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
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
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
glorious Saint But would he disclayme his lying and calumniating this accusation would soone cease To preferre holy Scripture before any one Father is no scorne nor wrong Caluin in some things leaueth him but Papists leaue him where he followeth the Apostle and setteth forth the grace of Christ they beleeue that Monicaes soule was in Purgatorie but so did not S. Austine Toward the end of his Preface hauing almost tyred himselfe with lying and busie search of that he cannot finde he cryeth out O Heresie how deepe are thy Rootes layd in Hell Some pang belike of Hellish Treason and Heresie wrung his rotten carkasse and pinched him at the heart for to denie Masses and Dirges for the dead is no Heresie but to destroy Christs humanitie to renounce his grace and to maintaine Pelagianisme as Papists doe is most grosse and notorious Heresie We esteeme S. Austine and other Fathers as much as they desire to be esteemed and preferre them farre before the Pope and his whole Consistorie of Cardinals But the Papists doe preferre euery blind and ignorant Popes Sentence before all the ancient Fathers of whom albeit they speake gloriously in their Breuiaries and Missals yet they neyther regard them nor the Apostles of our Sauiour if they speake against their holy Father and his profit and Monkes slow bellyes S. Austine beleeued repented and liued a boly life but yet he neyther whipped himselfe nor did Penance as Fryars do neyther did he make boast of his eminencie in all perfection of life which the Apostate attributeth vnto him The Fable of the writing of the seuen Penitentiall Psalmes before S. Austine as he lay on dying is not probable the same being a practise of Fryars and not mentioned by Possidonius We endeuor by Faith and good Workes and the testimonie of a good Conscience to make our election sure to vs and so no doubt did S. Austine but we perswade no man to assure himselfe of his saluation his life being flagitious and sensuall and himselfe being ignorant and liuing without repentance and hauing Faith onely without good Workes as this lying and flagitious Apostate doth falsely charge vs that is rather the flagitious error of the Apostate and his Consorts who promise saluation to all absolued by Masse-Priests and dying in the Popes Faith which was also the Heresie of Eunomius The example of S. Austine he sayth is profitable to all men whether they be in state of puritie or are fallen into sensualitie hauing darke and frozen soules As if S. Austine were a Catharist or Puritan or sensuall Papists whose hearts are darkened with ignorance and frozen with coldnesse of deuotion could reape any profit by S. Austines example Onely he would not haue his Reader so to remember S. Austine as to forget their deuotion to his Mother Monica who as he sayth had a manly soule indued with massie and solide vertues A note of remembrance full of stoliditie rather then soliditie for deuotion and religion in the opinion of all solide Christians tryeth vs to God and not to men or women departed this life and vnknowne to vs. Further if her soule were manly why may not the Apostate haue a female soule being so much addicted to the feminine gender If her vertues were massie why may not his vanities be spongeous and light like Tyffanie Lastly if S. Austine and his Mother were Saints being not canonized by the Pope then is the Popes power lately vsurped in canonizing Saints nothing And thus an end of the Apostates idle and long Preface proface to his indignitie that hath thus vnworthily disgraced himselfe and his gracelesse Cause CHAP. VI. Notes and Aduertisements vpon the Translators Aduertisement concerning S. AVSTINES Retractations ALthough his idle Aduertisement to the Reader is neyther worth any Animaduersion nor the Readers paines yet because it commeth in sute next after his Preface it followeth in order that vpon his Aduertisement we put our Animaduersions And first I could not ouerpasse his impudence and arrogance albeit noted before in calling himselfe and his companions Catholikes whose Faith is neyther Catholike nor Apostolike nor Christian Let him if he haue any shame demonstrate that Christs Body is made of Bread nay of Wine and that it is contained vnder the accidents of Bread and Wine and was eaten not onely by the Apostles but also by Christ himselfe yea by men and beasts eating the Sacrament that the Pope is Christs Vicar and hath two Swords and power to depose and kill Kings that Fryars and Monks were instituted by Christ and liue in perfect puritie and all the new Creed of Trent When we are vrged by Papists with the authoritie of Saint Austine making euidently against vs it is our vse sayth the Aduertiser to alledge that he made Bookes of Retractation But first he is not able to shew any authoritie of S. Austine making euidently against vs contrariwise we haue alledged places making euidently against the Popish Faction and their Heresies Secondly it is no fault to say he made Books of Retractations Thirdly wee alledge places neuer retracted Lastly it is an easie matter to auoid whatsoeuer is obiected against vs out of S. Austine without any such friuolous and idle shift as is by this poore shifter suggested and deuised for vs. Where S. Austine Lib. 9. Confess c. 13. speaketh of the price of our Redemption he sayth nothing is signified but the Sacrifice of the Masse A conceit fond and ridiculous for first what is more absurd then to confesse that the soule of the Translator and his companions is of so little value that they may be redeemed with euery three-halfe-peny Masse Secondly that Father doth not so much as in one word mention the Sacrifice of the Masse Thirdly hee vnderstandeth the Sacrifice made vpon the Crosse for our Redemption a memoriall whereof is made in the holy Mysteries prophaned by wicked Masse-Priests That which S. Austine sayth of Prayers for the Dead maketh nothing eyther for the sale of Masses or Dirges or the blazing fire of Purgatorie neyther is the Apostate able to auow his irreligion by any words of S. Austine of Vowes of Miracles or of the darkenesse of any Texts of Scriptures He telleth vs that S. Austine mentioneth Monasteries of Religious persons and great numbers of Hermites yet cannot he shew any such institation of Hermites nor demonstrate that S. Austine euer knew any Popish Monke or Fryar That one and the same Scripture hath very many and different sences is not the Doctrine of S. Austine but the foolish conceit of this idle Translator that hath in his head very many crotchets but very little sence or vnderstanding for how can we be assured of the truth and certaine vnderstanding of Scriptures if the same haue many sences Apollo Loxias gaue forth ambiguous Oracles but farre is that from the Text of holy Scriptures and the wisdome of the holy Ghost He noteth also that albeit S. Austine wrote the storie of his youth yet he was no young man
Ep. 108. and Lib. 2. de doctr Christ c. 13. The Bookes of Toby Iudith Wisdome Ecclesiasticus and the Machabees the Papists receiue as Canonicall but S. Augustine Lib. 2. contr Cresc c. 31. placeth no Bookes in the Canon of the Old Testament but such as were written by the Prophets of which number these will hardly be proued to be They make Christ to be our Mediator according to his Humanitie onely which is contrarie to S. Augustines Doctrine who in his Homily de Ouibus c. 12. doth attribute this worke of Mediation to his Person in both Natures Diuina humanitas saith he humana Diuinitas Mediatrix est The worship and inuocation of holy men departed are a great part of the Romish Religion but S. Austine de ver Relig. c. vlt. forbiddeth vs to place Religion in Reliques and the inuocation of dead men Non sit nobis Religio saith he culius hominum mortuorum And Lib. 22. de Ciuit. Dei c. 10. he saith Christians departed are named at the Altar but not called vpon S. Augustine de Morib Eccl. Cath. c. 34. saith hee knew some that worshipped dead mens Tombes and Pictures but such are condemned by him In his Booke de Haeresib hee condemneth it as an Heresie of the Simonians and Carpocratians that they worshipped Images and burnt incense vnto them Yet doth not the Apostate nor his Apostaticall mates forbeare to worship Reliques of Saints and Images and to burne incense vnto them Hee acknowledged but two Sacraments properly so called which as he speaketh flowed out of Christs side He soecifieth also two Sacraments in his 118. Epistle viz. Baptisme and the Lords Supper Manauit sanguis aqua Ecclesiae gemina Sacramenta saith he Lib. 2. de Symb. c. 6. But the Apostate not regarding S. Austines authoritie acknowledgeth fiue Sacraments beside these two He saith Visible Sacraments without the sanctification of inuisible grace profit nothing as we reade in Quaest. super Leuit. Lib. 3. q. 84. But the Apostate and his Consorts beleeue that visible Sacraments conferre grace ex opere operato S. Augustine in Psal 3. calleth the Sacrament a figure of Christs Bodie and Lib. contr Adimantum c. 12. Christ as he writeth doubted not to say This is my Bodie when he gaue a signe of his Bodie But Papists cannot brooke that this Sacrament should be called a signe or a figure of Christs Bodie Take away the spaces of places from Bodies saith S. Austine Epist 57. ad Dardanum and they will be no where and because they are no where they will not be at all Spatia locorum tolle corporibus nusquam erunt quia nusquam erunt non erunt And in his 20. Booke contr Faustum he faith Christ according to his corporall presence could not be at one time in the Sunne and Moone and on the Crosse And in his 30. Treatise on Joan. he saith The Bodie of Christ must be in one place But this rinegate Apostating as well from S. Austiue as from the Christian Faith holdeth that Christs true Bodie is in euery Altar and diuers Countries at one instant and yet filleth no place It is against Pietie saith S. Austine as hee is alledged c. vtrum Dist 2. de Consecrat to thinke that Christs Bodie is deuoured with teeth Christum vorari dentibus fas non est He faith also that his flesh is no meat for mens teeth but for their soules Tract 25. in Ioan. But this impietie of deuouring and eating Christ with teeth and with the mouth is part of the Apostates impious Religion He saith also The wicked which accord not with Christ doe not eat Christs Bodie or drinke his Bloud as is alledged c. qui discordat Dist 2. de Consecr Yet this fellow rineguing from S. Austines Doctrine holdeth that not only the wicked but also brute beasts eating the Sacrament both eat his Bodie and drinke his Bloud Simul sumimus simul bibimus quia simul viuimus Wee doe take the Sacrament and drinke together because wee liue together saith S. Augustine in Serm. ad Neoplast which is alledged c. quia passus Dist 2. de Consecrat And can the rinegate in his rinegued Conscience beleeue that S. Austine allowed priuate Masses and halfe Communions Free-will being captiuated saith S. Augustine contr 2. Epist Pelag. lib. 3. c. 8. is of no strength but to sinne Liberum arbitrium captiuatum non nisi ad peccandum valet And will this captiuated slaue of Antichrist contradict such a holy Father and say that Free-will is not captiuated but hath power to doe well The same Father de Nupt. Concupisc lib. 1. c. 3. contr Julian lib. 4. c. 3. de Ciuit. Dei lib. 5. c. 19. in Psal 31. in Praefat. teacheth that Infidels sinne in all their workes but the rinegate and his Mates will not submit themselues to S. Austines iudgement nor denie but that Infidels may doe good workes The Church as S. Austine saith Lib. 5. contr Donatist c. 27. consisteth of iust and holy men and in his Exposition on the 56. Psal hee saith it consisteth of all the faithfull that are the members of Christ And will the Apostate hold that wicked Popes Cardinals Masse-Priests Monkes and Fryars whereof some are Infidels are the true members of Christs Body His Master Bellarmine de Eccles c. 2. saith a man may be a true member of the Church if he communicate outwardly in Faith and Sacraments with the Church and be subiect to the Pope albeit he haue neyther inward Faith nor Vertue But who will not rather beleeue S. Austine then these two Pseudo-Catholikes Sine bonorum operum meritis per fidem iustificaetur impius saith S. Austine in Psal 67. Yet this rinegat doubteth not but as he hath the sinnes of his youth and scabs inherent so he is iustified by charitie inherent and good works if he haue any S. Austine in his Commentaries in Psal 36. doth expressely condemne mens Merits esteeming all our sufferings vile and not worthie of that which we receiue And in Psal 83. Quicquid promisit indignis promisit Whatsoeuer God promised saith he he promised to men vnworthie that the reward might be not of Workes but of Grace Afterward hee saith Our iustice is not of Merites of men but of Gods gift And yet this vnworthie fellow and his thrice-vnworthie Mates boast continually of their worth and teach mens Merites The same holy Father also Confess lib. 10. c. 42. denyeth all reconciliation to God made by Angels and in his Booke de Haeresib condemneth such for Heretikes as pray to Angels How then can such rinegates reconcile themselues to S. Austine praying to Angels and trusting to be reconciled by Angels and holpen by their intercession Lib. de Haeres c. 88. hee condemneth Pelagius for an Heretike holding that man may by free-will dispose himselfe to grace and that iust men can liue without sinne and be saued by their owne strength The which Fancies being embraced by this Heretike who
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
seeth not that he concurreth rather with Pelagius then holdeth with S. Austine The Heracleonites vsed to giue Extreme Vnction to their followers mumbling certaine prayers ouer them in a Tongue not vnderstood But for this S Austine sheweth they were condemned as Heretikes de Haeres c. 16. Doth the Apostate then thinke S. Austine is of his partie who alloweth Extreme Vnction and the barbarous ministring of it in a Tongue not vnderstood Like wise commending bare-footed Fryars and Nunnes and esteeming their worke in so going meritorious is hee not rather to be condemned among the nudipedale Heretikes so esteemed by S. Austine de Haeres 68. then reputed a Disciple of that holy Father Vae etiam laudabili vitae hominum si remota misericordia discutias eam saith S. Austine Lib. Confess 9. c. 13. Yet this Apostate and his glorious Companions standing on their Merites thinke they need not Gods mercie in meriting Heauen They talke also of the Blessed Virgins Conception without originall sinne but S. Austine held that originall sinne passed ouer all and would not free her from this originall corruption Finally the whole Booke of S. Austines Confessions and the forme and frame of it doth plainely conuince this Apostate and his fellowes to be of a diuers Religion from S. Augustine Hee dedicated no Booke to the Virgin Mary as doth this Apostate Hee confessed his sinnes to God onely they to Angels Saints and the Virgin Mary Hee called vpon God onely and not vpon Saints and Angels and the Virgin Mary These pray more to the Virgin Mary to Angels and Saints then to God Hee esteemed that Christ was our onely Mediator these flye to the mediation of Angels and Saints Hee called vpon God his Father they vpon the Virgin Mary that is not so much as their Mother Hee held the Vnitie of the Catholike Church these are onely called Catholikes being departed from the Catholike and Apostolike Faith CHAP. III. That the Apostate and his consorts holding what the Church of England rejecteth are neither Catholikes nor hold the Cathosike Faith IN this Booke in his Preface and notes and all his idle talke the Hereticall rinegate presumeth to arrogate to himselfe and his fellowes the name and title of Catholikes And that is the scope of his Preface and the end of his Translation to iustifie himselfe and the Faith of the Romish Church to bee all Catholike a matter so impudently presumed and so falsely affirmed as nothing more For first None are Catholikes but such as hold that Faith that is truly Catholike and Apostolike But the Faith of this Apostate his fellowes is neither They belieue the Popes Decretals and the doctrine of Trent published against the true Faith which neither the Apostles taught nor ancient Catholikes euer beleeued nay it is not receiued by all Papists No Heretikes can be reputed Catholikes S. Austine de ver Relig. c. 8. saith They are without the Church And in the end of his Tract de heresib hee saith Haereses qui tenuerit Christianus catholicus non est but Papists holding the Popes particular sect and submitting themselues to his command are directly Heretikes For first they hold diuers Doctrines contrary to canonicall Scriptures which are generally beloued of all Catholikes which Robert Grosthead in Heur 3. apud Matth. Paris Durand and diuers others hold to bee heresie 2. They commonly interpret Scriptures contrary to the meaning of the Holy Ghost which Hierome in his Commentaries vpon S. Pauls Epistle to the Galatians holdeth to be heresie Now that they interpret Scriptures contrary to the meaning of the Holy Ghost it appeareth by the Cap. solitae de major obed and Vnam Sanctam extr com de major obed and infinite other decretale Epistles by the decrees of Trent and Schoole disputes 3. With the Simoniaens and Carpocratians and Valentinians they worship Images and burne incense to them 4. With the Angelickes and Caians they worship Angels and call vpon them 5. With the Collyridians they adore the Virgin Mary and offer consecrated Hoasts or Cakes in her honour 6. With the Marcionites and Manichees they destroy Christs humane nature giuing him a phantasticall Bodie in the Sacrament 7. With the Pelagians they make mans free-will the cause of mans predestination and saluation and hold that man is able to prepare himselfe to grace and with grace to liue without sinne 8. With the Catharists they beleeue their workes are cleare without sinne and perfectly iust 9. With the Audeans and Donatists they teach that their Priests forgiue sinnes 10. With the Staurolatrians they worship the Crosse 11. With Capernaites they beleeue that Christs flesh is eaten with the mouth Finally with the Pharisees they beleeue the iustice of Workes Christ giuing his Apostles commission to goe forth into the World bad them teach all Nations whatsoeuer he had commanded them But neyther did the Apostles teach nor was it our Sauiours meaning that all Nations should beleeue and obserue the Doctrine of Trent the determination of Schooles and the Popes Decretals concerning the bodily Reall presence of Christ vnder the accidents of Bread and Wine in the Sacrament Transubstantiation and Auricular Confession the inuocation of Saints and Angels the worship of the Crosse of the Images of the Trinitie and the Sacrament the adoration of Reliques the consecration of holy Water of Agnus Dei and Paschall Lambes and such like Romish Traditions All true Catholikes professe one Catholike and Apostolike Faith how then can the Apostate and his Companions the Popes Disciples challenge to themselues the name of Catholikes beleeuing the traditions of men to be the Word of God and receiuing the Doctrine of Trent and Schoole-sophisters concerning Purgatory Indulgences priuate Masses halfe Communions Transubstantion and such like that is neither Catholike Apostolike nor Christian As we know an Artificers worke by the rule so we know and discerne faithfull Christians and Catholikes by holy Scriptures which are the rule of Faith who then can iustly esteeme Papists to be Catholikes that rayle vpon Scriptures and flye from them and admit traditions and the Popes decretals as the rule of their Faith are Gods holy canonicall Scriptures no rule without these additions True Catholikes which are also the true members of Christs body adhere onely to Christ as their head spouse and most firme foundation of their Faith But Popish Catholikes admit the Pope as the head spouse and foundation of their supposed Catholike Church Basil in Epist. 80. ad Eustat and S. Augustine de nupt concupisc c. 33. Would haue the canonicall Scriptures and Christ speaking in them to iudge of a point of Christian Doctrine Those therefore which contrary to these Catholike Fathers iudgement decline the iudgement of Scriptures and would haue the Pope to be supreame iudge in matters of Faith cannot be Catholikes Athanasius in his Creed setting forth that Faith which he iudged and all good Christians receiue as Catholike did not so much as in one word touch the
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