THE VNMASKING of a Masse-monger.

WHO IN THE COVNTERFEIT Habit of S. AVGVSTINE hath cunningly crept into the Closets of many English-Ladies.

OR, THE ƲINDICATION of Saint AVGVSTINES Confessions, from the false and malicious Calum­niations of a late noted Apostate.

By M. S. D. of EXETER.

1. TIM. 1.19. & 20.

Hauing Faith and a good Conscience, which some hauing put away, and as concerning Faith haue made shipwracke.

Of whom is HYMENIVS, and ALEXANDER, whom I haue deliuered vnto Satan, that they may learne not to blaspheme.

PSAL. 22.16.

Dogges are come about mee, and the counsell of the Wicked hath assaulted mee.

LONDON. Printed by B.A. and T. FAVVCET, for NICH: BOVRNE, and are to bee sold at his Shop neere to the Royall-Exchange. 1626.


AS the holy Apostles, Right Worshipfull, so all faith­full Christians deriue their faith from CHRIST. Acceptam à CHRISTO disciplinam fideliter natio­nibus assignarunt, saythDe prae­script. TERTVLLIAN, spea­king of the Apostles. Hee is the Foundation that cannot fayle, and the Truth, that cannot erre; and therefore, are the Faithfull sayd to bee built vpon the Foundation of the Apostles and Prophets; Ephes. 2. because they first Preached CHRIST, the onely Corner-stone, and mayne Foundation of the Church. Vpon the Foundation of CHRIST and his Apostles [Page]both St. AVGVSTINE and all the ancient Fathers built their Faith.

Doe wee then thinke, that the Translator of St. AVSTINES Confessions a notorious Rinegate from the Faith of the Church of England, hath reason out of that Father to draw his Romish Doctrine? Sure no, the poyson of his Heresie cannot be found in that holy Fathers Workes. All his Confessions are directed to GOD, and neyther to Saints, nor Angels, nor to the Virgin MARY, as is the vse and practise of the Synagogue of Rome. The Popes two Swords, and his triple Crowne, his supreme Power to judge, his Cardinals, Hierarchicall Or­ders, and Vniuersall Monarchie ouer the whole Church hee knew not. The reall presence of CHRISTS Body vnder the accidents of Bread and Wine, and the eating thereof by the mouth of the Faithfull; yea, by the mouthes of the Reprobate and brute Beasts hee neuer taught. Neyther did hee teach the monstrous Doctrine of Transubstantiation and the reft of the abominable Heresies, established against vs in Trent.

Hungry Dogges may dreame of Bread. [...], sayth THEOCRITVS in Pis­catorib. And as ATMANASIVS sayth, in Apolog. Defug. Heretikes forge opinions according to their owne pleasure. Pro libidine sua id opinâtur quod volunt. But Truth will alwayes stand firme.

Wherefore, seeing this Apostate, so vnkind to his Parents, so false to his Countrey, so malicious to Religion, hath some yeares since published St. AV­GVSTINES Confessions, translated into English, in a [Page]long Preface, and diuers false marginall Notes, Ob­seruations, and Calumniations, endeuouring to in­duce the simple to dislike the Truth professed in this Church, and to affect and approue the corruptions of Popery, as if S. AVGVSTINE did fauour his Sect, and dislike our Confession; I haue thought it a Worke worth my labour, to Vindicate that holy Father out of this impure fellowes false fingers. Not that you need to bee resolued of the truth of Reli­gion, wherein I know you are firmely established; but to the end, that what I write for the establish­ing of the weake, comming foorth vnder the Pa­tronage of your name, might remayne as a perpe­tuall testimony of that loue and respect, which I haue borne and alwayes shall beare you.

These fellowes impudently arrogate to themselues the Name of Catholikes. But, as ATHANASIVS saith in his 2. Orat. against the Arrians; How can they bee reputed among the members of the Catholike Church, whose Faith is not Apostolike? This young Nouice may please himselfe with his childish Annotations and Prefations; but, I shall show they are no bet­ter, then those Childish fables and fooleries, which S. AVSTINE, Lib. 2. contr. Academic. would haue cast out of mens hands. Nay, diuers points of Poperie are no better then those monstrous Fancies, which ORIGEN condemneth writing against CELSVS. And this I shall (God willing) hereafter plainely demonstrate, and not onely take from him all that hold, that hee thinketh to haue, eyther in Saint AVGVSTINES Confessions, or in any other Booke of his.

This Treatise I consecrate to GOD vnder the Patronage of your fauour, beseeching him that it may profit many, so, that the Thankes may re­maine to you, and that thereby you may vnderstand how much I honour you, and that I shall alwayes remayne:

Yours, much obliged and deuoted: M. SVTCLIFFE.

THE PREFACE TO the Christian Reader.

FRom the excellencie of S. AVGVSTINES Pietie, Vertue, and Learning, we purpose not (Christian Reader) to derogate any thing: nay, we doubt not to preferre him before many others, both ancient and late Prelates. Let the whole List of late Popes, and their purple Cardinals, and Mitred Prelates, be produced, and com­pared with that holy Father, I suppose he will surpasse them all; neyther doe we doubt, but he is more worthie then manie others, [...]: yet doth hee not exempt his Writing from other mens iudgement. Id genus literarum, sayth he, writing against Faustus, lib. 11. c. 5. Quae non praecipiendi authoritate, sed proficiendi exercitatione scri­buntur a nobis, non cum credendi necessitate, sed cum iu­dicandi libertate legendum est: so hee permitteth others to iudge of his Writings. Neyther doth he disdaine in the same place, to preferre the Canonicall Bookes of Scripture before them: nor doe wee thinke it any disparagement vnto him, or other Fathers, to haue the Apostles preferred before them, as hee writeth vnto Hierome, Epist. 19. There also hee gi­ueth that priuiledge to Scriptures onely, Not to erre in any thing.

The Apostate doth in diuers places call him an incompa­rable Doctor: yet neuer did S. Augustine so thinke of him­selfe, nor doe other learned men so esteeme him, but that Atha­nasius, [Page]Gregorie Nazianzene, Chrysostome, Basil, Hierome, Ambrose, and others, might bee compared with him.

But the more excellent hee is, the more is our gaine; the lesse the Apostates aduantage. For this I affirme, and I doubt not but to make it good against all the packe of Iesuites, and not onely against this silly Translator, whose soule is lately turned and translated Popish; First, that S. AVGVSTINE neuer beleeued the Popes infallible judgement in matters of Faith, nor his sublime and vniuersall Monarchy ouer the whole Church, nor the Doctrine of the Popes Schooles and Decretals; and secondly, that hee holdeth nothing as a matter of Faith and necessary to bee beleeued, that is contrary to the Articles of Religion publikely professed in the Church of England.

In proofe whereof, that wee may proceed more particularly and punctually, wee shall (God willing) declare in the first Chapter, that S. AVSTINE neuer knew eyther the Decrees of Trent enacted against vs, or that part of Romish Religion which this Church of England admitteth not, and which this Apostate and his Consorts hold to bee Catholike. In the second Chapter shall bee demonstrated, that many of these Points of Romish Religion which wee reject are also contradicted by S. AVGVSTINE. Thirdly, because the Apostate and his Consorts, doe euer and anon challenge to themselues the name of Catholikes, wee propose in the third Chapter by Arguments inuincible to conuince them, that they are neyther Catholikes nor hold the true Catholike and Apostolike Faith. The fourth Chapter, shall contayne the examination of the Apo­states Title page, and his Epistle dedicatory. In the fift Chap­ter, the Apostates absurd tedious and malicious Preface is scanned and refuted. The sixth Chapter, setteth downe Notes and Animaduersions vpon the Translators idle Aduertisement. Jn the seuenth and last Chapter, the false wicked and absurd Notes of the Translator vpon S. AVGVSTINES Text, are refuted and expugned.

Now how contrary S. AVGVSTINES writings are to Po­pery, here I will giue a touch in generall. Non sit nobis [Page]religio, sayth hee, c. 55. de Ver. Relig. in phantasmatibus nostris; Let vs not frame Religion according to our fancies. But Popish Religion is wholly grounded vpon the Popes fanta­sies and fantasticall Decretals.

In the same Booke and Chapter he sheweth, that true Reli­gion doth tye vs to one God, that is Almightie. But Popish Religion doth oblige men to serue Saints and Angels, and to worship many Gods on euery Altar, that haue no power. And againe, Non sit nobis Religio humanorum operum cultus. And afterward, Non sit nobis Religio cultus hominum mortuorum. And speaking of Angels, he sayth, Honoramus eos charitate non seruitute nec eis Templa construimus. So he declareth, that Religion consisteth not in the worship of Ima­ges, or the workes of mens hands, or in the worship of dead men, or Saints, or in the seruice of Angels; shewing, that then Tem­ples were not built in the honor of Angels, or any Seruice giuen to them: all direct contrarie to the practise of the Romish Church.

In ijs quae aperte in Scripturis posita sunt inueniuntur illa omnia quae continent fidem moresque viuendi, sayth hee, lib. 3. de Doctr. Christ. c. 9. So hee holdeth Scriptures to be both sufficient and perspicuous in all matters concerning sal­uation. And Lib. de Bon. Viduit. c. 1. Sancta Scriptura nostrae Doctrinae regulam figit, ne audeamus supera plus quam oportet. All contrarie to the Doctrine of false Romish Catholikes, which hold the Scriptures to be obscure and darke, imperfect, and no sufficient Rule, without Traditions.

Disp. 2. contr. Fortunat. After that man sinned by Free-will, wee were cast headlong into a necessitie of sinning. And Enchirid. ad Laurent. c. 30. Man, ill vsing Free-will, lost both himselfe and it. But false Catholikes denie that it is so lost, but that we may freely doe well.

Lib. 4. contr. Iulian. he denyeth, that Infidels can doe works pleasing to God: which Papists admit not.

In his Booke de Vnit. Eccles. c. 1. he acknowledgeth no Head of the Church but CHRIST IESVS, the onely begot­ten [Page]Sonne of the liuing God, who is also the Sauior of his Body. False Catholikes make the Pope to be the Head of the Church.

Omnes homines sub Lege constitutos reos facit Lex, sayth S. Austine. But false Papists seeke for iustification by the Law.

Iustitia nostra quamvis vera sit, tamen tanta est in hac vita, vt potius peccatorum remissione constet, quam perfectione virtutum, sayth S. Augustine, lib. 19. de Ciuit. Dei, c. 27. He sayth, Our iustice standeth in remission or sinnes, and not in the perfection of vertue: The Papists teach contrarie.

Lib. 2. contr. Epist. Parmen. c. 8. he denyeth, that S. Paul, or other Apostles, are our Mediators. And againe, Pro quo nullus interpellat sed ipso pro omnibus hic vnus verusque Mediator est. But this Apostate, and his Consorts, vse the me­diation of the Virgin Mary, of Angels, and Saints.

Cum Petro dicitur ad omnes dicitur, pasce Oues meus, sayth S. Austine, de Agon. Christ. c. 30. Papists contrarie beleeue, that these words doe properly belong to Peter, and the Pope.

When it was sayd to Peter, I will giue thee the Keyes of the Kingdome of Heauen, the Church Vniuersall was sig­nified, sayth S. Austine, Tract. 124. in loan. The Apostate contrarie restraineth this to the Pope.

S. Austine in Epist. ad lanuar. 118. & Lib. 3. de Doctr. Christ. c. 9. mentioneth onely two Sacraments, which our Church alloweth: False Catholikes adde other fiue, and hold, they iustifie ex opere operato; which was a Doctrine neuer knowne by S. Augustine.

Lib. de Fid. ad Petrum, c. 19. he sayth, The Church cea­seth not to offer the Sacrifice of Bread and Wine, wherein there is action of Graces, and a commemoration of Christs Flesh, which he gaue for vs, and of his Bloud, which he shed for vs. Contrariwise, the Apostate and his fellowes denie, that Bread and Wine are effered, and suppose, that his Flesh and Bloud is really offered for vs in the Eucharist.

Tract. 30. in Ioan. S. Austine sayth, that Christs Body, in which he rose againe, must be in one place. And Serm. 53. de Verb. Dom. Christus caput nostrum sursum in coelis est. The Aduersaeries of Truth say he is here below on euerie Al­tar, and beleeue, that the Pope is the Head of the Church.

Tractat. 26. in Ioan. & in Psal. 77. he sayth, that the Sa­craments of the Old and New Testament are equall in the thing that is signified, though diuers in signes: Which ouer­throweth the carnall reaell presence of Christs Body and Bloud, vnder the accidents of Bread and Wine, in the Sacrament.

De morib. Eccles. Cath. lib. 1. c. 3. S. Austine condem­neth such as worship Sepulchres and Pictures. Et de Fid. & Symb. c. 7. Tale simulachrum Deo nefas est Christiano in Templo collorari, sayth he, condemning the making of the Image of God, and placing it in Churches. In his Booke de Haeres. he sheweth, that the Simonians & Carpocratians were reputed Heretikes: yet the worship of Images and Saints Re­liques is reputed no small part of the Romish Faith.

In his 6. Booke of Confessions, c. 5. hee sheweth, that God perswadeth vs to beleeue Scriptures, condemning such as aske, how wee know that the Scriptures were deliuered to men by the ministration of the holy Ghost. But false and counterfeit Christians, and this Apostate, doe make this question commonly, and beleeue not Scriptures, without Tradition.

Quid mihi est cum hominibus vt ipsi confessiones meas audiant, sayth S. Austine, lib. 10. Confess. c. 2. But the Apo­state and his Apostaticall Consorts thinke it a matter necessa­rie to confesse, and reckon vp all sinnes, and the circumstances thereof, making Confession a necessarie ingredient of the Sacra­ment of Penance.

Finally, it were an easie matter to shew, that S. AVGV­STINE doth discord with the Papists in all those Points wherein they differ from vs; but this may serue for a tasse in the interim, vntill we discourse hereof more particularly in the second Chapter of the Treatise following. Now this is suffi­cient, to shew the falsitie and pouertie of the Translator, and [Page]his Notes and Obsernations vpon S. AVSTINES Con­fessions, wherein most simply and weakely hee endeuoureth to make that worthie Father of his partie. Quid est egere, sayth S. AVSTINE, de Vit. Beat. And he answereth, Sa­pientiam non habere. And againe he sayth. Nihil est aliud habere egestatem quam habere stultitiam. So that by Saint AVSTINES iudgement, this man being void of Wisdome, and full of Foolerie, is but a poore Translator, wracking him­selfe vpon S. AVSTINE, vpon whom he meant to lay the ground of his foolish and vaine Religion. Therein also we may percciue how vainely our Aduersaries boast of Fathers, and especially of S. AVGVSTINE, who in all important mat­ters of Faith are directly opposite vnto them. But lea­uing all further preambular speeches, we will now begin to handle such matters, as the rinegned Translator doth principaelly insist vpon.

THE VNMASKING of a Masse-monger. WHO In the counterfeit habit of S. AVGVSTINE hath cunningly crept into the Closets of many English Ladyes: OR, The Vindication of S. AVGVSTINES Confessions, from the false and malicious Calumniations of a late noted Apostate.

CHAP. I. That S. AVSTINE neuer knew either the Decrees of the con­uenticle of Trent enacted against vs, or that part of the Romish Religion, which the Church of England admitteth not, and which the Apostate and his consorts hold to bee Catholicke.

MVch doe our Aduersaries insist vpon the name of Catholikes and title of the Ca­tholike Church. So doe also all other He­retikes, as saith Lactantius, lib. 4. Diuin. instit. c 30. Singuli qui (que) haeriticorum cae­tus, se potissimum Christianos & suam esse ecclesiam eatholicam putant. But if that be Catholike which at all times, of all Christians and in all [Page 2]places hath beene holden as Ʋincentius Lirinensis aduers. hae­res. teacheth vs, then certes the Doctrine of the Church of Rome is not Catholike.

In the judgement of S Augustine it cannot be accompted either Catholike or soundly Christian.

For first S. 1 Austine referreth himselfe in all matters of faith to holy Scriptures, and speaketh most reuerently of them, Canonica scriptura veteris & noui Testamenti, saith he, Lib. 11. contr. Faust. c. 5. Est in sede quadum sublimiter con­stituta, cujus authoritati seruiat omnis fidelis & pius intelle­ctus. Hee placeth their Authoritie aboue all Councels, Fa­thers, and Popes, and would haue all pious Christians to sub­mit their vnderstanding vnto them; but such as rayled vpon them, and called them a dead and killing letter, and said they were imperfect, obscure, ambiguous, and flexible, he neuer did acknowledge to be Catholikes or Christians.

He neuer beleeued nor knew the traditions of the Church of Rome concerning the consecrating of Crosses and Images, 2 their greasing and crossing of Altars, their-hallowing of Churches with oyle, holy-water and ashes, their consecra­ting of paschall Lambes, Salt, Holy-water, Ashes, the bap­tizing of Bells, the blessing of Priests garments, the mysse­ries of the Masse, their shauing and greasing vsed in giuing Orders, nor the rest of their traditions.

He beleeued not that traditions not written were to be re­ceiued with like affectiō, 3 as we receiue holy Scriptures. Nay contrary, he gaue the highest place to Canonicall Scripture.

That traditions should be added to the rule of Faith was more then he could euer imagine. 4 Sancta scriptura, saith he, Debon. viduit. c. 1. Nostrae doctrinae regulam figit. Holy Scrip­ture giueth vs a fixt and certaine rule. And l. 2. con. Donatist. He accounteth the Scriptures to be a diuine ballancer, wherein Doctrines may be justly weighed. But other ballancers he ac­counteth deceitfull. Non afferamus stateras dolosas, saith he, Vb [...] appendamus quod volumus, & quomodo volumus pro arbi­trie nostro; dicentes hoc graue, hoc leue, sed afferamus diui­nam [Page 3]stateram de Scripturis sanstis, tanquam de the sauris Do­minicis, & in illa quid sit grauius appendamus: imò non appen­damus, sid à Domino appensam recognoscamus.

The Church of Rome beleeueth, 5 that the old vulgar Latine translation of the Bible is authenticall, and neither the He­brew text of the old, nor the Greeke of the new Testament. But S. Austine gaue no such credit to that, or any other tranflation. Nay contrary, lib. 15. de ciuit. D.c. 13. hee pre­ferreth Originals before all Translations. Ei linguae potius credatur, saith hee, vnde est in aliam per interpretes facta translatio. And lib. 2. de doctr. Christ. c. 11. He would haue men to haue recourse to the Hebrew and Greeke text, for the variety of Translations. Lib. 2. de doctr. Christ c. 15. he saith, Translations ought to giue place to the Greeke text of the New Testament.

To come to the Pope who is the founder of the grand I­doll of the Masse, 6 and the Oracle from whom his followers deriue the certainty of their Romish traditions, S. Austine neuer knew the man. Nay, if any man in his time had said, that the Bishop of Rome had two Swords and power to de­pose Kings and dispose of their Kingdomes, and that he was the Vniuersall Bishop of the Church, the head, foundation and Spouse ministeriall of the same, and finally that hee was the supreame judge of Faith, and had Authoritie to make new Articles of the Faith; doth any man thinke, that so ho­ly and wise a man could haue contained himselfe within the limites of patience, hearing such monstrous Paradoxes?

The Schoole doctrine concerning Merites of congruitie and condignitie, 7 Iustice by workes, bodies being in many places at once, and filling no place, accidents nourishing like substances, and yet subsiding without any subiect, Popish dispensations for all flagitious sinnes, Diuels tormenting just mens soules in Purgatory, satisfactions for sinne by Whipping and going Bare-foot, washing away sinnes with Holy-water, and expiating them by knocking the brest, and the Priests blessing, and such other Schoole-points, were [Page 4]not knowne to S. Austine, nor heard of in his time.

All the authenticall Doctrine of the Romish Synagogue is contayned in the Popes decretals and decrees, 8 and was published and confirmed in the second Nicene Synode, in the assemblies of Laterane, Constance, Florence, and Trent. How then could that holy Father know a Faith, that was so long after his time established? Could he Prophecie that the men of Trent would decree that Christians should be justi­fied by the Popes law? That the Images of the Trinitie should bee worshipped with Latria? That Saints and An­gels should be inuocated? That men should beleeue Tran­substantiation, auricular Confession, seauen Sacraments, and such like late doctrines?

S. Austine, 9 lib 11. contr. Faust. c. 5. Would haue all pious vnderstanding made subiect to the high authority of Scriptures. Neither did he beleeue, that the same might be confirmed by any mans writing. Is it then likely, that he should teach or thinke, that Scriptures in respect of vs receiued their au­thority from the Churches of Romes decrees or from the Pope?

That the Pope should bee an infallible Interpretor of Scripture, 10 and supreame Moderator of Religion, S. Austine neuer heard. Nay, disaduowing all the Popes decretals and other mens writings, he signifieth, that hee oweth his consent without all exception, onely to canonicall Scriptures. In quo­rumlibet hominum scriptis, saith he, lib. de natur. & grat. Li­ber sum quia solis canonicis scripturis debeo sine vlla recusatione consensum.

S. 11 Austine neuer prayed to the Virgin Mary, nor call vp­on her and other Saints and Angels, or teach that they were to be worshipped with Dulia. If he had dedicated his Con­fessions to the Virgin Mary, as doth the Apostate his ab­surd translation, I should beleeue, that he had learned some­what from that holy Father.

He neuer beleeued that the Virgin Mary was conceiued without sinne, 12 or that she was the mediatrix or redemptrix [Page 5]of Mankind together with her Sonne, or that her body is al­ready assumed into heauen, as this Apostate her deuout slaue and others hold.

Nor did hee euer teach, 13 that Saints in heauen heard the prayers and vnderstood the thoughts of all men, and in all places here on earth, or that they could helpe them, giue them grace, and deliuer them.

Hee might make a commemoration of the names of the faithfull hence departed, and commend his Mother to God. 14 But neuer taught or beleeued, that his mothers and other faithfull mens soules which he mentioned at the Lords table were tormented in Purgatory.

Hee was no Masse-priest, 15 nor euer offered Christs body really for quicke and dead; nor said Masse for sicke horses as Masse Priests doe.

That Christs body and blood should bee contained vnder the accidents of Bread and Wine, and that seuerally, 16 is so extrauagant a Paradoxe, that it could neuer be found in the holy Fathers writings. Nor could he beleeue, that either reprobates or brute beasts did eat Christs flesh and drinke his blood.

The Sacrament hee neither adored, nor carried it about, 17 nor put it into a Pixe, neither did he allow any such thing done by others.

He neuer confessed his sinnes to the Virgin Mary, 18 or to Angels or Saints, or pray them to intercede for him, as doe Masse-Priests.

Much lesse did hee pray for Christs body, 19 that it might bee graciously accepted, as was the Sacrifice of Abell and Mel­chisedech, and carried into heauen, as doe the Apostates consorts.

This Apostate cannot demonstrate, 20 that St. Austine euer thought, that Salt and Water consecrated would cause Thun­der to cease, and driue away Diuels. Let him bring forth the testimony of any man or Diuell to proue this, and then his deuoted followers may perchance beleeue him.

That Christians should be burned, 21 for holding that flesh may be eaten on Frydayes, or Saints Vigils, as this vnchari­table Apostate and his Teachers beleeue, he cannot prooue that so holy a Father as S. Austine, eyther taught or al­lowed.

The Precepts of the Romish Church, 22 concerning Holy­dayes, Fasts, Masses, auricular Confession, and prohibition of Marriage, were neuer knowne to S. Augustine, nor could be, being brought in by diuers Popes that liued since his time.

Neyther did he teach or beleeue, 23 that Treasons against Princes and States, heard by Priests in Confession, were not to be reuealed; or that the seale of Confession of which the Masse-Priests talke as of a diuine Mysterie, was ordai­ned by God.

Of the cases reserued to the Pope, 24 which are a principall bulwarke of the Papall authoritie, S. Austine neuer heard newes.

Neyther was hee acquainted with the Popes Penitenti­arie Taxe, 25 or the rules of his Chancerie; nor thought it fit, that Periurie, Incest, Murder, and all irregularities, should bedispensed withall, or pardoned for Money.

Finally, 26 all those Heresies and Nouelties which the Ro­manists now hold and maintaine with all sraud and force, were eyther reiected by S. Austine, or vtterly vnknowne vnto him.

CHAP. II. That those principall points of Romish Religion which we reiect, are also reiected and contradicted by S. AVSTINE.

NEyther doth S. Austine onely passe ouer in silence the new-forged Religion of Papists, maintained by this Apostate, but also directly oppugne the same. 1 They euery where vilifie holy Scriptures, as imperfect, difficult, ambiguous, calling them a Nose of Wax, [Page 7]a Delphian Sword, a dead Letter, Matter of Contention. S. Austine contrariwise extolleth them, as placed in a sub­lime place of authoritie, and from them he would haue none to depart. Extat authoritas sacrae Scripturae, vnde mens nostra deuiare non debet, saith he Lib. 3. de Trinit. cap. 11.

They admit Traditions and the Popes Definitions for a Rule of Faith: but this holy Father admitteth no Rule, 2 but holy Scripture. Canon Ecclesiasticus, saith he, constitutus est. ad quem certi Apostolorum & Prophetarum libri pertinent. The words are extant, Lib. 2. contr. cresc. gram. c. 31.

In the same place he would not haue any to iudge of Scrip­ture, 3 but to iudge according to it: but the Pope taketh vp­on him to taxe and iudge of Scripture, yea, to pronounce without it, and against it.

The Apostate and his Consorts esteeme the Scriptures to be hard and ambiguous.S. Austine, 4 lib. 2. de Doct. Christ. c. 9. saith, That whatsoeuer is necessarie to saeluation, is contai­ned in plaine places of Scripture.

The Iesuits muster against vs, Traditions, Decretals, Fa­thers, 5 and such like testimonies: but S. Austine reiecting all the rest, would haue all proofes deriued out of Scrip­tures. Lib. de vnit. Eccles. c. 3. Auferantur, saith he, ille de medio quae aduersus nos inuicem, non ex Diuims Canonicis Libris, sed aliunde recitamus.

They goe about to marke out a Church by Vnitie, Vni­uersalitie, 6 Antiquitie, and Succession: but S. Austine de vnit. Eccles. c. 1. would haue the question of the Church to be decided by Scriptures. Inter nos & Donatistas quaestio est, vbi sit Ecclesia, quid ergo facturi sumus, saith he, in verbis nostris eam quaesituri, an in verbis capitis sui Domini nostri Iesu Christi?

These presumptuous fellowes preferre themselues before Scripture, determining according to the Popes Decretals, 7 what Bookes are Canonicall, and what the meaning is of euery Text: but S. Austine, lib. 2. contr. Cresc. c. 21. sheweth, that neyther any particular man, nor the Church it [Page 8]selfe, is to preferre it selfe before Christ. Now who knoweth not, that Christ speaketh to vs in Scriptures? Ecclesia, saith he, non debet se Christo praeponere. And Confess. 13. c. 23. he would not haue any to iudge of the sublime authoritie of the Booke of God.

They receiue not holy Scriptures, 8 vnlesse the Church, that is, the Pope, propose them and declare them to be Canoni­call. S. Austine, lib. 6. Confess. c. 5. blameth such as are not by Scriptures perswaded to accept them.

They hold the old Latine vulgar Translation to be au­thenticall; 9 but contrarie to S. Augustines iudgement.

Bellarmine, 10 Leo Castrius, Lindaue, and diuers other Papists, taxe holy Scriptures in the Originals, of Impuritie, and Cor­ruption: but contrarie to S. Augustines iudgement, Ep. 108. and Lib. 2. de doctr. Christ. c. 13.

The Bookes of Toby, 11 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, 12 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, 13 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. 14 saith hee knew some that worshipped dead mens Tombes, and Pictures; but [Page 9]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; 15 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: Ʋisible Sacraments, 16 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. 17 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, 18 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, 19 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, 20 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, 21 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. 22 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, 23 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, 24 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 [Page 11]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, 25 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. 26 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. 27 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. 28 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 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, 29 in a [Page 12]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, 30 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, 31 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: 32 but S. Austine held, that originall sinne passed ouer all, and would not free her from this origi­nall corruption.

Finally, 33 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, 1 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, 2 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, [Page 14]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, 3 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: 4 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 [Page 15]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, 5 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, 6 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. 7 & 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, 8 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, 9 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, 10 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, 11 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, 12 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. 13 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. 14 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, 15 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, 16 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, 17 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.

18 Holy Martyrs and true Catholikes in time past suffered [Page 17]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, 19 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, 20 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, 21 the Pope, kissing his foot: but this was neuer practised by ancient Catholikes, or true Christians.

True Christians receiued deuoutly the holy Sacrament, 22 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, 23 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, 24 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, 25 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. 26 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, 27 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, 28 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, 29 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, 30 that Salt and holy Water did driue away euill spirits.

Ancient Christian Catholikes did not say Masses for sicke Horses, 31 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, 32 nor beleeued that any Woodden or Stone Crosse, consecrated by them, was the Foundation of Faith, or a Defence in Aduersitie, or Ʋi­ctorie against the Enemies, as Papists professe in their Pon­tificals, plainely declaring themselues therein to be idola­trous Heretikes.

They doe also beleeue, 33 that our Ladies Image can helpe such as pray before it, and that it is a remedie against Thun­dering [Page 19]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, 34 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, 35 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, 36 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, 37 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 [Page 20]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, 38 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, 39 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, 40 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, 41 together with the certaine know­ledge of God and his will, and with feruent Charitie to­wards [Page 21]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, 42 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, 1 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, 2 who is also the Sauiour of his body. They professe the Pope to be the head of the vniuersall Church.

Wee are taught 1. 3 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. 4 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, 5 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, 6 they say, he left the Pope to be his. Vicar. But of this he sheweth no commission or proofe.

They beleeue also, 7 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, 8 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. 9 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. 10 But the Pope challengeth, not onely to be a Bishop, but a King also.

The Popes Decretals concerning matters of Faith, 11 they say are cleare from all errors: so doe the Turkes also thinke of their Alchoran.

Of holy Scriptures they speake euill, 12 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; 13 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, 14 is the Rule of Faith: But what Rule then hath this Doctrine? Some say, Traditions not written, added to the Scriptures, make vp the entire Rule.

They forbid holy Scriptures to be read in vulgar Tongues to the people, 15 being afraid belike least the light thereof should discouer their false errors and foule deeds.

Contrarie to the Doctrine of the Fathers, 16 they make the Bookes of Tobia, Iudith, Wisdome, Ecclesiasticus, the Ma­chabees, and those peeces of Bookes that are in the old vul­gar Latine Translation, and not in the Originals, to be Ca­nonicall Scriptures, equall to the Law and Prophets.

The old Latine vulgar Translation they make authenti­call, 17 and neyther the Hebrew nor Greeke Originals of the Old and New Testament.

They forbid all interpretations of Scriptures, 18 contrarie to the sence of the Pope, and Roman Church; and might as well forbid all Scriptures.

They teach, that the worship of Dulia is due to Saints, 19 and Hyperdulia to the Virgin Mary.

They worship Images of Gold and Siluer, 20 and fall downe before the workes of their owne hands.

Before a Stock they say Pater noster, 21 and before Images of Stone and Mettall, they say Mater nostra; praying helpe of them, that neyther heare nor see, nor walke nor speake.

They desire the Picture of Christs Face giuen, as is said, 22 to Veromca, to blot out their sinnes, and to bring them to the societie of Saints.

They call vpon Angels and Saints in all places, 23 as if they were euery where present, and could heare their prayers, and vnderstand their thoughts, and could helpe.

Praying to the Crosse, 24 they say, Aue spes vnica, and desire it to encrease instice in them, and to pardon their sinnes.

They giue diuine honor to the Crosse, 25 and to the Images of Christ, and the Trinitie; which is vnexcusable Ido­latrie.

Consecrating a Crosse, 26 they desire it may be to them a Foundation of Faith, and a Defence in Aduersitie.

They beleeue, 27 that the Image of the Virgin Mary can helpe the faithfull, and that the Image of S. Iohn the Euan­gelist hath power to driue away Diuels; as appeareth by their prayers in the Pontificall, when they consecrate them.

They pray without vnderstanding in a strange Tongue, 28 and call vpon Saints and Angels, that neyther are present, nor heare them.

They make the Images of the Trinitie; 29 and not onely of Angels, but mens soules in Heauen.

The Apostle sayth, 30 there is but one Mediator betwixt God and man; they employ all Angels and Saints, as Me­diators.

Yea, 31 they call vpon S. George, S. Katherine, S. Christo­pher, and XI. M. Virgins, yet are not assured, that there are any such Saints in Heauen, or euer were in the World.

In the Masse, 32 the Priest presumptuously taketh vpon him to be a Mediator for Christ Jesus, beseeching the Father to looke vpon his Sonne with a serene countenance, and to send Angels to carrie vp his Bodie into Heauen.

Masse-Priests beleeue, 33 that they are Priests according to the Order of Melchisedech; but the Apostle, Hebr. 5. & 7. sheweth, how that Office belongeth only to Christ.

They beleeue, 34 that Christ is by them continually offered to God: but the Apostle sayth he was but once offered, and that by that one Oblation, he persited all that are san­ctified.

They offer Masses for the redemption of their Soules, 35 as if men were redeemed by Masse-Priests, as well as by Christ.

They say Masses also for Hogges, and sick Horses: 36 which is an intollerable impietie, presuming that Christ dyed for brute Beasts.

They hold the Masse to be a Sacrifice propitiatorie; 37 as if sinnes could be remitted, without bloud: which the Apo­stle denyeth, Hebr. 9.

S. Iohn, 1. Epist. 1. sayth, 38 Christs bloud doth cleanse vs from all sinnes: quite contrarie to the Doctrine of the Ro­manists, holding that sinnes are cleansed by Purgatorie fire, and by our owne and the Saints sufferings.

They whip themselues, 39 thinking by their owne Penance to purge away sinnes, like Baals Priests; not considering, that we are healed by Christs wounds.

The Apostle, Ephes. 2. sayth, we are saued by grace: 40 they beleeue, they are saued by the merits of their workes.

Hee sayth, God called vs, not according to our workes, 41 but according to his purpose, and grace: They hold, that. God doth predestinate and call such as by free-will admit that calling, and iustifie men that first prepare themselues to iustification.

Rom. 9. he sheweth, That it is not in him that willeth, 42 nor in him that runneth: They teach, that euery one that will may be saued, if he run well.

They doe also teach, 43 that God giueth sufficient grace to all to be saued: as if euery one were chosen, and called, and had grace giuen him to beleeue.

The Apostle, Rom. 3. sayth, 44 We are iustified freely by grace, through the redemption that is in Christ Jesus: They beleeue, they are iustified by their workes and merits.

Christ breaking Bread, sayd, This is my Body: 45 These denie that he gaue Bread, or called it his Body.

Christ distributed the Cup to all that had receiued the Bread: 46 They suffer not any but Priests to drinke of the Cup.

They say, 47 Christ did eate himselfe and offer himselfe at his last Supper: but for a man to eate himselfe, it is ab­surd; and for Christ to offer two Sacrifices, was super­fluous.

In priuate Masses, 48 the Priest doth eate and drinke all alone: but that is contrarie to Christs Institution.

Christ bad his Disciples preach the Gospel: 49 The Popes Emissaries preach Traditions, and Doctrine contrarie to the Gospel.

Among Papists, 50 Women baptize, and sometime preach; as Katherine of Siena, and Joane of the Crosse did.

They thinke it is sufficient to beleeue implicitely. 51 Christ sayd, eternall life consisted in knowing God, and Christ Jesus.

They beleeue in a God that neyther made Heauen nor Earth, 52 and in Christ made of Bread, contrarie to the words of the Creed.

Priests take vpon them to be creators of their Creator; 53 as if they had power ouer God.

They beleeue, 54 that Christs Body is in many places at once; as if euery body were not circumscribed by place, and continued to it selfe: now what is this, but to destroy Christs humane Nature?

Christs true Body in the Sacrament, 55 they say, neyther seeth, nor feeleth, nor moueth. How is that Body then a true humane Body, that hath no sence nor motion?

The Masse, 56 they say, is an externall Sacrifice: How then is Christ offered in the Masse, which is not exter­nally seene?

Christ in the Capernaites condemned the reall eating of his flesh: 57 yet doe Papists beleeue, they really eate his flesh and drinke his bloud with their mouthes.

Christ sayth, 58 they liue for euer, that eate his fiesh: Yet Papists say, Reprobates eate his flesh, which cannot attaine eternall life.

59 The Faith of Papists being founded on the Pope and his [Page 27]Decretals is meerely an humane Faith: and therefore not true Christian Faith.

The Cardinals hauing elected a new Pope place him on the Altar, and adore him. Great Princes also kisse his feet, 60 and common people esteeme him as a God.

They forbid certaine Meates and prohibite their Vota­ries to Marrie: 61 which the Apostle 1. Tim. 4. calleth no bet­ter, then Doctrines of Diuels.

They teach rebellion against Princes excommunicated, 62 contrary to the Apostle Rom. 13. that teacheth Obedience.

With their equiuocations and mentall referuations, 63 which they take to bee lawfull, they deceiue not onely pri­uate men, but also publike Magistrates, affirming, denying, and swearing what they list without any scruple of Consci­ence; especially, if they take the Iudge to be incompetent, or themselues not bound to answer.

Neither doe they thinke it vnlawfull to murther Excom­municate persons, 64 being moued with zeale toward their mother the Church. c. Excommunicatorum. 23. q. 5.

The Conuenticle of Constance giueth them libertie to breake their Oathes made with Heretikes. 65 And the Pope, if any be more scrupulous then other, doth easily dispense with them in cases of Periurie.

For Heresie they account it meritorious for Parents to bring word to burne their Children condemned for heresie, 66 and for Children to doe the like to their Parents. They permit for the same cause Wiues to depart from their Hus­bands, and husbands from their wiues.

Neither doe they make any scruple either to defraud their creditors, 67 or to spoyle good Christians, if they be censured as Heretikes: As Mariana and Philopater teach.

They forbid their Masse-Priests, 68 Monkes and Friers to marrie: yet cannot they keepe them out of Brodels. Nay, they forbid not publike Stewes, albeit they thinke it a great sinne for Votaries to marrie.

Before Marriage consummated, 69 they giue permission to [Page 28]either of the parties, that are publikely married to betake themselues to a Monasticall life.

The law of God teacheth Children to honour their Pa­rents. 70 But the law of the Popes Alchoran permitteth Children either to marrie without their Parents consent, or to forsake their parents, and to enter into a Monastery.

For Prisoners to breake prison, 71 and to breake their word and oath giuen to the Gaoler, they hold to be no sinne. And this is a common practise of Masse-Priests and their disci­ples in England.

They thinke it a small sinne to steale things of small va­lue, 72 and to curse and blaspheme, if it be done without pre­meditation.

They teach, 73 that Penance is not needfull for veniall sinnes, and that such offences are done away by knocking of the brest, or by the Bishops blessing, or sprinkling with Holy water.

As if Christ had not made satisfaction for mens sinnes, 74 they teach, that all must satisfie for sinnes committed after Baptisme, eyther in this life or in Purgatorie.

Nay, 75 albeit sinnes be remitted, yet they hold, that euen iust men must satisfie for the penaltie of sinne. As if debtors were to pay after the Obligation is taken vp, and they which owe nothing, were to make payment.

They teach there are 4. 76 Stages or receptacles in Hell, to wit. The 1. of the Damned; the 2. of Purgatorie; the 3. of Children dying before Baptisme; the 4. for the soules of the Patriarkes before Christs ascention. But let them beware they make not their Disciples to doubt of Hell; as their proofes for the other 3. places are weake and doubtfull, and make men deny them.

The wise-man Sap. 3. saith, 77 The soules of the just are in the hands of God, and that no torment toucheth them. Are they then wise, that cast iust men into the fire and torments of Purgatorie.

By Masses, 78 and Indulgences, and Almes, they say Soules [Page 29]are drawne out of Purgatorie: as if S. Peter, and ancient Bishops of Rome, had sung Masses and granted Indulgences to Soules in Purgatorie, or Soules might be freed out of Hell, which comprehendeth Purgatorie.

Christ, say they, instituted Indulgences, 79 but they know not where. The Conuenticle of Trent sayth also, they are wholesome and profitable; but the Germans in Grauam. 3. denie it.

In the Taxe of the Popes Chamber there is a Rate set downe, what is to be payd for Incest, Periurie, Parricides, 80 and all sinnes.

From the Iewes, they borrow Altars, Priestly Orders, 81 and Apparrell, burning of Incense, offering of Paschall Lambes, and such like Traditions.

Sacrifices for the Dead, Purgatorie, consecrated Water, 82 and such like, seeme to proceed from the Gentiles, rather then from the later Iewes.

Because Peter had the Keyes of the Church committed vnto him, the Pope inferreth, 83 that he hath power to make Lawes to dispense against Law, to dispense with persons periured, to dissolue Matrimonie, and to depriue Princes of their Crownes.

Monkes and Fryars, albeit they liue wickedly, 84 yet boast of their workes of supererogation, and hold their professi­on to be a state of perfection.

Generally they establish their iustice of Workes and in­herent Charitie: the iustice of God, in remitting sinnes, 85 and imputing vnto vs Christs iustice, they regard not.

And least any man should except against them for this wicked Doctrine, they giue out, 86 that the Pope defining ex Cathedra, cannot erre, and that the Church of Rome is the ground and pillar of Truth: matters most absurd and false.

Finally, vnlesse the Apostate can proue, that these Doctrines which are aboue specified, are Catholike, himselfe must needes confesse, that neither the Papists are Catholikes, nor their Faith Catholike, or true.

CHAP. IIII. The Examination of the Apostates Title page and his Epistle dedicatorie.

THus hauing declared that S. Austine either knew not the Apostates Popish religion, or else oppugned it, and that Papists cannot by any meanes be estee­med Catholikes, beleeuing and teaching as they doe, it followeth now that we enter into the listes with this Confessionist, and examine his whole proceedings.

In the fore-front and title Page of his booke he promiseth a Translation of S. Augustines Confessions. But how foolish he was and euill aduised to vndertake this worke, both that ho­ly Father himselfe, and this Discourse ensuing will declare. I haue also partly touched this point heretofore. Here it will be sufficient to remember, that hee maketh his Confessions to God onely, and not to Angels or Saints, or to the Virgin Mary, as this idle fellow and his mates vse to doe. He ma­keth his sinnes knowne to God: these fellowes thinke they are bound to confesse all their sinnes in the Priests eares. All his deuotion was to God, who could forgiue sinnes: this Apostates deuotion is toward the Virgin Mary, and to Saints, to whom, if hee be in his right wits, he will not giue power to absolue him from his sinnes. Hee consecrated his confessions to God: this Apostate doth consecrate himselfe and his translation to the Virgin Mary.

A translation I say, so idle, false, malicious and full of er­rours, that he durst not set his name vnto it. Which I take to be done with some cunning, the man (percase) meaning to deny it.

Hee vaunteth that his large Preface will make the Booke more profitable and pleasant. But it had beene farre better, if it had beene shorter; for of harsh and foppish Prefaces the shortest are best. His Discourse is full of obseruations false, vnpleasant, full of poyson and hurtfull, if any of his [Page 31]readers bee so foolish as to giue eare and credit vnto them.

For his Motto or word, hee setteth downe this sentence; Cibus sum grandium, I am meat for the strong, grow and thou shalt eate mee. As if his translation and notes were meat for great men, and sit to bee deuoured of them: which are no­thing but huskes for swine and hoggish and ignorant Pa­pists. S. Austine applyeth these words to God, this Apo­state applyeth them to himselfe and his idle fantasies.

Intimating that his Booke was printed Permissu superio­rum, by the permission of his Superiours, hee maketh a plaine declaration, that like a false-hearted fellow hee renounceth his allegiance to his Prince, and submitteth himselfe to trai­terous Masse-Priests and Iesuites, and other the Popes for­raine factors, enemies to the Prince and State.

Now come we to the Epistle dedicatory directed to the Virgin Mary, a worke full of presumption and vanity. For how could so holy a Virgin accept of such an impure companion; or so faithfull a Christian, allow of this disciple of Antichrist, endeuouring to draw Christians from Christ to serue Belial? Further how can so spotlesse a Virgin ap­proue so corrupt a Translation, and so wicked a Preface, and notes sauouring of nothing, but the spirit of Sathan, seeking by lyes and impostures to abuse the simple.

This blessed Virgin hee slileth the most glorious Queene of Heauen. A stile neyther giuen to her by the Apostles, nor allowed by any Catholike; further, it is a vaine imaginati­on to turne the Kingdome of Heauen into an earthly Princes Court, and to suppose that God is married to a woman.

He addeth, that shee is the joy of coelestiall Spirits, and vn­der Christ the highest hope of humane creatures. As if Angels turned themselues from God, to ioy in the Virgin Mary, or men were chiefly to hope in her. Where did this man learne this tradition, and how doth hee proue, that Angels and men are to ioy in a Creature, and to trust in her, and not to place their glory and hope in God onely. Is this a Ca­tholike [Page 32]point of Doctrine? and will his holy Father define it to bee true?

Behold, sayth hee, a prodigall Child of thine. As if such a wanton young-man, that hath so often runne from his Fa­ther, were the Sonne of a Virgin, and a glorious Queene, as he calleth her, who neuer had any sonne but him, that was also the Sonne of God. A prodigall Child, hee may well call himselfe, as one that hath dissipated his substance, viuendo luxuriose, and which hath deuoured his substance, cum mere­tricibus, as did the Prodigall mentioned Luk. 15. But let him forbeare to call himselfe (a man so debauched) the holy Virgins sonne.

In stead of a glasse of Flowers, as he sayth, hee layeth vpon the altar of the Virgins goodnesse a booke of Pictures, which haue the fame to bee well limned. But first, it is boyes play, to make sport with Glasses, Flowers and Puppets. Next, in earnest he declareth himselfe to bee an Idolater, that ere­cteth an Altar to the Virgin Mary, and offereth sacrifice vpon it. Thirdly, were he not an Ideote, hee would not make S. Austine a limner; and if he were not vayne-glo­rious, he would not suppose, that this vayne Translation were a picture well limned, or compare such brutish con­ceits to Flowers odoriferous, and Pictures beautifull and glorious.

Going on in his absurd allegorising vayne, hee telleth vs, That the colours of the Pictures were mingled by no worse hand then of the holy Ghost, and layd by one of his fore-fingers. As if this absurd and mishapen translation were painted out with fresh colours, or such a discolute and discomposed Painter were a fore-finger of the Holy Ghost, or the Holy Ghost had hands and fore-fingers to paint withall. Further, to speake of S. Austine himselfe, he was not so bold as to say, his Confessions were indited by the Holy Ghost, which be­longeth onely to the sublime authority of holy canonicall Scriptures. Neyther was he so grosse conceited, as to make the Holy Ghost in the forme of a man, or to attribute to him [Page 33]the Art of Limning. This is the worke of this painting Apostate, who hauing rinegued Chris, maketh no scruple to blaspheme the holy Ghost.

Further, hee sayth, his wandering youth in faith and life, doth not discourage him from venturing his translation before the-Virgins eyes. He would haue sayd venting, if he could haue hit vpon the word, for Marchant venturer he was ne­uer: neyther had he reason to venture the sight of so baudie a Worke, before such a Queene as he imagineth her to be; and so contemptible a translation, before her curious iudge­ment. Further, how doth he proue, that the Virgin Mary would or could reade his Booke below, shee reigning in Heauen aboue? And what testimonie can he produce, that he doth not now more wander and goe astray both in faith and life, then he did in his most youthfull time? Italy and Spaine certes are no places to teach reformation, eyther in Doctrine or manners.

Thou flowest from that Sea of Mercie, sayth he, speaking of the Virgin Mary, as a most noble and nauigable Riuer, bearing Bottomes of all Burthens: So he blasphemeth that holy Virgin, supposing her to be a nauigable Riuer, bearing Popish, Turkish, and Pagan Bottomes, and dishonouring her Virginitie, whom he would seeme to magnifie. Fur­ther, like a ridiculous Sot, he maketh nauigable Riuers to flow out of the Sea; which his sences, if hee haue any, might haue shewed him to flow into the Sea, He doth also make the Virgin Mary to flow from the Diuinitie, as if she were a fourth Person in the Trinitie, or as if she were her Sonnes Image.

Christ, sayth hee, payd the price of our redemption out of the stocke of his flesh and bloud which he tooke from his Mother: As if our Sauiour acted nothing with his Di­uinitie, and holy Soule, in the Act of our Redemption, and all his stocke had come from her, and shee, and not Christ, had broken the Serpents head. These are not Ele­gancies, but Blasphemies, of which he hath no small stocke, [Page 34]the stocke of his substance being formerly spent in foraine Countries.

His mercie, sayth he, so lookes, as if his iustice did receiue thereby some wrong: as if Christs iustice could not stand with his mercie. Further, he diminisheth much of Christs mercie, making not Christ, but the Virgin Mary, a naui­gable Riuer of Mercie, capable of all Bottomes. It may be he thinketh, that as Christ saued all Christians, so the Virgin Mary saued Turkes, Infidels, and Apostates.

This Saint repayred the ruines of his former life, and as a broken Bough being bound about, exceeded in strength, as hee telfeth the Virgin Mary. But S. Austine neuer told the Virgin Mary so much, nor did he confesse to her, as this A­postate doth confesse for him, but without commission. Fur­ther, it was not in S. Austines power to repayre himselfe; nor are broken Boughes, being ingrafted, stronger then they were before: were he and his companions ingrafted in Ti­burne Stocks, they would neyther grow strong nor long.

S. Augustine retracted some of his words: But what hath the Virgin Mary to doe with his retractations? this should rather be an example for the Translator to retract his Here­sies, and repent himselfe of his Apostacie. He addeth, that he reuersed all the impure workes of his heart: as if it lay in man, to make his heart cleane, and to repent. This is impure Pelagianisme.

He addeth, that S. Austine gaue himselfe, as it were, into the hands of the foure Winds, to spread him abroad as a most wicked peece of flesh. As if no Winds did blow but foure, and these Winds had Hands, and S. Austine had more wicked flesh then the Translator and his Consorts. He may therefore thinke himselfe happie, that the blessed Virgin ta­keth no note of his words: for if she should reward him according to his deeds, she should for his madnesse commit him to Bedlem, there to be whipped by foure Beadles, vn­till his wicked and luxurious flesh were well chastised for his windie conceits.

Such humilitie (as thou, O sacred Virgin, doest best know) cannot chuse but now be answered with a strange measure of glorie. But first, how doth the Translator know, that the blessed Virgin was best acquainted with S. Austines hu­militie and his thoughts? Did shee better know it, then God Almightie, the searcher of mens hearts? Further, who can say, that by his humilitie he can deserue a strange mea­sure of glorie? S. Austine certes was neuer of this mans humor, who trusted rather to Gods mercy, then to his owne merites.

He did penetrate the consideration of thy matchlesse puritie with a most perfect eye, which in dignitie is next to God, sayth he, speaking to the Virgin Mary. As if this blind Buzzard, which hath neyther perfect eye, nor other good sence, could penetrate S. Austines conceit concerning the Virgins puri­tie, or discerne who is next to God in dignitie. That the Virgin Mary was conceiued without sinne, S. Austine neuer sayd; nor doth he preferre her in dignitie, before Angels. Nay, that exception which is now found put into his 36. Chapt. de Natura & Gratia, seemeth to be foysted in by some Fryar.-Further, S. Austine doth neyther accuse her, nor excuse her. Nay, c. 41. out of Rom. 5. he proueth, that sinne by one man passed ouer all. No where was he so simple, as to talke of the perfect eye of the Virgins Soule; of which the Apostate, whose Soule is dyed in villanie, speaketh: nor doth hee say, that her Soule was wholly free from the least shadow of spot: or, that hee that should charge the blessed Virgin with any sinne, should strip our Sauiour of his honour; as this shamelesse companion, stripping all shame from his face, most falsely affirmeth: for hee hath nothing of the shadowes of spots. Nor was it any dishonour for Christ to be borne of a sinfull Woman, she being ouer shadowed by the holy Ghost, when she conceiued Christ: but that her Mother was ouer-shadowed by the holy Ghost, when she conceiued her, we reade not, nor can it be proued.

He beleeueth, as he sayth, that the holy Virgin was as en­tirely [Page 36]immaculate in the first instant of her Conception, as she is truly glorious by her Assumption. Which argueth, that he is a poore Infidell, hauing no Faith, but that which is built vpon the Dreames of Fryars, and Fables, concerning her Assumption. Dreames, I say, and Fables, contradicted by many of the most learned of his owne side, and not re­ceiued by any true Christians, that build their Faith vpon the Word of God.

The times wherein we liue, he sayth, are deadly sicke of two Infirmities. Which wee confesse to be true, in himselfe and his Consorts: who offend so outragiously in Luxurie and Heresie, that scarce Pagans come neere them in the first, or the ancient Heretikes in the second; maintaining publike Brothels, and giuing themselues ouer to all vncleannesse. They doe also oppugne the true Faith, and vphold most damnable Heresies. And this is not onely found true by experience, but also testified by Petrarch, Boccace, Platina, and their owne Writers, and that in Popes, Cardinals, Masse-Priests, and the most eminent men of that side. Let S. Austine reade what Lecture he will vpon the Anatomie of the Soule, yet if his Soule and Bodie were anatomized, there would be nothing found therein, but Botches, Vlcers, Scabs, and a whole masse of filthinesse and villanie. If then he had any drops of bloud left vncorrupted he would blush and be ashamed to talke of anatomizing Soules, and of deadly sicknesses, himselfe and his Mates being most of all therewith infected, and ruined. But were he neuer so dis­cased, and needed he neuer so much to be carryed to the Hospitall, yet hath he no reason, as he doth, to call her an Hospitall, which commonly is a Receptacle of sicke, scabbed, and vlcered companions.

There was neuer, sayth he, within the Line and Latitude of meere Creatures, so bright a Beame of Truth shot out from the Spheare of immortall Light, nor so cleare a Streame of Puritie from theeuerlasting Spring of Paradise, [...]as that which did sill and euerflow thy most holy Soule; the high [Page 37]example and sweet influxe whereof, doth so helpe to reforme and rectifie the darke and dissolute heart of man. And I, to requite his fluxe of vanitie in part, say, you shall hard­ly finde such a peece of bombasted Barbarisme, such a Line of doltish Dizardrie, and such a frame of allegorizing Pedantrie, as this extrauagant Translator hath here affor­ded vs: Draw out your Lines, and vse your vttermost Art, yet shall you not frame a Modell of a Dizard com­parable to him. Who euer could shoot out such Bolts of Foolerie, and flow with such excesse of Inke-pot phra­ses, but hee, that is steeped in the Popes Close-Stoole, and shaped by the Rules of irregular Ignatians? The blessed Virgin hee disgraceth with his exorbitant phra­ses, and maketh an Idoll of her whom he desireth to mag­nifie; signifying, that Grace did flowe from her, as a Goddesse.

Hee prayeth to the Virgin Mary, that neyther the Mist or Fogge of Sensualitie may detaine him, nor the side Wind of Vanitie diuert him, nor the contrarie Wind of Im­patience tosse him: as for the Pyrate of Heresie, he presu­meth he needeth no more to feare, least he be drowned by him. But had wee no other argument to disproue the in­tercession of the Virgin Mary, this one were sufficient to ouerthrow it: for notwithstanding all his importuni­tie, wee see hee is ouerwhelmed with Mists and Fogges of Lust and Concupiscence; his Vanitie and Pride hath diuerted him from all Goodnesse, contrarie Windes and Discontent hath bereaued him of his Sences, and neuer was any of his Consorts more deepely plunged into Here­sies. But so it fareth with those, which leauing Christ Jesus, the Fountaine of liuing Water, digge to themselues Cestern [...]s that hold no Water, and flye to the intercession of the Virgin Mary, of Angels and Saints.

CHAP. V. Herein the Apostates absurd tedious and malicious Pre­face is scanned and refuted.

THE principall marke vnto which the Prefator and Translator directeth all his bolts; is first, to proue himselfe and his Popish consorts to bee Ca­tholikes, and next to conuince his Parents, good friends and Countrimen to be misbeleeuers and Heretikes.

But how farre wide he shooteth in the first, I haue alrea­dy by sound arguments declared. The same will also more euidently appeare by the answer made to his Obiections, and by the whole Discourse ensuing. The second shall ma­nifestly bee demonstrated as well by our publike Confessi­ons, which containe nothing but sound Catholike doctrine, as by his vayne friuolous and calumnious opposition in his Preface and idle Annotations. See then I pray you the pride and presumption of this rinegate, who at his first set­ting forth, taketh that as granted, which in all his tedious Discourse he shall neuer be able to proue. For how can hee call himselfe and his fellowes Catholikes, whose Doctrines reiected by vs are a composition of old and new Heresies? And how can hee deny vs that title, whose Faith is wholly Catholike and Apostolike?

Hee presenteth vs, as hee professeth, with a translation of S. AVSTINES Confessions. A poore present, God wot, and nothing worth our acceptance, being first as it seemeth rather turned out of Spanish, then Latine, and next diffe­ring from the Originall in diuers places; and thirdly, being corrupted with false Notes and glosses. Hee presumeth it will be profitable and not vnpleasing; so Geefe beleeue their owne Goslings to be goodly birds. He addeth, that the subject will bee now and then hard. As if euery Schoole-boy could not translate S. Austines Confessions, as well as hee, or any Discourse could be more easie.

As the beauty of a person, saith he, consisteth in Complexion, proportion, and motion. So he would proue S. Austine to bee excellent in the complexion of his Soule, the proportion of the parts of his Booke, and the actions of his Life. A similitude borrowed from his skill in discerning the beautie and com­plexion of his out-landish Mistresses, but euill befitting this Subiect. For first, what likenesse is there betweene Men and Bookes? Secondly, when did he euer see the com­plexion of S. Austines Soule? Thirdly, what beauty is there in the distinction of the Chapters made by some ignorant transcriber of S. Austines Confessions? Lastly, what ma­keth this tale of faire Complexion, decent proportion and mo­tion, to his euill fauoured translation, and jeiune Preface and Notes?

He pitieth some Critickes offended, as hee saith, with some tautologies of this Booke; But such Critickes pitie rather the translators Morologies and Pseudologies, handling an argument vnfit for such a person, and with diuers lies com­mending his owne friends, and taxing his aduersaries.

Vanting of his labours he saith, It was not in his will to commit the least fault: but what if ignorance and partiali­tie haue caried him into faults and errours: shall wee accept his will for excuse? In the Preface and Translation you shall find faults, lyes, and corruptions, such as will easily conuince this vayne brag.

Hee taxeth some for falsifying and corrupting S. Austines bookes, De ciuit. Dei, and his Meditations. But his re­proofe is easily answered. For first, he doth not, nor cannot shew any proofe of the corruption of S. Austines bookes, de ciuit. Dei. Secondly, the booke of Meditations attributed to him, is not his. I haue seene it vnder the name of An­selme. Others attribute it to some later Schoole-man; and Master Rogers doth not so much translate the booke of Meditations, as frame a new Discourse vpon that ground.

But, that the beleefe and practise of S. AVGVSTINE, and the Church of his time, is fully agreeable to the Roman [Page 40] Church at this day, and different from the Church of England, as he affirmeth, cannot bee proued out of any of S. Augu­stines workes. This I haue cleerely demonstrated before. Now I say onely hee cannot proue, eyther the mysteries of the Masse, or the Popes vniuersall Monarchy, or the 7. Sa­craments and Indulgences, or the Decrees of Trent which wee refuse. Onely it is easily proued, that hee is an aduer­sary of this Church of England, and so hee professeth himselfe to bee. He is also an enemy of his Countrey and the State, and a slaue of Antichrist, albeit hee doth not professe it.

Hee complaineth of the great difficulty of Translating this Booke; and yet a Child of 15. yeares old might well haue translated a harder Booke then this. And if his betters thought so, as well as himselfe, both hee and his betters were poore, weake and ignorant Translators.

The sentences of S. Austines Confessions are no such deepe matters, but they may easily be vnderstood. But to find Sentences, that grew on the tree of S. AVSTINES soule, and to gather them with Flewers and dowe vpon them, is an absurd conceit, and altogether impossi [...]le. Neuer were any such Trees, Flower, or Dew heard of, but in the Apostates harsh stile. Let him rather beware of sentences growing out of Tiburne tree, and of treacherous Doctrines taught him by Masse-Priests, Monkes and Ignatians.

Hauing finished the Translation, he found, as he confesseth, That hee had much mistaken the sence of diuers places. And euery man that is not obdurat, will yeeld, that hee sayth it truely. But that he reformed his mistakings, it apeareth not. Nay, we iustly doubt he made the matter worse.

By his most significant and sententious soule, saith hee, his penne is thrust into so little roome. A strange and monstrous kind of guibrish, for who euer heard before of a significant and sententious soule, and a penne thrust into a little roome? but if S. Austine spoke significantly, how could hee speake so obscurely, as is pretended? If the Apostates tongue were [Page 41]wedged in a wimble hole, would he speake darke sentences thinke you?

The Heresie of the Manichees, saith he, is layd vnder the ashes of obliuion. And yet in his Popish doctrine concer­ning prohibition of Mariage to elected Priests, in the ex­tending of Christs body into diuers places, in the destructi­on of Christs humane nature, and the Communion vnder one kind, it is againe reuiued.

The arguments of the Chapters, hee saith, are not S. Au­gustines. A very profound Speculation. He might also haue added, that the meaning expressed in his Translation is not S. Augustines, but that shall appeare hereafter.

Going about to commend his Booke of Confessions, hee saith, He will borrow the wordes of Ribadineira. And I doubt hee borrowed some light from his Spanish translation. But if he had chosen out a hundred, hee could not haue encoun­tred a more wicked enemy of Religion and the State, nor a more false and treacherous companion then that Jesuwide, who translated and amplified that scandalous Libell of Sanders, De schismate, deuised of purpose to the disgrace of the Kings of England and this State.

The Iesuite compareth his Learning to a Spring, that riseth and runneth perpetually. And yet Masse-Priests and Fryars drinke rather of the puddle Decretals of the Pope, then of S. Austines cleare Spring.

Hauing vowed Chastitie to God, sayth the Translator, he retyred, in the companie of two friends, into a solitarie house, where he spent three yeeres in meditation of Scripture, Prayer, Fasting, and other Penance. But first, it is most vntrue, that he vowed Chastitie, or other Monkish Vowes: secondly, he was no longer there, then he pleased himselfe: thirdly, he read Scriptures, which Monkes vse not much to doe now: 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. [Page 42]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 [Page 43]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. Ʋt justi ficrent merita non fuerunt, sayth he, Epist. 150. And in his Preface in Psal. 31. Nihil boni [Page 44]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 Catholike visible Church, but of one blinde Pope, that is the E­nemie of the Church. Fiftly, how can the Vniuersall Church conuene, to iudge all Controuersies? And what reason hath any to follow the Church before Christ; or to heare the Church, iudging in her owne Cause? Sixt­ly, the Traditions of the Romish Church, concerning the Popes power, the Masse, and siue new Sacraments, and their formes and matter, were neuer knowne, eyther to the ancient Church, or to Saint Austine. Seuenthly, hee neuer knew the Moderne Church of Rome, or beleeued, that the Catholike Church was visible, or supreme and finall Iudge.

Hee declareth, what a pestilent thing Heresie and Schisme is, as the Apostate confesseth. But what is that to vs, that are true Catholikes, and maintaine the Vni­tie of the Apostolike Church? It toucheth rather the [Page 46]pestilencie of this Apostate and his Companions, who hauing abandoned Christ, adhere to Antichrist. and beeing diuided from the Apostolike Church, embrace the Heresies of Trent, and Schooles in part condemned, or else not knowne to the ancient Catholike Church, or to S. Austine.

S. Augustine held that which in his time was taught by the Fathers, and was beleeued by the vniuersall Church. But this Rinegate and his adherents embrace the nouelties of Schooles, and errors of the Pope, and the Conuenticle of Trent, albeit they were neuer beleeued by the Church, nor taught by the Fathers. And of these erroneous Do­ctrines I haue touched many particulars heretofore.

That holy Father, Lib. de vnit. Eccles. declareth how the Church was knowne by Scriptures, and not by those false Markes which the Pope and his Supporters thrust vpon it. By Scripture also wee plainely discerne, that the Apostate and his fellowes are a packe of wicked Heretikes and Schismatikes, and no Communion of Saints, or Catholike Christians.

The Donatists denyed the vniuersalitie of the Church, and sayd it was perished in all places saue in Afrike, and in the Communion of the Donatists. S. Austine therefore disputing against them, confoundeth this Rinegate and his Apostaticall fellowes, who confine the Church within the Limits of the Popes Diocesse, and Territories of the Roman Obedience, holding it to be fallen and vanished away in all other places. As for vs, we neyther denie the Church to be vniuersall, nor hold, that Christs Catholike Church can perish or faile, although this shamelesse Companion doth impose this Error vpon vs; whom he maliciously cal­leth Caluinists and Lutherans, foming out his rage against his Parents, Friends, and Countreymen.

That the true visible Church is Judge of Controuersies, and cannot possibly erre, is not any Doctrine of S. Augustines. but an absurd Error of this Rinegate. For first, eyther the [Page 47]Church iudgeth her owne Controuersies, and so sitteth Iudge in her owne Cause; or the Causes of Strangers and Infidels, who will not heare her Sentence. Secondly, S. Au­stine neuer appealed to the Pope, but to Christ and his A­postles. Thirdly, neuer doth the Church meet, to iudge any mans Cause; nor ought Bishops to iudge otherwise, then according to holy Scriptures, iuxta Legem [...]eius, as Moses sayth, Deut. 17. Fourthly, the Church of Afrike, of which S. Austine speaketh, contr. Epist. Fundam. c. 5. is not now visible, nor extant in the World. Fiftly, it fol­loweth not, because the Church moued him to beleeue the Gospel, that therefore the same is supreme Iudge: for any man or woman may induce a man to beleeue the Gospel, yet euery one is not a supreme and infallible Iudge. Sixt­ly, the Church of Ephesus, Corinth, and Galatia, was some­time a true visible Church, and yet it is now fayled, and subiect to grosse Errors, and neuer was the supreme Iudge of matters of Faith. Neyther is it materiall, that the Truth remaineth in the Belly of the Church, as S. Austine sayth in Psal. 57. for the Truth remained in the Church of the Colossians, Thessalonians, and Philippians, yet neyther were these Churches supreme Iudges, nor did they alwayes abide in Truth: and whatsoeuer wee thinke of them, yet the Truth abideth not alwayes in the Head, Belly, Legges, or Chayre of the Pope.

If any feare to be deceiued, sayth S. Austine, Lib. 1. con. Cresc. c. 33. let him consult the Church, which without doubt­fulnesse the holy Scripture doth demonstrate. And therein we willingly follow his aduice, consulting the Church of Eng­land. But the Aduersaries doe contrarie, consult the Syna­gogue of Rome, composed of Popes, Cardinals, Inquisitors, Woluish Prelates, Masse-Priests, Monkes, Fryars, Nunnes, and ignorant people, knowing nothing of the Faith, which neyther Scriptures nor Fathers demonstrate, vnlesse it be in Babylon, Apocalypse 17.

He sayth further, that no man can be saued, but in the Ca­tholike [Page 48]Church: and so say wee. But wee denie the Syna­gogue of Rome, despising holy Scriptures, and adulterating the Doctrine of Sacraments, giuen vs by Christ, to be that Church. They may pretend to be Catholikes, as other Heretikes doe, and sing Alleluia, De Profundis, Aue Sancta Crux, and Salue: Regina; but out of the Catholike and A­postolike Church, as they hold, the new Creed of Trent, and Doctrine of Schooles, they cannot be saued. Greased and salued they may bee, but saued they cannot be.

And hereof he bringeth another reason, De vnit. Eccles. c. 16. because they haue not Christ for their head, and this is proued because they haue the Pope for their head; nay, they haue Antichrist for their head. They also hold the he­resies of the Simonians, and Carpocratians, Angelikes, Colly­ridians; Nudipedales. Manichees, and Pelagians.

The bookes of Tobia, Judith, Wisdome, Ecclesiasticus, and the Machabees, S. Austine neuer made equall to the Law and Prophets. Nay, he denyeth them to haue beene repu­ted Canonicall by the Church before Christ, albeit in re­gard they contayned Precepts of manners they were read in the Church, and in a generall signification might be cal­led Canonicall.

Of S. Peters primacie, this prime Disciple of Antichrist hath little reason to prate. For first, S. Augustine giueth him no command or superioritie ouer the Apostles, but one­ly a prime Place in order in respect of his feruor, Age and Vertue. Secondly, hee had no power to depose Princes, or to make Lawes; This belonged to the Councell, that, ney­ther to any Apostle, nor any Councell. Thirdly, the Pope neyther feedeth Christs sheepe, nor loueth Christ; nay, he is more like to Nero, then to Peter. Fourthly, the Bishops of Rome had no Apostolicall Prerogatiue, nor had they power ouer Scriptures, mens Consciences, Princes or all other Bi­shops. Lastly, the Bishops of Afrike, and among others S. Austine, thought themselues in no degree inferiour to the Bishops of Rome.

S. Austine, contr. part. Donat. where hee speaketh of the Rock, against which the proud gates of Hell cannot preuaile, vnderstandeth S. Peters Confession and Doctrine, and not the succession of Popes, as this Popelin would haue it. For, against Marcellinus the gates of Hell preuayled, and no strength is there in the Succession of the rest. Secondly; nei­ther doth hee call S. Peters feat an Episcopall feat of Peter, as this false Translator hath turned it, but onely an order of Bishops, In ordine illo Patrum, quis cui successit videte, are his wordes. Thirdly, hee doth signifie, that other Bishops were as well Successors of Peter as the Bishops of Rome.

To end this point concerning his Judgement of the Church and the visible head thereof, saith this visible and palpable Sot, as if S. Augustine had euer taught, that the Pope was the visible head of the Church, or that his Decrees and De­terminations were the determination of the Church. What a brainlesse head and brazen face hath the Apostate to af­firme this?

The succession of Priests, saith S. Austine, kept him in the Church. But not the personall Succession of them, nor the Suc­cession of Popes, as this Rinegate impudently affirmeth. Further vntill S. Austines time the Bishops of Rome and o­ther the Successours of Peter continued in the Catholike Faith. But now the Popes are Apostated from the Faith, and haue abandoned the office of Bishops; professing new Do­ctrine, and assuming to them a new Office.

S. Austine De anim. & ejus Orig. lib. 3. c. 4. beleeued not, That Iufants dying without Baptisme could obtaine remission of originall sinne. But neyther hee, nor the Schoole-men say, that all not Baptised are necessarily damned, holding, that beside the baptisme of Water, there is a baptisme of Blood, and of the Holy Ghost. S. Ambrose doubted not of the sal­uation of Valentinian, albeit hee dyed vnbaptised. And the same is the opinion of the vnbaptised and beleeuing Thiefe, and such Martyrs as shed their blood for CHRIST.

For the Popish reall and externall Sacrifice of the Masse, [Page 50]S. Austine speaketh no one word, howsoeuer it pleaseth this slaue of Antichrist to vouch him for it. He doth not so much as once name the Masse, or say that Christs Body was really offered vnder the accidents of Bread and Wine. The sacri­fice he speaketh of, was onely a memoriall of the sacrifice of Christs death; and Monica was onely remembred at the Altar, as other Christians, Patriarkes, and Martyrs were, al­beit her soule was not in Purgatorie.

Papists also build Churches to Martyrs and Saints, and call vpon them, contrarie to the Doctrine of S. Austine, Lib. 22. de Ciuit. Dei, c. 10. who albeit they were named in the Mysteries, yet denyeth that eyther they were called vpon, or had Temples built vnto them.

Lib. 17. de Ciuit. Dei, c. 20. hee admitteth none to be Priests after the Order of Melchisedech, or Mediators of the New Testament, but CHRIST IESVS: Sacerdos ipse Noui Testamenti, & secundum Ordinem Melchisedech. But this Apostate supposeth, that his Masse-Priests are after the Order of Melchisedech, and that Saints canonized by the Pope, are Mediators of the New Testament, albeit neyther New nor Old Testament was established in their bloud.

We adore Christs flesh, sayth S. Austine, allegorically ex­pounding the words of the 98. Psalme: but not in the My­steries, as this Patron of the Mysterie of Iniquitie affirmeth; nor doth he speake of the Sacrifice of the Masse, as this Dreamer imagineth: for he speaketh of the spirituall eating of Christs flesh, that is adored when it is beleeued, and spi­ritually receiued by Faith. That Christs flesh was vnder the accidents of Bread and Wine, and really contained in the Priests hands, neyther did S. Austine, or other Fathers be­leeue; for that were nothing else then to betray Christ; as did Judas, into the hands of Theeues. That Christs Body is to be eaten with the mouth, he vtterly denyeth: Non hoc corpus quod videtis mandueaturi estis, sayth he.

Againe, in Conc. 1. in Psal. 33. expounding these words, Ferebatur in manibus suis, he vnderstandeth them of the Sa­crament [Page 51]in Christs hands; for speaking properly, he sayth, No man is carryed in his owne hands: which words the Pre­facioner eyther marked not, or wilfully diffembled.

Prayers for the dead, inferre not the Doctrine of Purga­torie; as the place of the 2. Machab. 12. albeit corrupted, and his Booke de cura pro Mortuis, doth declare: for ney­ther doth he there mention any Purgatorie, nor did he euer thinke, that his Mothers soule was in Purgatorie. In Enchi­rid. ad Lament. hee speaketh of purging small faults, but very doubtingly: but that Christians were to satisfie in Purgatorie for sinnes, whose guilt was remitted, hee neuer taught nor imagined. Aërius was condemned as an He­retike, as Augustine relateth Haeres. 53. de Haeres. ad Quod­uultd. but it was because he was an Arrian. He was repro­ued also for denying, not Sacrifices and Prayers for the Dead, as this Apostate, lying most deadly and impudently, affir­meth, but a Commemoration for the Dead, then vsed, wherein Martyrs and holy Saints were mentioned. As for the Sacrifice, 2. Machab. 12. it will profit the Apostate but little, being offered for the Damned.

In his second Sermon vpon the 88. Psalme. S. Austine would haue Saints Feasts celebrated with sobrietie. But what maketh that for innocation of Saints, or celebrating Masses in their honour? Further, these words seeme to be patched to the end of the Psalme by some idle Monke, that was zea­lous for his Belly, and more willing to feast then fast: for neyther haue they any connexion with the words going be­fore, nor was it the vse to celebrate Feasts in S. Austines dayes for other Saints then Martyrs, as appeareth Lib. 20. contra Faust. c. 22.

That S. Austine proued Prayers to Saints and Angels out of Scriptures, is a most grosse Vntruth, vttered by a lying Apostate. In the 21. Booke de Ciuit. Dei, c. 27. alledged by him, is no such matter sound: Nay, in the 22. Booke de Ciuit. c. 10. he condemneth the inuocation of Martyrs. And Lib. 10. Confess. c. 42. & 43. sheweth, that the Office of [Page 52]Reconciliation and Mediation betweene God and man, be­longeth to Christ onely, and not to Angels or Saints.

In the 22. Booke de Ciuit. Dei, c. 8. diuers Miracles are reported, as wrought some by holy Earth, some by Reliques, and some by other meanes. But the whole Discourse sauou­reth rather of the Veine of some Monke, or writer of Le­gends, then of so learned and graue a Father. Howbeit, whosoeuer is the Author of that Addition, he neyther men­tioneth the Masse, nor inuocation or prayers to Saints, for which by the Apostate it is vainely alledged; nor sayth, that Miracles were wrought by such superstitious Tricks.

In his Booke de Grat. & Lib. Arb. c. 16. he sayth, It is certaine we keepe Gods Commandements, if we will. But he sayth not, it is in the power of the will to keepe Gods Commandements, or as the Apostate inferreth, that man hath possibilitie to keepe Gods Commandements: For present­ly the holy Father addeth, That our will must be prepared of the Lord, and that we can doe nothing, vnlesse it be giuen vs of God. Further, to hold that man by his will can fulfill the Law of God, is Pelagianisme. Lib. de Nat. & Grat. c. 43. Wee must, as he counselleth vs, demand grace of God, that we may doe that which we cannot otherwise. But what need Grace, if the Will had power sufficient to 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 [Page 53]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 [Page 54]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 Free­will: 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. [...]. Tract. 49. in Joan. Lib. 1. de cousens. Euangel. c. 35. lib. 3. centr. lib. Petil. c. 6. and lib. 3. cantr. d [...]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 Nu [...]. & Co [...]o [...]p [...]. 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 h [...]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 [Page 55]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 [Page 56]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 [Page 57]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, [Page 59]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 when he wrote his Booke. A high point of the Translators learning; as if old men could not write the storie of their younger yeeres: the Translator him­selfe, if he please, may write what he did in the Brothels of France, Italy, and Spaine, when he was younger then now.

Further he chargeth vs, as if we should say, that S. Austine was but a young man when he wrote his Confessions, and that afterward he grew wiser. As if any of vs did taxe S. Au­gustine of indiscretion, for writing this Booke: if he know any such, why doth he-not name them? if he name none, himselfe seemeth to be a false accuser; who albeit growne in yeeres, is neyther more honest, nor wise, then when he was young.

He in his Retractations, sayth he, confessed his sinnes and good deeds. An example which the Aduertiser meaneth not to follow: for his enormious sinnes he will not confesse, and good deeds I know none he hath to relate.

He addeth, that his Confessions much pleased many of his Bre­thren. Yet we heare of no Confession, that this prodigall, and Popish Apostate hath made, nor doth he greatly care to please his Parents, Brethren and Friends; neyther doth his Translation please any man, but himselfe.

S. Austine in his fourth Booke of Confessions, saith, Hee made rather a light Declamation, then a serious Confession. But the aduertiser although hee make both idle Declamati­ons and friuolous and false Annotations, yet neyther in jest nor earnest doth hee confesse his faults, but rather proud­ly and vaine-gloriously boast of his doings.

In the end the Aduertiser beseecheth his discreet Reader to admire the humility and exactnesse of the Saint. A request that concerneth himselfe nothing, that is neither Saint, nor hum­ble, nor exact, nor discreet; nay, foolishly hee admireth himselfe and his doings, albeit, his Prefaces, Notes and Ad­uertisements, containe nothing but foolery, vanity and lyes.

S. Austine, saith the Aduertiser, beleeued what hee taught. But neyther did hee teach any thing in fauour of his Popish Heresies, nor preiudiciall to the Faith of the Church of Eng­land. Vainely hee boasteth that the moderne Faith of Rome is Catholike; But we haue conuinced it to be neither Catho­like, nor Apostolike, nor true. Let him answer to our argu­ments, and hee shall be forced to confesse so much himselfe.

This aduertisement therefore, howsoeuer it pleased the Translator therein to mention S. Austines Retractations, maketh nothing for his owne glory and commendation. He should haue shewed more wisedome, if hee had retracted both his Preface and Aduertisement.

After his Aduitisement he confesseth, that his Copie was e­uill written, and that many errours escaped in Printing. But this should easily haue beene pardoned, if that his whole la­bour had beene well performed, and grosse Errours had not been committed in his Preface, Annotations and Translati­ons. Now then wee come to speake of his Annotations and Translations reserued for the last Chapter.

CHAP. VII. Of the false, wicked, and absurd Annotations of the Apo­state vpon S. AVGVSTINES Confessions, and how euill-fauouredly they and hee answere the Text.

SAint Augustine, in the first Booke of his Confessions, Cap. 2. Doth inuocate his Lord and God, which made Heauen and Earth: and which notwithstanding was not contayned in them. But this Apostate and his fel­lowes doth inuocate and call vpon Angels and Saints; yea, vpon their God of the Altar, that neither made Heauen nor Earth, nor any thing else, but as themselues say, was made by a Priest, and is contayned vnder the accidents of Bread and Wine, and shut vp in a Pixe, and hanged ouer the Altar. This the Apostate did well perceiue, made not for his profit; and therefore hee was content to passe by this Chapter in sad silence.

Chap. 4. S. Augustine saith, Supererogatur tibi vti debeas, which the Apostate translateth thus: By our Supererogation thou becommest our debtor; and noteth, that God maketh vs able to doe workes of Supererogation. But neyther doth that holy Father say, or thinke, that God was made our debtor for our Workes, but onely for his Promise, nor account Monkish vowes to be workes of Supererogation, nor teach, that man was able to performe the whole Law and more.

Chap. 5. lib. 1. the Translator noteth, That S. Austine did oblige God to bee good vnto him. A patch stitched to the Text and not in one word signified by that holy Father, and most false. For by what obligation can God, that is aboue all, be obliged to a sinfull man, that is so farre vnderneath him? Nay, in this very Chapter hee declareth his sinnes against himselfe, and confessing the impietie of his heart, and dis­claiming his Merites and Workes, saith, Hee will not stand in judgement with God.

In the Margent, Chap. 10. the Translator noteth, that [Page 62]there are Sectaries who blasphemously affirme, that God appoin­teth men to sinne. But he durst not name any party, least tou­ching M. Caluin, he should be deprehended in a manifest Lye, and conuinced of his ordinarie Crime of Calumniati­on. Howbeit, if men should appoint men to worship the Pope, and to embrace his Heresies; to worship Saints and Images, after the practise of Rome; to rebell against Princes excommunicated by the Pope, which the Apostaticall Facti­on of Rome sayth he doth; then by their Doctrine he should appoint men indeed to sinne. Wee say, onely God forbid­deth all sinnes, and directeth all mens actions.

Chap. 11. he obserueth the vse of signing with the Crosse: but S. Austine there speaketh of signing and salting Infants newly come out of their Mothers Wombe, and sometime before Baptisme; Ceremonies not now vsed in the Romish Church. Hee talketh therefore of no matters of Faith, nor helpeth the Translator, who so often and superstitiously abuseth that signe.

S. Austine, Chap. 13. toucheth the buyers and sellers of Grammar: but the Translator addeth Rules, as if Rules of Grammar were sold, so that a man might haue licence to speake false Latine. In Rome the Pope selleth Rules, Lawes, and Dispensations; but the Translator careth for none of that, nor doth the Pope care for Grammar Rules, or good Latine.

Lib. 1. Chap. 16. S. Austine speaketh of a Floud: but the Translator turneth it into a Torrent, and noteth in the Mar­gent, A noble Discourse; as if it were a noble thing to talke of Torrents of Custome, and drying vp of Flouds. Afterward he talketh of learning these words, the Golden Shower, the Lap, the Ornament, and the Temple of Heauen; and the Tran­slator noteth an extreme abuse still on foot, but sheweth not what it is, nor wherein it consisteth. These words, Qui tem­pla Coeli summo sonitu conculit, he translateth thus, which shakes the whole Vault of Heauen with his soueraigne Voyce: as if the Heauen were like a Vault of a Cellar, and euery great [Page 63]noyse were a soueraigne Voyce. O the soueraigne dizardrie of a transcendent Translator, whose words soare aboue all vnderstanding and reason!

God is the Centre of all true sweetnesse, sayth the Apostate in a Marginall Note vpon the first Chapter of the second Booke of Confessions. But in the Text 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 [Page 64]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 [Page 65]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 [Page 66]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 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 [Page 67]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, [Page 69]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; [Page 70]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 [Page 71]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 [Page 72]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 [Page 73]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 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 [Page 74]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 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 [Page 77]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 [Page 78]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 [Page 79]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 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 [Page 81]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. [Page 82]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 Scriptures, but the Pope challen­geth [Page 83]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 [Page 84]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.


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