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
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
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
doe well In his first Booke of Retract c. 21. S. Austine doth vtterly ouerthrow the Popish Doctrine concerning the power of Free-will in doing good For if man cannot change his will vnlesse it be giuen him nor doe good but by grace as hee teacheth then doth it not lye in the power of Free-will to doe well more then it lyeth in the power of the Apostate to be made a Cardinall which is a grace bestowed by the Pope on his fauourites and not obtained by euery loose companions free-will S. Austine doth also confound the Heresie of the Apostate holding iustification by Faith and Workes for if Workes follow him that is iustified and goe not before then doe not Workes iustifie vs. Yet hold we not that Faith deuoid of Workes doth iustifie but that Faith liuely by good Workes doth onely apprehend Christs Mercy and lustice and not our Workes effect Iustice That S. Austine with other Fathers of the Church teach that our Workes are meritorious of Eternall life as this Apostate auoweth is an impudent assertion disauowed by them and meritorious of a sharp censure S. Austine neither in his 105. Epist nor in his 46. Epist ad Valent. doth in one word signifie that Workes are meritorious of Eternal life Nay contrary albeit he doth mention Merits yet he saith men are justified by Grace without merits Which ouerthroweth the Doctrine of Merites de congruo and the Decrees of Trent concerning mens preparations to Iustice Jn Epist 46. ad Valent. he saith Man is conuerted by mercy grace In Conc. 2. in Psal 36. he denieth our Workes to be meritorious of that we shall receiue And in Psal 83. That what soeuer he hath promised he promised to such as are vnworthy And Ser. 16. de verb. Apost He is made our debtor saith he not receiuing anything from vs but promising what pleased him And thus it appeareth that S. Austine is little propitious to Papists euen in those points in which they thinke him to be most fauourable But their maine grounds hee eyther knew not or contradicted them as hath been formerly demonstrated Most idle therefore is his whole Discourse ensuing First he wondreth that any should be so silly or impudent as to auouch S. Austine as a Patron of the Faith which wee professe whom he like a Calfe of the Popes Buls calleth Caluinists But I haue alledged against him so many particulars that I hope he will cease his wonderment I haue also deriued our Faith from Christ his Apostles and not from Caluin or any late teacher S. Austine argued against the Manichies that held Fate and the Pelagians that magnified Free-will and made an Idoll of it But what doth that concerne vs who detest all the Heresies both of the one and the other It rather toucheth the Apostate and his consorts who according to the Doctrine of Thomas 1. P. q. 116. Art 1. 2. allow Fate and with the Manichies condemne Mariage in Priests and giue to CHRIST a phantasticall body that is in many places at one time and refuse Flesh and other meates They also magnifie Free-will as being the Cause of mans conuersion and hauing power to prepare vs to Iustification and hold that the Virgin Mary and some others were borne without Originall sinne and that Iust men may liue without sinne for some time and the vniust doe any good by their Free-will all which are Heresies of the Pelagians He addeth that S. Austine beleeued the inuocation of Saints and Angels to bee a Catholike Doctrine and that hee did not onely approue Prayers made to Saints but also recounteth many Miracles wrought by them Lyes idly repeated and formerly refured See S. Austines Confes lib. 10. c. 42. 43. lib. 22 de ciuit Dei c. 10. and you shall finde hee teacheth contrary The miracles reported Lib. 22. de ciuit c. 8. are thrust in there by some falsary and yet is it not there sayd they were wrought by Saints He supposeth that wee inferre that Scriptures containe all things necessary to saluation because as S. Austine saith lib. Confes c. 5. they are excellent meanes whereby God may hee both beleeued and serued But his supposall is ridiculous and false for neyther hath S. Austine in that place any such words nor doe we ground our selues vpon any thing therein contained but vpon diuers other place Lib. 3. de doctr Christ. c. â— Tract 49. in Joan. Lib. 1. de cousens Euangel c. 35. lib. 3. centr lib. Petil. c. 6. and lib. 3. cantr dâ—â—s epist Pelag. c. 4. Farre hee was saith the Apostate from holding Scripture to hee the supriame Iudge of Controuersies Yes lib 3. de Nuâ—â— Coâ—oâ—pâ—â—… c. 33. hee appealeth to Christ and his Apostle He doth also try all questione in all place by Scriptures and no where by the Pope or his 〈◊〉 That the Gospell with hâ—n had beene no Gospell if the authority of the Church had not obliged him is a wicked speech of this blasphemous Apustate and no saying of S. Austine Hee said onely the Authority of the Church moued him which hee might haue affirmed of any godly Preacher yea of his Mother If S. Austines or other Fathers words seeme to fauour vs the Rinegate pretendeth That so many other places are plaine and expresse for his Romish Religion insomuch that some confesse they contradict themselues Both grosse and impudent leasings For the first we haue refuted by many vnanswerable arguments the second hee cannot chuse but confesse vnlesse he can produce such as charge the Fathers with contradictions But saith he The Roman Church hath preserued S. Austines Workes vntouched secondly shee preserued two Orders of Religious men instituted by him thirdly shee permitted his Images and Reliques to bee kept and honoured his Festiuall to bee solemnized and Churches and Altars to bee erected to God in his name I answer that the first is most vntrue for the Popes factors haue not onely added to his Workes many suppositious Bookes but also haue falsified his true works and if any sinceritie haue beene vsed in the edition of his writings it is much against the Popes minde But suppose the Romanists should haue vsed diligence in preseruing his Writings yet is not the same comparable to the diligence of the Jewes in preseruing the Old Testament by which notwithstanding they are plainly conuinced 2. It is false that eyther Hermites or Chanons regular were instituted by S. Austine they hauing receiued their Originall and Lawes from the Pope 3. The Jewes honored the Prophets albeit they regarded not their admonitions and counsailes 4. It is guibrish to say that Churches and Altars were built to God in S. Austines name for S. Austines Church is built to Saint Austine as Baals Church to Baal 5. Not Gods Church but the Sinagogue of Sathan maintaineth the Idotrous worship of Saints of their Reliques and Images He saith wee disclaime S. Austine and call him superstitious and scornefully trample vpon the head and heart of this
be a custome vsed Confess Lib. 9. c. 6. Nay he doth account such bare-footed Walkers to be rather Heretikes then deuout Christians Lib. de Haeres c. 68. The Bodies of two Martyrs as S. Austine relateth Lib. 9. Conf. c. 7. were found at Milan but neyther were those Bodies worshipped nor did those Martyrs hold any Article of the Doctrine of Trent denyed by vs. Miracles might be wrought at these Martyrs Sepulchre but neyther doth Saint Austine say that Martyrs wrought those Miracles nor doth the Apostate beleeue all the Miracles that are written in Saints Legends if he be in his right sences Placito sancto simul habitabamus sayth S. Austine Lib. 9. c. 8. speaking of Euodius and himselfe Out of which the Translator noteth that they entred into a Religious life by which he vnderstandeth Monasticall profession as if S. Austine turned Monke and knew no other Religious life but that of Monkes and Fryars which was not then vsed and is now most irreligious Chap. 10. he sayth S. Austine and his Mother were in an extasie extatically and fanatically belying his Author who speaketh not one word to that purpose These words also Attigimus cam modice toto ictu cordis suspirauimus reliquimus ibi religatas primitias Spiritus he translateth thus We grew able to take a little taste thereof with the whole strife of our soules and we sighed profoundly and left there confined the very top and flower of our soules and spirits But in the Author there is no word signifying our abilitie to taste Gods wisdome nor is our strife ictus cordis nor can the Translator tell what is the top and flower of mens soules The first fruits of the Spirit words vsed by S. Austine signifie another thing When Monica died she desired to be remembred at the Lords Altar as S. Austine sayth Lib. 9. Conf. c. 11. But that her sonne should pray for her she desired not albeit this Rinegate doth impudently affirme it in his false glosse Further neyther did S. Austine beleeue that her soule was in Purgatorie nor did any Masse-Priest sing Masse for her her name was only rehearsed out of the Church Tables that all might know and remember she dyed a faithfull Christian Conuenerunt fratres religiosae foeminae sayth S. Austine Lib. 9. c. 12. But not a Fryar or Nunne as this hungrie Hinde imagineth gaping for some Reliques of Poperie which he cannot draw out of S. Austines words for that Vermine came not into the World vntill the time of Pope Innocent the third and these that came together were Christian men and women that were to conduct and prepare the Corps to the Funerall The Translator sayth The Sacrifice of the Masse was offered for S. Monica being dead But S. Austine mentioneth no Masse nor by the Sacrifice of our Seruice offered for her vnderstandeth any thing but the commemoration of her name made in the holy Mysteries called a Sacrifice because it was a memoriall of Christs Sacrifice S. Austine prayed for his Mother out of his affection and in regard of her more speedie resurrection and glorification but not to draw her soule out of Purgatorie as Papists doe for he doubted not but God had performed what he desired before as he sayth Lib. 9. c. 13. Credo iam feceris quod te rogo sayth he sed voluntaria oris mei approba Domine He doth also desire others to remember his Father and Mother at the Lords Altar but not to pray for their soules in Purgatorie as this Prodigall that is not well purged nor perfumed for his scabs and other vncleanesse would haue it Lib. 10. Confess c. 3. he condemneth Auricular confession made to Priests in the Roman Synagogue What haue I to doe with men sayth he that they should heare my Confessions as if they could cure my Languors manifestly he denyeth both the necessitie of Confession and the power of Masse-Priests Absolution But this is passed by in silence without any note or obseruation Lib. 10. c. 4. the Postiller denyeth not that S. Austine was certaine of his saluation Why ought not then others also to endeuor to make their election sure He sayth he wrought it in feare and trembling as if men could not feare Gods iudgements and yet assure themselues of his gracious promises Thou hast strucken my heart with thy Word and I haue loued thee sayth S. Austine Lib. 10. Confess c. 6. But this Translator regardeth not Gods Word neyther is so in loue with God but hee loueth the Whore of Babylon and the Curtizans of Italy and Spaine much more Lib. 10. Confess c. 31. S. Austine taketh away all distinction of Meates teaching that to the cleane all things are cleane and that all Gods creatures are good if they be taken with thanksgiuing But the false Postiller addeth an Exception that they are sometimes to be deuoutly forborne when the Church commandeth vs to fast An Exception not only beside but contrarie to S. Austines words and meaning who neuer knew any such Church as prohibited flesh and white meats nor any such prohibition No man can be certaine of his saluation according to the Doctrine of S. Austine sayth the Postiller Lib. 10. c. 32. but most falsely He sayth only Nemo securus esse debet that is None ought to be carelesse so do we also beleeue teach But Gods promise he sayth is firme and faithfull and acknowledgeth that his only hope cōfidence is in Gods faithful promise mercie Vna spes vna fiducia vna firma promissio misericordia tua Cap. 34. lib. 10. he sayth Esau blessed his sonnes mistaking Esau for Isaac as it is both in Genesis and S. Austine neyther had he so much grace as to correct this foule fault albeit he amended many sleight escapes Cap. 35. hee giueth the title of Spirituall persons to Masse-Priests Monkes and Fryars most absurdly for they are often more carnall then spirituall and Lay-men are led by the spirit more then they Cap. 39. in a certaine Marginall Note he sayth Christ died for all albeit S. Austine say no such thing nay contrarie holy Scriptures teach vs that few are chosen and that he is the Sauior of his Body and came not to saue the reprobate but his owne people for whom also he prayed Tantum consuetudinis sarcina degrauat sayth S. Augustine Lib. Confess 10. c. 40. This burthen of euill Custome the Translator supposeth to be euill Habits which is farre wide from S. Austines meaning and from the signification of the word Habits being qualities inherent and Custome a practise incident The Translator hath a custome to lye and to talke idly and to translate falsely yet are they no habits in him Fryars and Monkes doe vsually pretend Extasies but this was no practise of S. Austine His Marginall Note therefore vpon the 40. chapter of the 10. Booke of Confessions might well haue beene spared where he sayth he was plunged into high and deepe Extasies albeit there be no
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
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