to bee well limned But first it is boyes play to make sport with Glasses Flowers and Puppets Next in earnest he declareth himselfe to bee an Idolater that erecteth an Altar to the Virgin Mary and offereth sacrifice vpon it Thirdly were he not an Ideote hee would not make S. Austine a limner and if he were not vayne-glorious he would not suppose that this vayne Translation were a picture well limned or compare such brutish conceits to Flowers odoriferous and Pictures beautifull and glorious Going on in his absurd allegorising vayne hee telleth vs That the colours of the Pictures were mingled by no worse hand then of the holy Ghost and layd by one of his fore-fingers As if this absurd and mishapen translation were painted out with fresh colours or such a discolute and discomposed Painter were a fore-finger of the Holy Ghost or the Holy Ghost had hands and fore-fingers to paint withall Further to speake of S. Austine himselfe he was not so bold as to say his Confessions were indited by the Holy Ghost which belongeth onely to the sublime authority of holy canonicall Scriptures Neyther was he so grosse conceited as to make the Holy Ghost in the forme of a man or to attribute to him the Art of Limning This is the worke of this painting Apostate who hauing rinegued Chris maketh no scruple to blaspheme the holy Ghost Further hee sayth his wandering youth in faith and life doth not discourage him from venturing his translation before the-Virgins eyes He would haue sayd venting if he could haue hit vpon the word for Marchant venturer he was neuer neyther had he reason to venture the sight of so baudie a Worke before such a Queene as he imagineth her to be and so contemptible a translation before her curious iudgement Further how doth he proue that the Virgin Mary would or could reade his Booke below shee reigning in Heauen aboue And what testimonie can he produce that he doth not now more wander and goe astray both in faith and life then he did in his most youthfull time Italy and Spaine certes are no places to teach reformation eyther in Doctrine or manners Thou flowest from that Sea of Mercie sayth he speaking of the Virgin Mary as a most noble and nauigable Riuer bearing Bottomes of all Burthens So he blasphemeth that holy Virgin supposing her to be a nauigable Riuer bearing Popish Turkish and Pagan Bottomes and dishonouring her Virginitie whom he would seeme to magnifie Further like a ridiculous Sot he maketh nauigable Riuers to flow out of the Sea which his sences if hee haue any might haue shewed him to flow into the Sea He doth also make the Virgin Mary to flow from the Diuinitie as if she were a fourth Person in the Trinitie or as if she were her Sonnes Image Christ sayth hee payd the price of our redemption out of the stocke of his flesh and bloud which he tooke from his Mother As if our Sauiour acted nothing with his Diuinitie and holy Soule in the Act of our Redemption and all his stocke had come from her and shee and not Christ had broken the Serpents head These are not Elegancies but Blasphemies of which he hath no small stocke the stocke of his substance being formerly spent in foraine Countries His mercie sayth he so lookes as if his iustice did receiue thereby some wrong as if Christs iustice could not stand with his mercie Further he diminisheth much of Christs mercie making not Christ but the Virgin Mary a nauigable Riuer of Mercie capable of all Bottomes It may be he thinketh that as Christ saued all Christians so the Virgin Mary saued Turkes Infidels and Apostates This Saint repayred the ruines of his former life and as a broken Bough being bound about exceeded in strength as hee telfeth the Virgin Mary But S. Austine neuer told the Virgin Mary so much nor did he confesse to her as this Apostate doth confesse for him but without commission Further it was not in S. Austines power to repayre himselfe nor are broken Boughes being ingrafted stronger then they were before were he and his companions ingrafted in Tiburne Stocks they would neyther grow strong nor long S. Augustine retracted some of his words But what hath the Virgin Mary to doe with his retractations this should rather be an example for the Translator to retract his Heresies and repent himselfe of his Apostacie He addeth that he reuersed all the impure workes of his heart as if
there is no mention of Centre or Circumference neyther is God in the lowest place as a Centre but filleth all things with his presence And where S. Austine sayth Exarsi aliquando satiari in inferis in adolescentia he turneth it thus I did sometimes burne with a kind of hellish desire to be satisfied as if Hell were nothing but hellish desires And commenting vpon the second Booke and second Chapter he sayth in his Marginall Note That Virginitie is a better disposition to receiue Diuine consolation then the state of Marriage But S. Austine talketh nothing of this disposition nor do Popish Votaries that forsweare Marriage eyther attaine to perfect chastitie or receiue the Diuine consolations he speaketh of nay Abraham Isaac Iacob Moses and other marryed men receiued more consolations from God then all the packe of vnmarryed Popes Monkes and Fryars These words Lib. 2. c. 3. Et volutabur in caeno eius tanquam in Cinamomis Vnguentis praetiosis he translated thus And I weltred in the myre thereof as if I had beene regaled in a Bed of Spices and precious Odours as if there were no Spices but Cinamon and Oyntment did signifie Odours Would he not be anoynted with Hogs-dung for corrupting the Text and bastonaded with a Ruler which maketh an English word of a Spanish and thrusteth it into the Translation without warrant of the Text Lib. 2. c. 4. S. Austine thought himselfe in the bottome of the Deepe remembring he had stollen his neighbors Peares But the Apostate and his Teachers account such sleight matters veniall sinnes and say they are done away with knocking the breast and holy water Hee translateth also these words in imo Abyssi in the bottome of Hell as if God redeemed soules out of Hell and Purgatorie Seruus fugiens Dominum consequut us vmbram Lib. 2. c. 7. he translateth a slaue flying his Lord and finding nothing to lay hold vpon but a shadow Where many words are redundant and the meaning not attained for S. Austines meaning is that a slaue flying and obtaining a shadie place had but a small rest Quis audet viribus suis tribuere castitatem innocentiam suam sayth S. Austine Lib. 2. c. 7. But this Apostate translateth it pedantically thus Who dares presume to entitle himselfe to the vertue of his chastitie and innocencie quite beside the Text and this of purpose least S. Austine should seeme to condemne his cooperations and that power of Free-will which Pelagianizing Papists maintaine Veni Carthaginem circumstrepebat me vndique sartago flagitiosorum amorum sayth S. Austine Lib. 3. Confess c. 1. But the Apostate durst not note any thing vpon the place because comming to Rome he was boyled in a Frying-pan of impure flagitious Lusts and reboyled againe in Cornelius Tub and yet confesseth nothing as did that holy Father S. Austine Lib. 3. c. 3. speaketh of certaine Companions called Euer-sores or ouer-turners of Ciuilitie a cruell and diuellish name yet not so cruell as the name of a Traytor and Apostate and a hyred slaue of Antichrist He compareth them to roaring Boyes and Wittes but English turned Italian and Spanish are farre more cruell and diuellish In the Margent of the fift Chapter he noteth that there is great difficultie in vnderstanding holy Scriptures but quite contrarie to that holy Fathers meaning for he sayth they profit such as are little ones and humble albeit they be not vnderstood of the proud and ignorant such as the Pope is that presumeth he cannot erre and such as his Disciple here is that with vnwashen hands and feet falleth vpon handling holy Scriptures The Manichees as the Translator sayth in his Notes vpon the 3. Booke of Confess c. 6. professed to beleeue the three Persons of the holy Trinitie But in the Text of S. Austine there is no such matter nay contrarie hee sayth their heart was void of all truth But did they beleeue some truth yet destroying the humanitie of Christ and forbidding Marriage to their elect Priests and not receiuing the Cup in the Sacrament and holding diuers other lewd fancies they were grosse Heretikes Likewise are the Papists who albeit they hold the Apostles Creed yet hold these Manichean Heresies and those of the Simonians Carpocratians Angelikes Collyridians Staurolatrians and others They teach also the fictions of Bodies which haue no being at all as S. Austine reporteth of them Lib. 3. c. 7. S. Austine confesseth he was perswaded to yeeld to foolish Deceiuers which he lamenteth Lib. 3. cap. 7. Yet this Apostate sorroweth not that he hath abandoned the Apostolike Faith and yeelded to seducing Masse-Priests and Iesuwides teaching the Heresies aboue mentioned and diuers others onely he noteth them to be Atheists which as it seemeth dislike that the Pope should allow that in one Age which is vnlawfull in another Flagitious sinnes against nature S. Augustine Lib. 3. Conf. c. 8. detesteth He sayth also it is a generall agreement of humane socictie to obey Kings Yet Popes disturbe this generall agreement forbidding men to obey Kings excommunicate and his marked slaues clayme exemption from this obedience And many forswearing Marriage fall into these enormious and flagitious sinnes Gladly would the Apostate cap. 8. excuse his companions who in their Catechismes leaue out the second Commandement against I dols or grauen Images But first S. Austine leaueth out nothing secondly more Father diuide the Commandements into 4. in the first Table and 6. in the last then into 3. and 7. Thirdly these words 3. and 7. seeme to haue crept into the Text hauing no connexion with other words In the 3. Booke and 9. Chap. the Apostate noteth that in the Catholike Church there is no danger of indiscretion in doing Penance But first most absurdly he doteth where he reputeth the Pope Cardinals Masse-Priests Monkes and Fryars to be the Catholike Church S. Austine certes doth not talke of Popish Penance in whipping themselues and lying on the ground or on Ropes Noli esse vana anima mea obsurdescere in aure cordis sayth S. Austine Lib. 4. Confess c. 11. And hereupon the Translator noteth That sinne maketh vs deafe to the voyce of God We may therefore well esteeme by his owne confession what the cause is why he heareth not the voyce of God but rather heareth and followeth the call of Satan drawing him away from the truth his heart is deafe in hearing the Word his soule foolish in obeying the voyce of Antichrist and delighting in forraine and strange fashions He talketh also here of the Centre of Rest corrupting his Author himselfe being not only out of the Centre but also all the Circumference of Rest In the Margent he noteth as an absurditie that any should preferre the part before the whole and yet he and his fellowes doe preferre the Pope before the Cardinals and Priests and before the whole Romish Church Lib. 4. cap. 16. When we relye on our selues sayth the Translator our strength is nothing but meere
Scriptures but the Pope challengeth a power to authorize Scriptures which this Apostate also would auow if he durst but S. Austine doth beat downe both the Apostates and the Popes blasphemous pride Fish he sayth is sometimes a figure of Christ in the Sacrament a proper deuice For so the Priests by their Transubstantiation make of Bread Flesh and this Apostiller by a new figure will make it Fish that they may haue in the same Feast both Fish and Flesh Matters neuer though of by S. Austine Neyther doth he in this place by blessing and calling vpon God vnderstand crossing or sprinkling of holy Water such as Masse-Priests vse but blessing and praysing the Name of God In his Notes vpon the 13. Booke of Confessions c. 25. he would be glad to know as he sayth what Benedictions haue come vnto vs from our Ministers and whether their sound be gone ouer all the Earth And I to giue him satisfaction answere That these Blessings we receiue from them We learne to know God and whom he hath sent Christ Iesus and to discerne Antichrist and to flye from him We learne the true Faith and Gods true worship We vnderstand that we are to auoid the Heresies of the Romish Church and her abominable Idolatry and Superstition We learne how to reforme our liues and walke worthie our profession But of him and his Masse-Priests Monkes and Fryars ignorant people receiue nothing but an implicite Faith Crosses Beades holy Water Masses Agnus Dei Indulgences and such Toyes neyther doe they learne any thing except that which we teach but Heresie Superstition Idolatry Rebellion ignorance of Scripture and corruption of manners nor receiue any thing but shame Bishops made by the Pope preach not Masse-Priests teach little Monkes and Fryars teach without authoritie hauing no power but from Antichrist and if they teach any Truth it is mixed with many Errors and Corruptions That which we teach is the Apostles Doctrine the sound of whose Doctrine is gone ouer the whole Earth the Papists Heresies and false Doctrine is onely receiued in the Popes Iurisdiction Our Sauiour Christ promiseth to him that receiueth a Prophet in his name the reward of a Prophet as S. Austine sayth Confess lib. 13. c. 26. But absurdly is this applyed to Masse-Priests and such false Prophets for such destroy Soules vndermine the State corrupt the Manners of their Disciples and seeke onely to vnderprop the ruinous Kingdome of Antichrist Lib. 13. c. 34. S. Austine sayth God hath solidely built the authoritie of his Booke of Scriptures betweene superiors which should learne of God and inferiors which should be subiect vnto them Solidasti authoritatem libri tui inter superiors qui tibi docibiles essent inferiores qui eis subderentur So he giueth authoritie to Scriptures and would haue all men subiect vnto them which is contrarie to this Apostates mind And therefore by his false Notes he goeth about to corrupt the place not willing to denie the Popes authoritie in making Scriptures Canonicall to vs by that authoritie contrarie to S. austines iudgement which would haue Superiors to learne of God He addeth also that the Scripture is subiect to the exposition of Doctors which is contrarie to that holy Fathers meaning Finally S. Austine lib. 13. Conf. c. 38. hopeth to rest in Gods holy place which he calleth his great sanctificaton not for his merites but by Gods grace and mercie And this doe all good Catholikes hope and beleeue not doubting of their saluation grounded on his holy Word that is most certaine and his sweet Promises that are most comfortable But this Apostate and his peruerse companions neyther beleeuing that Gods Word concerneth them nor trusting to his Promises made to all that beleeue and liue according to their holy profession nor hauing good conscience nor feeling of the holy Ghost but measure all by their owne workes and merites are neyther Catholikes nor Christs Disciples And this I trust will suffice to vindicate the holy Father Saint Austine from the violence and wrong offered to him by this impure Apostate As for the wrong that he hath offered to Religion and the Church of England I trust our Superiors will in time vindicate and albeit they neglect it or cannot redresse it I doubt not but God will reuenge his owne Cause his owne selfe Deo vni trino laus honor gloria in sempiterna secula Amen FINIS
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