THE UNMASKING of a Massmonger.  
WHO IN THE SERGEANT Habit of S. AUGUSTINE hath cunningly crept into the Closets of many English-Ladies.  
OR, THE VINDICATION of Saint AUGUSTINE'S Confessions, from the false and malicious Calumniations of a late noted Apostate.  
By M. S. D. of EXETER.  1. TIM. 1.19. & 20. 
Having Faith and a good Conscience, which some having put away, and as concerning Faith have made shipwreck.  
Of whom is HYMENIUS, and ALEXANDER, whom I have delivered unto Satan, that they may learn not to blaspheme.  PSAL. 22.16. 
Dogs are come about me, and the counsel of the Wicked hath assaulted me.  
LONDON. Printed by B.A. and T. FAUCET, for NICH: BOURNE, and are to be sold at his Shop near to the Royal- Exchange. 1626.   

TO THE RIGHT WORSHIPFUL, AND HIS VERY WORTHY Friends, Sir BAPTIST HICKES Knight, and the good Lady his Wife.  
AS the holy Apostles, Right Worshipful, so all faithful Christians derive their faith from CHRIST. Acceptam à CHRISTO disciplinam fideliter nationibus assignarunt, saith 
* De prescript.  TERTULLIAN, speaking of the Apostles. He is the Foundation that cannot fail, and the Truth, that cannot err; and therefore, are the Faithful said to be built upon the Foundation of the Apostles and Prophets; 
Ephes. 2.  because they first Preached CHRIST, the only Cornerstone, and main Foundation of the Church. Upon the Foundation of CHRIST and his Apostles both St. AUGUSTINE and all the ancient Fathers built their Faith.  
Do we then think, that the Translator of St. AUSTIN'S 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 poison of his Heresy cannot be found in that holy Father's Works. All his Confessions are directed to GOD, and neither to Saints, nor Angels, nor to the Virgin MARY, as is the use and practise of the Synagogue of Rome. The Pope's two Swords, and his triple Crown, his supreme Power to judge, his Cardinals, hierarchical Orders, and Universal Monarchy over the whole Church he knew not. The real presence of CHRIST'S Body under the accidents of Bread and Wine, and the eating thereof by the mouth of the Faithful; yea, by the mouths of the Reprobate and brute Beasts he never taught. Neither did he teach the monstrous Doctrine of Transubstantiation and the reft of the abominable Heresies, established against us in Trent.  
Hungry Dogs may dream of Bread. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith THEOCRITUS in Piscatorib. And as ATMANASIUS saith, in Apolog. Defug. Heretics forge opinions according to their own pleasure. Pro libidine sua id opinâtur quod volunt. But Truth will always stand firm.  
Wherefore, seeing this Apostate, so unkind to his Parents, so false to his Country, so malicious to Religion, hath some years since published St. AUGUSTINE'S Confessions, translated into English, in a long Preface, and diverse false marginal Notes, Observations, and Calumniations, endeavouring to induce the simple to dislike the Truth professed in this Church, and to affect and approve the corruptions of Popery, as if S. AUGUSTINE did favour his Sect, and dislike our Confession; I have thought it a Work worth my labour, to Vindicate that holy Father out of this impure fellows false fingers. Not that you need to be resolved of the truth of Religion, wherein I know you are firmly established; but to the end, that what I writ for the establishing of the weak, coming forth under the Patronage of your name, might remain as a perpetual testimony of that love and respect, which I have borne and always shall bear you.  
These fellows impudently arrogate to themselves the Name of Catholics. But, as ATHANASIUS saith in his 2. Orat. against the Arrians; How can they be reputed among the members of the Catholic Church, whose Faith is not Apostolic? This young Novice may please himself with his childish Annotations and Prefations; but, I shall show they are no better, than those Childish fables and fooleries, which S. AUSTIN, Lib. 2. contr. Academic. would have cast out of men's hands. Nay, diverse points of Popery are no better than those monstrous Fancies, which ORIGEN condemneth writing against CELSUS. And this I shall (God willing) hereafter plainly demonstrate, and not only take from him all that hold, that he thinketh to have, either in Saint AUGUSTINE'S Confessions, or in any other Book of his.  
This Treatise I consecrate to GOD under the Patronage of your favour, beseeching him that it may profit many, so, that the Thanks may remain to you, and that thereby you may understand how much I honour you, and that I shall always remain:  
Yours, much obliged and devoted: M. SUTCLIFFE.   

THE PREFACE TO the Christian Reader.  
FRom the excellency of S. AUGUSTINE'S Piety, Virtue, and Learning, we purpose not (Christian Reader) to derogate any thing: nay, we doubt not to prefer 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 surpass them all; neither do we doubt, but he is more worthy than many others, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: yet doth he not exempt his Writing from other men's judgement. Id genus literarum, saith 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 he permitteth others to judge of his Writings. Neither doth he disdain in the same place, to prefer the Canonical Books of Scripture before them: nor do we think it any disparagement unto him, or other Fathers, to have the Apostles preferred before them, as he writeth unto Hierome, Epist. 19 There also he giveth that privilege to Scriptures only, Not to err in any thing.  
The Apostate doth in diverse places call him an incomparable Doctor: yet never did S. Augustine so think of himself, nor do other learned men so esteem him, but that Athanasius, Gregory Nazianzene, Chrysostome, Basil, Hierome, Ambrose, and others, might be compared with him.  
But the more excellent he is, the more is our gain; the less the Apostates advantage. For this I affirm, and I doubt not but to make it good against all the pack of jesuites, and not only against this silly Translator, whose soul is lately turned and translated Popish; First, that S. AUGUSTINE never believed the Pope's infallible judgement in matters of Faith, nor his sublime and universal Monarchy over the whole Church, nor the Doctrine of the Pope's Schools and Decretals; and secondly, that he holdeth nothing as a matter of Faith and necessary to be believed, that is contrary to the Articles of Religion publicly professed in the Church of England.  
In proof whereof, that we may proceed more particularly and punctually, we shall (God willing) declare in the first Chapter, that S. AUSTIN never knew either the Decrees of Trent enacted against us, or that part of Romish Religion which this Church of England admitteth not, and which this Apostate and his Consorts hold to be Catholic. In the second Chapter shall be demonstrated, that many of these Points of Romish Religion which we reject are also contradicted by S. AUGUSTINE. Thirdly, because the Apostate and his Consorts, do ever and anon challenge to themselves the name of Catholics, we propose in the third Chapter by Arguments invincible to convince them, that they are neither Catholics nor hold the true Catholic and Apostolic Faith. The fourth Chapter, shall contain 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 down Notes and Animadversions upon the Translators idle Advertisement. In the seventh and last Chapter, the false wicked and absurd Notes of the Translator upon S. AUGUSTINE'S Text, are refuted and expugned.  
Now how contrary S. AUGUSTINE'S writings are to Popery, here I will give a touch in general. Non sit nobis religio, saith he, c. 55. de Ver. Relig. in phantasmatibus nostris; Let us not frame Religion according to our fancies. But Popish Religion is wholly grounded upon the Pope's fantasies and fantastical Decretals.  
In the same Book and Chapter he showeth, that true Religion doth tie us to one God, that is Almighty. But Popish Religion doth oblige men to serve Saints and Angels, and to worship many Gods on every Altar, that have no power. And again, Non sit nobis Religio humanorum operum cultus. And afterward, Non sit nobis Religio cultus hominum mortuorum. And speaking of Angels, he saith, Honoramus eos charitate non seruitute nec eis Templa construimus. So he declareth, that Religion consisteth not in the worship of Images, or the works of men's hands, or in the worship of dead men, or Saints, or in the service of Angels; showing, that then Temples were not built in the honour of Angels, or any Service given to them: all direct contrary to the practice of the Romish Church.  
In ijs quae aperte in Scriptures posita sunt inveniuntur illa omnia quae continent fidem moresque vivendi, saith he, lib. 3. de Doctr. Christ. c. 9 So he holdeth Scriptures to be both sufficient and perspicuous in all matters concerning salvation. And Lib. de Bon. Viduit. c. 1. Sancta Scriptura nostrae Doctrinae regulam figit, ne audeamus supera plus quam oportet. All contrary to the Doctrine of false Romish Catholics, which hold the Scriptures to be obscure and dark, imperfect, and no sufficient Rule, without Traditions.  
Disp. 2. contr. Fortunat. After that man sinned by , we were cast headlong into a necessity of sinning. And Enchirid. ad Laurent. c. 30. Man, ill using , lost both himself and it. But false Catholics deny that it is so lost, but that we may freely do well.  
Lib. 4. contr. julian. he denyeth, that Infidels can do works pleasing to God: which Papists admit not.  
In his Book de Vnit. Eccles. c. 1. he acknowledgeth no Head of the Church but CHRIST JESUS, the only begotten Son of the living God, who is also the Saviour of his Body. False Catholics make the Pope to be the Head of the Church.  
Omnes homines sub Lege constitutos reos facit Lex, saith S. Austin. But false Papists seek for justification by the Law.  
justitia nostra quamvis vera sit, tamen tanta est in hac vita, ut potius peccatorum remissione constet, quam perfectione virtutum, saith S. Augustine, lib. 19 de Civit. Dei, c. 27. He saith, Our justice standeth in remission or sins, and not in the perfection of virtue: The Papists teach contrary.  
Lib. 2. contr. Epist. Parmen. c. 8. he denyeth, that S. Paul, or other Apostles, are our Mediators. And again, Pro quo nullus interpellat sed ipso pro omnibus hic unus verusque Mediator est. But this Apostate, and his Consorts, use the mediation of the Virgin Mary, of Angels, and Saints.  
Cum Petro dicitur ad omnes dicitur, pasce Oues meus, saith S. Austin, de Agon. Christ. c. 30. Papists contrary believe, that these words do properly belong to Peter, and the Pope.  
When it was said to Peter, I will give thee the Keys of the Kingdom of Heaven, the Church Universal was signified, saith S. Austin, Tract. 124. in loan. The Apostate contrary restraineth this to the Pope.  
S. Austin in Epist. ad lanuar. 118. & Lib. 3. de Doctr. Christ. c. 9 mentioneth only two Sacraments, which our Church alloweth: False Catholics add other five, and hold, they justify ex opere operato; which was a Doctrine never known by S. Augustine.  
Lib. de Fid. ad Petrum, c. 19 he saith, The Church ceaseth not to offer the Sacrifice of Bread and Wine, wherein there is action of Graces, and a commemoration of Christ's Flesh, which he gave for us, and of his Blood, which he shed for us. Contrariwise, the Apostate and his fellows deny, that Bread and Wine are effered, and suppose, that his Flesh and Blood is really offered for us in the Eucharist.  
Tract. 30. in joan. S. Austin saith, that Christ's Body, in which he rose again, 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 every Altar, and believe, that the Pope is the Head of the Church.  
Tractat. 26. in joan. & in Psal. 77. he saith, that the Sacraments of the Old and New Testament are equal in the thing that is signified, though diverse in signs: Which overthroweth the carnal reaell presence of Christ's Body and Blood, under the accidents of Bread and Wine, in the Sacrament.  
De morib. Eccles. Cath. lib. 1. c. 3. S. Austin condemneth such as worship Sepulchers and Pictures. Et de Fid. & Symb. c. 7. Tale simulachrum Deo nefas est Christiano in Templo collorari, saith he, condemning the making of the Image of God, and placing it in Churches. In his Book de Haeres. he showeth, that the Simonians & Carpocratians were reputed Heretics: yet the worship of Images and Saints Relics is reputed no small part of the Romish Faith.  
In his 6. Book of Confessions, c. 5. he showeth, that God persuadeth us to believe Scriptures, condemning such as ask, how we know that the Scriptures were delivered to men by the ministration of the holy Ghost. But false and counterfeit Christians, and this Apostate, do make this question commonly, and believe not Scriptures, without Tradition.  
Quid mihi est cum hominibus ut ipsi confessiones meas audiant, saith S. Austin, lib. 10. Confess. c. 2. But the Apostate and his Apostatical Consorts think it a matter necessary to confess, and reckon up all sins, and the circumstances thereof, making Confession a necessary ingredient of the Sacrament of Penance.  
Finally, it were an easy matter to show, that S. AUGUSTINE doth discord with the Papists in all those Points wherein they differ from us; but this may serve for a tasse in the interim, until we discourse hereof more particularly in the second Chapter of the Treatise following. Now this is sufficient, to show the falsity and poverty of the Translator, and his Notes and Obsernations upon S. AUSTIN'S Confessions, wherein most simply and weakly he endeuoureth to make that worthy Father of his party. Quid est egere, saith S. AUSTIN, de Vit. Beat. And he answereth, Sapientiam non habere. And again he saith. Nihil est aliud habere egestatem quam habere stultitiam. So that by Saint AUSTIN'S judgement, this man being void of Wisdom, and full of Foolery, is but a poor Translator, wracking himself upon S. AUSTIN, upon whom he meant to lay the ground of his foolish and vain Religion. Therein also we may perccive how vainly our Adversary's boast of Fathers, and especially of S. AUGUSTINE, who in all important matters of Faith are directly opposite unto them. But leaving all further preambular speeches, we will now begin to handle such matters, as the rinegned Translator doth principaelly insist upon.   

THE UNMASKING of a Massmonger. WHO In the counterfeit habit of S. AUGUSTINE hath cunningly crept into the Closets of many English Ladies: OR, The Vindication of S. AUGUSTINE'S Confessions, from the false and malicious Calumniations of a late noted Apostate.  

CHAP. I. That S. AUSTIN never knew either the Decrees of the conventicle of Trent enacted against us, or that part of the Romish Religion, which the Church of England admitteth not, and which the Apostate and his consorts hold to be Catholic.  
Much do our Adversaries insist upon the name of Catholics and title of the Catholic Church. So do also all other Heretics, as saith Lactantius, lib. 4. Diuin. instit. c 30. Singuli quique haeriticorum caetus, se potissimum Christianos & suam esse ecclesiam eatholicam putant. But if that be Catholic which at all times, of all Christians and in all places hath been holden as Vincentius Lirinensis adverse. haeres. teacheth us, than certes the Doctrine of the Church of Rome is not Catholic.  
In the judgement of S Augustine it cannot be accounted either Catholic or sound Christian.  
For first S. Austin referreth himself in all matters of faith to holy Scriptures, and speaketh most reverently of them, Canonica scriptura veteris & novi Testamenti, saith he, Lib. 11. contr. Faust. c. 5. Est in sede quadum sublimiter constituta, cujus authoritati seruiat omnis fidelis & pius intellectus. He placeth their Authority above all Counsels, Fathers, and Popes, and would have all pious Christians to submit their understanding unto them; but such as railed upon them, and called them a dead and kill letter, and said they were imperfect, obscure, ambiguous, and flexible, he never did acknowledge to be Catholics or Christians.  
He never believed nor knew the traditions of the Church of Rome concerning the consecrating of Crosses and Images, their greasing and crossing of Altars, their-hallowing of Churches with oil, holy-water and ashes, their consecrating of paschal Lambs, Salt, Holywater, Ashes, the baptising of Bells, the blessing of Priests garments, the mysseries of the Mass, their shaving and greasing used in giving Orders, nor the rest of their traditions.  
He believed not that traditions not written were to be received with like affection, as we receive holy Scriptures. Nay contrary, he gave the highest place to Canonical Scripture.  
That traditions should be added to the rule of Faith was more than he could ever imagine. Sancta scriptura, saith he, Debon. viduit. c. 1. Nostrae doctrinae regulam figit. Holy Scripture giveth us a fixed and certain rule. And l. 2. con. Donatist. He accounteth the Scriptures to be a divine ballancer, wherein Doctrines may be justly weighed. But other ballancers he accounteth deceitful. Non afferamus stateras dolosas, saith he, Vb● appendamus quod volumus, & quomodo volumus pro arbitrie nostro; dicentes hoc grave, hoc leave, sed afferamus divinam stateram de Scripturis sanstis, tanquam de the sauris Dominicis, & in illa quid sit gravius appendamus: imò non appendamus, sid à Domino appensam recognoscamus.  
The Church of Rome believeth, that the old vulgar Latin translation of the Bible is authentical, and neither the Hebrew text of the old, nor the Greek of the new Testament. But S. Austin gave no such credit to that, or any other tranflation. Nay contrary, lib. 15. the civet. D.c. 13. he preferreth Originals before all Translations. Ei linguae potius credatur, saith he, unde est in aliam per interpretes facta translatio. And lib. 2. the doctr. Christ. c. 11. He would have men to have recourse to the Hebrew and Greek text, for the variety of Translations. Lib. 2. the doctr. Christ c. 15. he saith, Translations ought to give place to the Greek text of the New Testament.  
To come to the Pope who is the founder of the grand Idol of the Mass, and the Oracle from whom his followers derive the certainty of their Romish traditions, S. Austin never 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 Kingdoms, and that he was the Universal Bishop of the Church, the head, foundation and Spouse ministerial of the same, and finally that he was the supreme judge of Faith, and had Authority to make new Articles of the Faith; doth any man think, that so holy and wise a man could have contained himself within the limits of patience, hearing such monstrous Paradoxes?  
The School doctrine concerning Merits of congruity and condignity, justice by works, bodies being in many places at once, and filling no place, accidents nourishing like substances, and yet subsiding without any subject, Popish dispensations for all flagitious sins, Devils tormenting just men's souls in Purgatory, satisfactions for sin by Whipping and going Barefoot, washing away sins with Holywater, and expiating them by knocking the breast, and the Priest's blessing, and such other School-points, were not known to S. Austin, nor heard of in his time.  
All the authentical Doctrine of the Romish Synagogue is contained in the Pope's decretals and decrees, and was published and confirmed in the second Nicene Synod, 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? Can he Prophecy that the men of Trent would decree that Christians should be justified by the Pope's law? That the Images of the Trinity should be worshipped with Latria? That Saints and Angels should be invocated? That men should believe Transubstantiation, auricular Confession, seven Sacraments, and such like late doctrines?  
S. Austin, lib 11. contr. Faust. c. 5. Would have all pious understanding made subject to the high authority of Scriptures. Neither did he believe, that the same might be confirmed by any man's writing. Is it then likely, that he should teach or think, that Scriptures in respect of us received their authority from the Churches of Rome's decrees or from the Pope?  
That the Pope should be an infallible Interpreter of Scripture, and supreme Moderator of Religion, S. Austin never heard. Nay, disaduowing all the Pope's decretals and other men's writings, he signifieth, that he oweth his consent without all exception, only to canonical Scriptures. In quorumlibet hominum scriptis, saith he, lib. de nature. & great. Liber sum quia solis canonicis scripturis debeo sine ulla recusatione consensum.  
S. Austin never prayed to the Virgin Mary, nor call upon 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 believe, that he had learned somewhat from that holy Father.  
He never believed that the Virgin Mary was conceived without sin, or that she was the mediatrix or redemptrix of Mankind together with her Son, or that her body is already assumed into heaven, as this Apostate her devout slave and others hold.  
Nor did he ever teach, that Saints in heaven heard the prayers and understood the thoughts of all men, and in all places here on earth, or that they could help them, give them grace, and deliver them.  
He might make a commemoration of the names of the faithful hence departed, and commend his Mother to God. But never taught or believed, that his mothers and other faithful men's souls which he mentioned at the Lords table were tormented in Purgatory.  
He was no Mass-priest, nor ever offered Christ's body really for quick and dead; nor said Mass for sick horses as Mass Priests do.  
That Christ's body and blood should be contained under the accidents of Bread and Wine, and that severally, is so extravagant a Paradox, that it could never be found in the holy Father's writings. Nor could he believe, that either reprobates or brute beasts did eat Christ's flesh and drink his blood.  
The Sacrament he neither adored, nor carried it about, nor put it into a Pixe, neither did he allow any such thing done by others.  
He never confessed his sins to the Virgin Mary, or to Angels or Saints, or pray them to intercede for him, as do Masspriests.  
Much less did he pray for Christ's body, that it might be graciously accepted, as was the Sacrifice of Abel and Melchisedech, and carried into heaven, as do the Apostates consorts.  
This Apostate cannot demonstrate, that St. Austin ever thought, that Salt and Water consecrated would cause Thunder to cease, and drive away Devils. Let him bring forth the testimony of any man or Devil to prove this, and then his devoted followers may perchance believe him.  
That Christians should be burned, for holding that flesh may be eaten on fridays, or Saints Vigils, as this uncharitable Apostate and his Teachers believe, he cannot prove that so holy a Father as S. Austin, either taught or allowed.  
The Precepts of the Romish Church, concerning Holidays, Fasts, Masses, auricular Confession, and prohibition of Marriage, were never known to S. Augustine, nor could be, being brought in by diverse Popes that lived since his time.  
Neither did he teach or believe, that Treasons against Princes and States, heard by Priests in Confession, were not to be revealed; or that the seal of Confession of which the Masspriests talk as of a divine Mystery, was ordained by God.  
Of the cases reserved to the Pope, which are a principal bulwark of the Papal authority, S. Austin never heard news.  
Neither was he acquainted with the Pope's Penitentiary Tax, or the rules of his Chancery; nor thought it fit, that Perjury, Incest, Murder, and all irregularities, should bedispensed withal, or pardoned for Money.  
Finally, all those Heresies and Novelties which the Romanists now hold and maintain with all sraud and force, were either rejected by S. Austin, or utterly unknown unto him.   

CHAP. II. That those principal points of Romish Religion which we reject, are also rejected and contradicted by S. AUSTIN.  
Neither doth S. Austin only pass over in silence the new-forged Religion of Papists, maintained by this Apostate, but also directly oppugn the same. They every where vilify holy Scriptures, as imperfect, difficult, ambiguous, calling them a Nose of Wax, a Delphian Sword, a dead Letter, Matter of Contention. S. Austin contrariwise extolleth them, as placed in a sublime place of authority, and from them he would have none to departed. Extat authoritas sacrae Scripturae, unde mens nostra deviare non debet, saith he Lib. 3. de Trinit. cap. 11.  
They admit Traditions and the Pope's Definitions for a Rule of Faith: but this holy Father admitteth no Rule, but holy Scripture. Canon Ecclesiasticus, saith he, constitutus est. ad quem certi Apostolorum & Prophetarum libri pertinent. The words are extant, Lib. 2. contr. cresc. gram. c. 31.  
In the same place he would not have any to judge of Scripture, but to judge according to it: but the Pope taketh upon him to tax and judge of Scripture, yea, to pronounce without it, and against it.  
The Apostate and his Consorts esteem the Scriptures to be hard and ambiguous. S. Austin, lib. 2. de Doct. Christ. c. 9 saith, That whatsoever is necessary to saeluation, is contained in plain places of Scripture.  
The jesuits muster against us, Traditions, Decretals, Fathers, and such like testimonies: but S. Austin rejecting all the rest, would have all proofs derived out of Scriptures. Lib. de unit. Eccles. c. 3. Auferantur, saith he, ille de medio quae adversus nos invicem, non ex Diuims Canonicis Libris, sed aliunde recitamus.  
They go about to mark out a Church by Unity, Universality, Antiquity, and Succession: but S. Austin de unit. Eccles. c. 1. would have the question of the Church to be decided by Scriptures. Inter nos & Donatistas' quaestio est, ubi sit Ecclesia, quid ergo facturi sumus, saith he, in verbis nostris eam quaesituri, an in verbis capitis sui Domini nostri jesu Christi?  
These presumptuous fellows prefer themselves before Scripture, determining according to the Pope's Decretals, what Books are Canonical, and what the meaning is of every Text: but S. Austin, lib. 2. contr. Cresc. c. 21. showeth, that neither any particular man, nor the Church it self, is to prefer itself before Christ. Now who knoweth not, that Christ speaketh to us in Scriptures? Ecclesia, saith he, non debet se Christo praeponere. And Confess. 13. c. 23. he would not have any to judge of the sublime authority of the Book of God.  
They receive not holy Scriptures, unless the Church, that is, the Pope, propose them and declare them to be Canonical. S. Austin, lib. 6. Confess. c. 5. blameth such as are not by Scriptures persuaded to accept them.  
They hold the old Latin vulgar Translation to be authentical; but contrary to S. Augustine's judgement.  
Bellarmine, Leo Castrius, Lindave, and diverse other Papists, tax holy Scriptures in the Originals, of Impurity, and Corruption: but contrary to S. Augustine's judgement, Ep. 108. and Lib. 2. the doctr. Christ. c. 13.  
The Books of Toby, judith, Wisdom, Ecclesiasticus, and the Maccabees, the Papists receive as Canonical: but S. Augustine, Lib. 2. contr. Cresc. c. 31. placeth no Books in the Canon of the Old Testament, but such as were written by the Prophets; of which number, these will hardly be proved to be.  
They make Christ to be our Mediator, according to his Humanity only; which is contrary to S. Augustine's Doctrine, who in his Homily de Ouibus, c. 12. doth attribute this work of Mediation to his Person in both Natures. Divina humanitas, saith he, & humana Divinitas Mediatrix est.  
The worship and invocation of holy men departed, are a great part of the Romish Religion: but S. Austin de ver. Relig. c. vlt. forbiddeth us to place Religion in Relics, and the invocation of dead men. Non sit nobis Religio, saith he, culius hominum mortuorum. And Lib. 22. de Civit. Dei, c. 10. he saith: Christians departed, are named at the Altar, but not called upon.  
S. Augustine de Morib. Eccl. Cath. c. 34. saith he knew some that worshipped dead men's Tombs, and Pictures; but such are condemned by him. In his Book de Haeresib. he condemneth it as an Heresy of the Simonians and Carpocratians, that they worshipped Images, and burnt incense unto them: Yet doth not the Apostate, nor his Apostatical mates, forbear to worship Relics of Saints and Images, and to burn incense unto them.  
He acknowledged but two Sacraments, properly so called; which, as he speaketh, flowed out of Christ's side: He soecifieth also two Sacraments in his 118. Epistle, viz. Baptism, and the Lords Supper; Manavit sanguis & aqua Ecclesiae gemina Sacramenta, saith he, Lib. 2. de Symb. c. 6. But the Apostate not regarding S. Austin's authority, acknowledgeth five Sacraments beside these two.  
He saith: Visible Sacraments, without the sanctification of invisible grace, profit nothing; as we read in Quaest super Levit. Lib. 3. q. 84. But the Apostate and his Consorts believe, that visible Sacraments confer grace ex opere operato.  
S. Augustine in Psal. 3. calleth the Sacrament a figure of Christ's Body; and Lib. contr. Adimantum, c. 12. Christ, as he writeth, doubted not to say, This is my Body, when he gave a sign of his Body: But Papists cannot brook, that this Sacrament should be called a sign, or a figure of Christ's Body.  
Take away the spaces of places from Bodies (saith S. Austin, 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. Book contr. Faustum, he faith; Christ, according to his corporal presence, could not be at one time in the Sun and Moon, and on the Cross. And in his 30. Treatise on Joan. he saith; The Body of Christ must be in one place. But this rinegate, Apostating as well from S. Austive, as from the Christian Faith, holdeth that Christ's true Body is in every Altar, and diverse Countries, at one instant, and yet filleth no place.  
It is against Piety, saith S. Austin, as he is alleged, c. utrum, Dist. 2. the Consecrat. to think, that Christ's Body is devoured with teeth; Christum vorari dentibus fas non est. He faith also, that his flesh is no meat for men's teeth, but for their souls, Tract. 25. in joan. But this impiety, of devouring and eating Christ with teeth, and with the mouth, is part of the Apostates impious Religion.  
He saith also, The wicked which accord not with Christ, do not eat Christ's Body, or drink his Blood, as is alleged, c. qui discordat, Dist. 2. de Consecr. Yet this fellow rineguing from S. Austin's Doctrine, holdeth, that not only the wicked, but also brute beasts eating the Sacrament, both eat his Body, and drink his Blood.  
Simul sumimus, simul bibimus, quia simul vivimus; We do take the Sacrament, and drink together, because we live together, saith S. Augustine in Serm. ad Neoplast. which is alleged, c. quia passus, Dist. 2. the Consecrat. And can the rinegate in his rinegued Conscience believe, that S. Austin allowed private Masses and half Communions?  
 being captivated (saith S. Augustine contr. 2. Epist. Pelag. lib. 3. c. 8.) is of no strength, but to sin: Liberum arbitrium captivatum non nisi ad peccandum valet. And will this captivated slave of Antichrist contradict such a holy Father, and say, that  is not captivated, but hath power to do well?  
The same Father, de Nupt. & Concupisc. lib. 1. c. 3. & contr. Julian. lib. 4. c. 3. & de Civit. Dei. lib. 5. c. 19 & in Psal. 31. in Praefat. teacheth, that Infidel's sin in all their works: but the rinegate and his Mates will not submit themselves to S. Austin's judgement; nor deny, but that Infidels may do good works.  
The Church (as S. Austin saith, Lib. 5. contr. Donatist. c. 27.) consisteth of just and holy men: and in his Exposition on the 56. Psal. he saith it consisteth of all the faithful, that are the members of Christ. And will the Apostate hold, that wicked Popes, Cardinals, Masspriests, Monks and Friars, whereof some are Infidels, are the true members of Christ's 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 subject to the Pope, albeit he have neither inward Faith, nor Virtue. But who will not rather believe S. Austin, than these two Pseudocatholikes?  
Sine bonorum operum meritis per fidem iustificaetur impius, saith S. Austin in Psal. 67. Yet this rinegat doubteth not, but as he hath the sins of his youth, and scabs inherent, so he is justified by charity inherent, and good works, if he have any.  
S. Austin in his Commentaries, in Psal. 36. doth expressly condemn men's Merits, esteeming all our sufferings vile, and not worthy of that which we receive. And in Psal. 83. Quicquid promisit, indignis promisit: Whatsoever God promised, saith he, he promised to men unworthy, that the reward might be not of Works, but of Grace. Afterward he saith, Our justice is not of Merits of men, but of God's gift. And yet this unworthy fellow, and his thrice-unworthie Mates, boast continually of their worth, and teach men's Merits.  
The same holy Father also, Confess. lib. 10. c. 42. denyeth all reconciliation to God, made by Angels; and in his Book de Haeresib. condemneth such for Heretics, as pray to Angels. How then can such rinegates reconcile themselves to S. Austin, praying to Angels, and trusting to be reconciled by Angels, and helped by their intercession?  
Lib. de Haeres. c. 88 he condemneth Pelagius for an Heretic, holding that man may by freewill dispose himself to grace; and that just men can live without sin, and be saved by their own strength. The which Fancies being embraced by this Heretic; who seethe not, that he concurreth rather with Pelagius, then holdeth with S. Austin.  
The Heracleonites used to give Extreme Unction to their followers, mumbling certain prayers over them, in a Tongue not understood: But for this, S Austin showeth they were condemned as Heretics, de Haeres. c. 16. Doth the Apostate then think S. Austin is of his party who alloweth Extreme Unction, and the barbarous ministering of it in a Tongue not understood?  
Like wise commending  Friars and Nuns, and esteeming their work in so going, meritorious; is he not rather to be condemned among the nudipedale Heretics, so esteemed by S. Austin, de Haeres. 68 then reputed a Disciple of that holy Father?  
Vae etiam laudabili vitae hominum, si remota misericordia discutias eam, saith S. Austin, Lib. Confess. 9 c. 13. Yet this Apostate and his glorious Companions standing on their Merits, think they need not God's mercy, in meriting Heaven.  
They talk also of the Blessed Virgins Conception without original sin: but S. Austin held, that original sin passed over all, and would not free her from this original corruption.  
Finally, the whole Book of S. Austin's Confessions, and the form and frame of it, doth plainly convince this Apostate and his fellows to be of a diverse Religion from S. Augustine. He dedicated no Book to the Virgin Mary, as doth this Apostate. He confessed his sins to God only; they, to Angels, Saints, and the Virgin Mary. He called upon God only, and not upon Saints and Angels, and the Virgin Mary: These pray more to the Virgin Mary, to Angels and Saints, then to God. He esteemed, that Christ was our only Mediator; these fly to the mediation of Angels and Saints. He called upon God, his Father; they, upon the Virgin Mary, that is not so much as their Mother. He held the Unity of the Catholic Church; these are only called Catholics, being departed from the Catholic and Apostolic Faith.   

CHAP. III. That the Apostate and his consorts holding what the Church of England rejecteth are neither Catholics nor hold the Cathosike Faith.  
IN this Book in his Preface and notes, and all his idle talk, the Heretical rinegate presumeth to arrogate to himself and his fellows the name and title of Catholics. And that is the scope of his Preface, and the end of his Translation, to justify himself, and the Faith of the Romish Church to be all Catholic, a matter so impudently presumed, and so falsely affirmed, as nothing more.  
For first, None are Catholics, but such as hold that Faith, that is truly Catholic and Apostolic. But the Faith of this Apostate & his fellows is neither. They believe the Pope's Decretals, and the doctrine of Trent published against the true Faith, which neither the Apostles taught, nor ancient Catholics ever believed; nay, it is not received by all Papists.  
No Heretics can be reputed Catholics. S. Austin, de ver. Relig. c. 8. saith, They are without the Church. And in the end of his Tract. de heresib. he saith, Haereses qui tenuerit Christianus catholicus non est: but Papists holding the Pope's particular sect, and submitting themselves to his command are directly Heretics. For first, they hold diverse Doctrines contrary to canonical Scriptures, which are generally beloved of all Catholics: which Robert Grosthead in Heur. 3. apud Matth. Paris, Durand, and diverse others hold to be heresy. 2. They commonly interpret Scriptures contrary to the meaning of the Holy Ghost: which Hierome in his Commentaries upon S. Paul's Epistle to the Galatians holdeth to be heresy. 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. come. de major. & obed. and infinite other decretale Epistles, by the decrees of Trent, and School disputes. 3. With the Simoniaens, and Carpocratians, and Valentinians, they worship Images, and burn incense to them. 4. With the Angelickes and Caians, they worship Angels, and call upon them. 5. With the Collyridians, they adore the Virgin Mary, and offer consecrated Hosts, or Cakes, in her honour. 6. With the Marcionites, and Manichees, they destroy Christ's humane nature, giving him a fantastical Body in the Sacrament. 7. With the Pelagians, they make man's freewill the cause of man's predestination, and salvation; and hold, that man is able to prepare himself to grace, and with grace to live without sin. 8. With the Catharists, they believe their works are clear without sin, and perfectly just. 9 With the Audeans, and Donatists, they teach, that their Priests forgive sins. 10. With the Staurolatrians, they worship the Cross. 11. With Capernaites they believe, that Christ's flesh is eaten with the mouth. Finally, with the Pharisees, they believe the justice of Works.  
Christ giving his Apostles commission to go forth into the World, bade them teach all Nations whatsoever he had commanded them. But neither did the Apostles teach, nor was it our Saviour's meaning, that all Nations should believe and observe the Doctrine of Trent, the determination of Schools, and the Pope's Decretals, concerning the bodily Real presence of Christ, under the accidents of Bread and Wine, in the Sacrament; Transubstantiation, and Auricular Confession, the invocation of Saints and Angels, the worship of the Cross, of the Images of the Trinity, and the Sacrament, the adoration of Relics, the consecration of holy Water, of Agnus Dei, and Paschall Lambs, and such like Romish Traditions.  
All true Catholics profess one Catholic and Apostolic Faith: how then can the Apostate and his Companions, the Pope's Disciples, challenge to themselves the name of Catholics, believing the traditions of men to be the Word of God, and receiving the Doctrine of Trent, and Schoole-sophisters concerning Purgatory, Indulgences, private Masses, half Communions, Transubstantion, and such like, that is neither Catholic, Apostolic, nor Christian?  
As we know an Artificers work by the rule, so we know and discern faithful Christians and Catholics by holy Scriptures, which are the rule of Faith, who then can justly esteem Papists to be Catholics, that rail upon Scriptures and fly from them, and admit traditions and the Pope's decretals, as the rule of their Faith? are God's holy canonical Scriptures no rule, without these additions?  
True Catholics which are also the true members of Christ's body adhere only to Christ, as their head, spouse, and most firm foundation of their Faith. But Popish Catholics admit the Pope, as the head, spouse and foundation of their supposed Catholic Church.  
Basil in Epist. 80. ad Eustat. and S. Augustine de nupt. & concupisc. c. 33. Would have the canonical Scriptures and Christ speaking in them to judge of a point of Christian Doctrine. Those therefore which contrary to these Catholic Father's judgement decline the judgement of Scriptures and would have the Pope to be supreme judge in matters of Faith cannot be Catholics.  
Athanasius in his Creed setting forth that Faith, which he judged, and all good Christians receive as Catholic, did not so much as in one word touch the Doctrine of Trent concerning Traditions, justice of works, Freewill dispositions, 7. Sacraments, worshipping of Saints and Images, and other heresies rejected by us. How then can Papists pretend, that their Religion is Catholic, which that Catholic Father admitted not as catholic?  
The Catholic Church ever prayed and administered Sacraments in a tongue understood of the hearers. The Friars, Monks and Masspriests therefore, that pray and administer Sacraments in a tongue not understood of their hearers, declare themselves and their adherents not to belong to the Catholic Church.  
To hold, that Christ hath a body, that can neither be felt nor seen, nor can itself either feel or see, is a Doctrine not of Catholics, but of heretical Papists, contrary to our Saviour's words, Luke 24. inviting his Disciples to feel and see.  
They are also Heretics, and not Catholics, that destroy Christ's humane nature, and that give him a body like a Spirit. But so doth Bellarmine and his Disciples the Papists.  
Without me, saith our Saviour, you caen do nothing, and this all true Catholics believe. But the Apostate and his consorts hold, that by force of Freewill they can turn to God and prepare themselves to grace, and do good.  
Catholics think and speak reverently of Christ. But Papists blaspheme and say his holy Body is eaten of brute beasts, eating the Sacrament, and that it may be trodden under feet, and cast into unclean places.  
Catholic Christians never admitted 7. Sacraments, or believed that men were justified by Matrimony order, Confirmation, Confession, or extreme Unction. S. Austin said the Sacraments issued out of Christ's side, which cannot be verified of the five Romish new Sacraments.  
True Catholics confess their sins to God, and so doth Scriptures and catholic Fathers teach them. Papists contrariwise confess to Angels, Saints, and the Virgin Mary. They think themselves also bound to confess in the Priest's care: contrary to the practice of true Catholics.  
Catholics do believe, that God only doth forgive sins. Are they then Catholics that teach, that Priests not only intercede for sin, and declare sins forgiven, but also forgive sins, as did the Audean Heretics mentioned by Theodoret, haeret. Fab. lib. 4?  
This Apostate and his mates believe, that the Virgin Mary in body is assumed up, and crowned Queen of Heaven; therefore they call upon her as their Mediatrix. But this will not be proved to be a Catholic doctrine or practice.  
Holy Martyrs and true Catholics in time passed suffered death, because they would not serve and worship Creatures, and fall down before dumb Images. Are they then Catholics, that worship Creatures, and adore Images?  
Not Catholics, but the Priests of Baal and Cybele, used to lance, whip, and beat themselves, thinking thereby to expiate sin. Are they then true Catholics, that practise this Heathenish custom, and commend it, as Christian Discipline?  
Heathen men in time past fell down and prayed before their Images; and can they pretend to be Christian Catholics, that say Pater Noster and Aue Maria before Stocks and Stones, practising this Heathenish custom?  
Papists do also fall down before their Lord, and God, the Pope, kissing his foot: but this was never practised by ancient Catholics, or true Christians.  
True Christians received devoutly the holy Sacrament, and neither put it into Pyxes, nor carried it in Procession. But these false Catholics 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 Devils, to forbid Marriage, and to command Christians to abstain from certain Meats. Foolishly therefore Papists repute themselves to be Catholics, that forbidden Marriage to Priests and Votaries, and restrain certain Orders from eating Flesh, and forbidden all men to eat certain Meats in Lent, and on Fasting-days.  
Catholic Christians never believed they should be saved by eating Saltfish and Red Herrings, or forswearing Marriage, or keeping Holidays, and the Precepts of the Church of Rome. How then are Papists Catholics, that believe such fooleries?  
Jesus, Maria, were never joined together in the Prayers of Catholics; neither did they praise Mary, as well as Jesus. In this conjunction therefore, Papists make a separation of themselves from true Catholics.  
True Catholics used always in time past to bury the Bones and Relics of Martyrs. A plain argument, that such as dig dead men out of their Graves, and worship them upon God's Altar, are Heretics and Idolaters, and not Catholics.  
Neither did ancient Catholics believe, that an Agnus Dei was good against Lightning, and did as well purge sins as Christ's blood: Which is another evidence, that Papists so believing, are not Catholics.  
S. John, 1. Epist. 1. teacheth us, that Christ's blood doth purge our sins, and that is a point believed of all Catholics. Papists therefore, that believe that the blood of Saints, and their own blood, and Satisfactions, yea, that holy Water doth purge sin, are but sorry Catholics.  
Sorry Catholics also, and poor Christians they are, holding that the pains of sin are purged away in the fire of Purgatory: For how are they purged, when they are imposed? And where did ancient Catholics teach such a Purgation?  
Fare also were Catholics from believing, that Salt and holy Water did drive away evil spirits.  
Ancient Christian Catholics did not say Masses for sick Horses, and Hogs; nor did they sing Masses of the Crown of Thorns, or of the three Nails, or de praeputio Christi: nor had they several Masses for Sailors, Hunters, Travellers, Barren Women, Maids, and Women with Child. Are not Papists then degenerated quite from ancient Catholic Religion?  
True Catholics never blessed Crosses, nor believed that any Wooden or Stone Cross, consecrated by them, was the Foundation of Faith, or a Defence in Adversity, or Victory against the Enemies, as Papists profess in their Pontificals, plainly declaring themselves therein to be idolatrous Heretics.  
They do also believe, that our Lady's Image can help such as pray before it, and that it is a remedy against Thundering and Lightning, inundation of Waters, and tumults of Wars; and that the Evangelist S. john's Image can expel Devils, and bring to us the assistance of Angels: matters never heard of, or believed by Catholic Christians.  
In a Book called Antidote arium animae, ignorant Papists are taught to pray to the Image of Christ's Face, called Veronica, to be purged from all blemishes of sin, to obtain grace, and the fellowship of Saints. And this Prayer, as they say, was made by john, the two and twentieth Pope of that name. But neither can the Apostate, nor all his Masters, the jesuites, prove, that such a Prayer was used by any ancient or true Christian Catholic.  
Papists also are taught to consecrate Bells, to cause Tempests to cease, and to drive away Devils. They do also salute consecrated Oil, saying, Aue sanctum Chrisma. But if the Apostate were all greased with Oil, and signed with Crosses, yet shall he never be able to show, that this was a practice of true Catholics.  
The Apostle, Ephes. 4. saith, Christ gave the Church Apostles, Prophets, Evangelists, Pastors, and Teachers; and true Catholics believe, that these only are sufficient for the work of the Ministry, and building of the Church. But the Papists, beside these, have in their Synagogue universal Popes, Cardinals, Inquisitors, dumb Wolvish Prelates, that neither feed nor work any good, sacrificing Priests, Monks, Friars, and Nuns, which have no institution from Christ. How then are they Catholics?  
Among Catholics, none were chosen Bishops in time past, but by the Clergy and People, nor consecrated, but by conprovinciall Bishops, as our Adversaries themselves confess, 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 Clergy, or the People, or any conprovinciall Bishops; and the Pope himself is neither elected by the Clergy, or People of Rome, but only by a few Cardinals, the most part strangers. And do you call them Catholics, that have no Pastors lawfully instituted by Christ, or called by the Church?  
The Apostles and their successors were sent by Christ to preach the Gospel, to baptise, and to administer the Eucharist, according to Christ's institution; and those are only true Catholics, whole Prelates and Priests do perform that Office which Christ enjoined them. But among Papists, Priests are ordained, not to preach, but to sacrifice for quick and dead: and Prelates are not ordered by the Church, but by Antichrist, the Adversary of Christ and the Church; and preach not the Gospel, but humane Traditions, and the Pope's Decrees. Further, they observe not Christ's institution, in administering the Sacraments according to Christ's institution. How then are they true Catholics, among whom neither the Word is truly preached, nor Sacraments are duly administered, and where in Doctrine and Chair there is no Apostolical succession?  
Among ancient Catholics, only the successors of the Apostles preached, and baptised: but among Papists, Monks and Friars preach, albeit they be no successors of the Apostles, nor instituted by Christ, but by Antichrist; and Women sometime are permitted to baptise, as if Women could succeed the Apostles.  
Faith cometh by hearing, and hearing by the Word of God, saith the Apostle, Rom. 10. and this Faith only is the Catholic Christian Faith. But among Papists, no Faith is allowed as good, but that which cometh 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 upon Traditions not written, and the Decrees of the Pope. Can this Faith then be Catholic, and Divine?  
Tive Catholic Faith is also joined with firm Hope and assurance of faluation, together with the certain knowledge of God and his will, and with fervent Charity towards God and our neighbour. But the Faith of the Apostate and his consorts, is only a bare assent to the word of God. Knowledge of God they have little, contenting themselves with an implicit Faith, and denying all assurance of salvation, and warring against all, that submit not themselves to the Pope, and his sect. But such a Faith is a dead faith, a devilish faith, an erroneous and wicked persuasion, and not a true Catholic and Apostolic faith.  
Finally, if any man did well understand the particulars of that Faith, which the Apostate seeketh to commend to his Countrymen, and which the Church of England rejecteth as coming from Antichrist; he might plainly see, that the Papists are neither Catholics nor hold the Catholic Faith in any thing, which the Church of England disliketh. Wherefore lest any hereafter should boast, that his Popish religion is Catholic; I will hereafter specify diverse points thereof which themselves will be forced to confess to be uncatholike.  

An Appendix unto the third Chapter, containing some principal points of the uncatholike, modern Romish Doctrine.  
WHen we speak against the Church of Rome and her Doctrine, we understand not either the ancient Church of Rome, or any Article of her Faith, but the new Church of Rome as she is subject to the Pope and embraceth his new Faith contained in his Decretals, and established in the late conventicle of Trent, and is maintained by the Schoolmen and other his factors. And of this Doctrine these are some of the chief heads.  
First, as we acknowledge Christ to be the author and finisher of our Faith; so Papists derive their Faith from the Pope, as the Author and principal Founder thereof. For whatsoever God speaketh to us in Scriptures, yet they allow nothing, but what the Pope propoundeth.  
We believe no head of the Church but Christ jesus, who is also the Saviour of his body. They profess the Pope to be the head of the universal Church.  
We are taught 1. Cor. 3. That Christ jesus is the only foundation of the Church. Stapleton and his followers believe That the Pope and his determinations are the Church's foundation also. And this is also the Doctrine of Bellarmine.  
The Church being a chaste virgin admitteth no Spouse but Christ josus. But the adulterous Synagogue of Rome receiveth the Pope as her Spouse, as appeareth, C. Vbi periculum. de elect. in 6.  
When any question ariseth about matters of Faith, the Church of Rome will have the Pope to be supreme judge, a matter unreasonable, that an Heretic and an enemy should sit judge in matters of Faith and in his own cause.  
When Christ ascended into Heaven, they say, he left the Pope to be his. Vicar. But of this he showeth no commission or proof.  
They believe also, that the Pope is S. Peter's only Successor, and the universal Bishop, and chief Monarch of the universal Church. But neither doth he teach or love Christ. as did Peter, nor doth he demonstrate how this universal Monarchy came unto him.  
They say he hath power to dispense against the Law, the Gospel, and the Apostle. And so he doth indeed, dispensing with perjured and most flagitious men, and neither regarding Law nor Gospel, nor what the Apostle teacheth.  
Suarez lib. 6. Defence. Cath. & Apost. fid. c. 4. & 6. Teacheth that the Pope hath power not only to depose Kings, but to command them to be killed.  
Christ fled away when the people sought to make him King. But the Pope challengeth, not only to be a Bishop, but a King also.  
The Pope's Decretals concerning matters of Faith, they say are clear from all errors: so do the Turks also think of their Koran.  
Of holy Scriptures they speak evil, calling them a dead Letter, a dumb Judge, matter of strife, a kill Letter, a Nose of Wax, a Lesbian Rule.  
They receive the unwritten Traditions of the Church of Rome with equal affection as they receive holy Scriptures; and yet do they not certainly know them, nor can demonstrate to others what they are.  
The Doctrine of the Church of Rome, they say, is the Rule of Faith: But what Rule then hath this Doctrine? Some say, Traditions not written, added to the Scriptures, make up the entire Rule.  
They forbidden holy Scriptures to be read in vulgar Tongues to the people, being afraid belike lest the light thereof should discover their false errors and foul deeds.  
Contrary to the Doctrine of the Fathers, they make the Books of Tobia, judith, Wisdom, Ecclesiasticus, the Maccabees, and those pieces of Books that are in the old vulgar Latin Translation, and not in the Originals, to be Canonical Scriptures, equal to the Law and Prophets.  
The old Latin vulgar Translation they make authentical, and neither the Hebrew nor Greek Originals of the Old and New Testament.  
They forbidden all interpretations of Scriptures, contrary to the sense of the Pope, and Roman Church; and might as well forbidden all Scriptures.  
They teach, that the worship of Dulia is due to Saints, and Hyperdulia to the Virgin Mary.  
They worship Images of Gold and Silver, and fall down before the works of their own hands.  
Before a Stock they say Pater noster, and before Images of Stone and Mettle, they say Mater nostra; praying help of them, that neither hear nor see, nor walk nor speak.  
They desire the Picture of Christ's Face given, as is said, to Veromca, to blot out their sins, and to bring them to the society of Saints.  
They call upon Angels and Saints in all places, as if they were every where present, and could hear their prayers, and understand their thoughts, and could help.  
Praying to the Cross, they say, Aue spes unica, and desire it to increase justice in them, and to pardon their sins.  
They give divine honour to the Cross, and to the Images of Christ, and the Trinity; which is unexcusable Idolatry.  
Consecrating a Cross, they desire it may be to them a Foundation of Faith, and a Defence in Adversity.  
They believe, that the Image of the Virgin Mary can help the faithful, and that the Image of S. john the Evangelist hath power to drive away Devils; as appeareth by their prayers in the Pontifical, when they consecrate them.  
They pray without understanding in a strange Tongue, and call upon Saints and Angels, that neither are present, nor hear them.  
They make the Images of the Trinity; and not only of Angels, but men's souls in Heaven.  
The Apostle saith, there is but one Mediator betwixt God and man; they employ all Angels and Saints, as Mediators.  
Yea, they call upon S. George, S. Katherine, S. Christopher, and XI. M. Virgins, yet are not assured, that there are any such Saints in Heaven, or ever were in the World.  
In the Mass, the Priest presumptuously taketh upon him to be a Mediator for Christ Jesus, beseeching the Father to look upon his Son with a serene countenance, and to send Angels to carry up his Body into Heaven.  
Masspriests believe, that they are Priests according to the Order of Melchisedech; but the Apostle, Hebr. 5. & 7. showeth, how that Office belongeth only to Christ.  
They believe, that Christ is by them continually offered to God: but the Apostle saith 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 Souls, as if men were redeemed by Masspriests, as well as by Christ.  
They say Masses also for Hogs, and sick Horses: which is an intolerable impiety, presuming that Christ died for brute Beasts.  
They hold the Mass to be a Sacrifice propitiatory; as if sins could be remitted, without blood: which the Apostle denyeth, Hebr. 9  
S. john, 1. Epist. 1. saith, Christ's blood doth cleanse us from all sins: quite contrary to the Doctrine of the Romanists, holding that sins are cleansed by Purgatory fire, and by our own and the Saints sufferings.  
They whip themselves, thinking by their own Penance to purge away sins, like Baal's Priests; not considering, that we are healed by Christ's wounds.  
The Apostle, Ephes. 2. saith, we are saved by grace: they believe, they are saved by the merits of their works.  
He saith, God called us, not according to our works, but according to his purpose, and grace: They hold, that. God doth predestinate and call such as by freewill admit that calling, and justify men that first prepare themselves to justification.  
Rom. 9 he showeth, That it is not in him that willeth, nor in him that runneth: They teach, that every one that will may be saved, if he run well.  
They do also teach, that God giveth sufficient grace to all to be saved: as if every one were chosen, and called, and had grace given him to believe.  
The Apostle, Rom. 3. saith, We are justified freely by grace, through the redemption that is in Christ Jesus: They believe, they are justified by their works and merits.  
Christ breaking Bread, said, This is my Body: These deny that he gave Bread, or called it his Body.  
Christ distributed the Cup to all that had received the Bread: They suffer not any but Priests to drink of the Cup.  
They say, Christ did eat himself and offer himself at his last Supper: but for a man to eat himself, it is absurd; and for Christ to offer two Sacrifices, was superfluous.  
In private Masses, the Priest doth eat and drink all alone: but that is contrary to Christ's Institution.  
Christ bad his Disciples preach the Gospel: The Pope's Emissaries preach Traditions, and Doctrine contrary to the Gospel.  
Among Papists, Women baptise, and sometime preach; as Katherine of Sienna, and Joan of the Cross did.  
They think it is sufficient to believe implicitly. Christ said, eternal life consisted in knowing God, and Christ Jesus.  
They believe in a God that neither made Heaven nor Earth, and in Christ made of Bread, contrary to the words of the Creed.  
Priests take upon them to be creators of their Creator; as if they had power over God.  
They believe, that Christ's Body is in many places at once; as if every body were not circumscribed by place, and continued to itself: now what is this, but to destroy Christ's humane Nature?  
Christ's true Body in the Sacrament, they say, neither seethe, nor feeleth, nor moveth. How is that Body than a true humane Body, that hath no sense nor motion?  
The Mass, they say, is an external Sacrifice: How then is Christ offered in the Mass, which is not externally seen?  
Christ in the Capernaites condemned the real eating of his flesh: yet do Papists believe, they really eat his flesh and drink his blood with their mouths.  
Christ saith, they live for ever, that eat his flesh: Yet Papists say, Reprobates eat his flesh, which cannot attain eternal life.  
The Faith of Papists being founded on the Pope and his Decretals is merely an humane Faith: and therefore not true Christian Faith.  
The Cardinals having elected a new Pope place him on the Altar, and adore him. Great Princes also kiss his feet, and common people esteem him as a God.  
They forbidden certain Meats and prohibit their Votaries to Marry: which the Apostle 1. Tim. 4. calleth no better, than Doctrines of Devils.  
They teach rebellion against Princes excommunicated, contrary to the Apostle Rom. 13. that teacheth Obedience.  
With their equivocations and mental referuations, which they take to be lawful, they deceive not only private men, but also public Magistrates, affirming, denying, and swearing what they list without any scruple of Conscience; especially, if they take the judge to be incompetent, or themselves not bound to answer.  
Neither do they think it unlawful to murder Excommunicate persons, being moved with zeal toward their mother the Church. c. Excommunicatorum. 23. q. 5.  
The Conventicle of Constance giveth them liberty to break their Oaths made with Heretics. And the Pope, if any be more scrupulous than other, doth easily dispense with them in cases of Perjury.  
For Heresy they account it meritorious for Parents to bring word to burn their Children condemned for heresy, and for Children to do the like to their Parents. They permit for the same cause Wives to departed from their Husbands, and husbands from their wives.  
Neither do they make any scruple either to defraud their creditors, or to spoil good Christians, if they be censured as Heretics: As Mariana and Philopater teach.  
They forbidden their Masspriests, Monks and Friars to marry: yet cannot they keep them out of Brodels. Nay, they forbidden not public Stews, albeit they think it a great sin for Votaries to marry.  
Before Marriage consummated, they give permission to either of the parties, that are publicly married to betake themselves to a Monastical life.  
The law of God teacheth Children to honour their Parents. But the law of the Pope's Koran permitteth Children either to marry without their Parents consent, or to forsake their parents, and to enter into a Monastery.  
For Prisoners to break prison, and to break their word and oath given to the Gaoler, they hold to be no sin. And this is a common practice of Masspriests and their disciples in England.  
They think it a small sin to steal things of small value, and to curse and blaspheme, if it be done without premeditation.  
They teach, that Penance is not needful for venial sins, and that such offences are done away by knocking of the breast, or by the Bishop's blessing, or sprinkling with Holy water.  
As if Christ had not made satisfaction for men's sins, they teach, that all must satisfy for sins committed after Baptism, either in this life or in Purgatory.  
Nay, albeit sins be remitted, yet they hold, that even just men must satisfy for the penalty of sin. As if debtors were to pay after the Obligation is taken up, and they which own nothing, were to make payment.  
They teach there are 4. Stages or receptacles in Hell, to wit. The 1. of the Damned; the 2. of Purgatory; the 3. of Children dying before Baptism; the 4. for the souls of the Patriarches before Christ's ascension. But let them beware they make not their Disciples to doubt of Hell; as their proofs for the other 3. places are weak and doubtful, and make men deny them.  
The wiseman Sap. 3. saith, The souls of the just are in the hands of God, and that no torment toucheth them. Are they then wise, that cast just men into the fire and torments of Purgatory.  
By Masses, and Indulgences, and Alms, they say Souls are drawn out of Purgatory: as if S. Peter, and ancient Bishops of Rome, had sung Masses and granted Indulgences to Souls in Purgatory, or Souls might be freed out of Hell, which comprehendeth Purgatory.  
Christ, say they, instituted Indulgences, but they know not where. The Conventicle of Trent saith also, they are wholesome and profitable; but the Germans in Gravam. 3. deny it.  
In the Tax of the Pope's Chamber there is a Rate set down, what is to be paid for Incest, Perjury, Parricides, and all sins.  
From the jews, they borrow Altars, Priestly Orders, and Apparel, burning of Incense, offering of Paschall Lambs, and such like Traditions.  
Sacrifices for the Dead, Purgatory, consecrated Water, and such like, seem to proceed from the Gentiles, rather than from the later jews.  
Because Peter had the Keys of the Church committed unto him, the Pope inferreth, that he hath power to make Laws to dispense against Law, to dispense with persons perjured, to dissolve Matrimony, and to deprive Princes of their Crowns.  
Monks and Friars, albeit they live wickedly, yet boast of their works of supererogation, and hold their profession to be a state of perfection.  
Generally they establish their justice of Works and inherent Charity: the justice of God, in remitting sins, and imputing unto us Christ's justice, they regard not.  
And lest any man should except against them for this wicked Doctrine, they give out, that the Pope defining ex Cathedra, cannot err, and that the Church of Rome is the ground and pillar of Truth: matters most absurd and false.  
Finally, unless the Apostate can prove, that these Doctrines which are above specified, are Catholic, himself must needs confess, that neither the Papists are Catholics, nor their Faith Catholic, or true.    

CHAP. FOUR The Examination of the Apostates Title page and his Epistle dedicatory.  
THus having declared that S. Austin either knew not the Apostates Popish religion, or else oppugned it, and that Papists cannot by any means be esteemed Catholics, believing and teaching as they do, it followeth now that we enter into the lists with this Confessionist, and examine his whole proceed.  
In the forefront and title Page of his book he promiseth a Translation of S. Augustine's Confessions. But how foolish he was and evil advised to undertake this work, both that holy Father himself, and this Discourse ensuing will declare. I have also partly touched this point heretofore. Here it will be sufficient to remember, that he maketh his Confessions to God only, and not to Angels or Saints, or to the Virgin Mary, as this idle fellow and his mates use to do. He maketh his sins known to God: these fellows think they are bound to confess all their sins in the Priest's ears. All his devotion was to God, who could forgive sins: this Apostates devotion is toward the Virgin Mary, and to Saints, to whom, if he be in his right wits, he will not give power to absolve him from his sins. He consecrated his confessions to God: this Apostate doth consecrate himself and his translation to the Virgin Mary.  
A translation I say, so idle, false, malicious and full of errors, that he durst not set his name unto it. Which I take to be done with some cunning, the man (percase) meaning to deny it.  
He vaunteth that his large Preface will make the Book more profitable and pleasant. But it had been fare better, if it had been shorter; for of harsh and foppish Prefaces the shortest are best. His Discourse is full of observations false, unpleasant, full of poison and hurtful, if any of his readers be so foolish as to give ear and credit unto them.  
For his Motto or word, he setteth down this sentence; Cibus sum grandium, I am meat for the strong, grow and thou shalt eat me. As if his translation and notes were meat for great men, and sit to be devoured of them: which are nothing but husks for swine and hoggish and ignorant Papists. S. Austin applieth these words to God, this Apostate applieth them to himself and his idle fantasies.  
Intimating that his Book was printed Permissu superiorum, by the permission of his Superiors, he maketh a plain declaration, that like a falsehearted fellow he renounceth his allegiance to his Prince, and submitteth himself to traitorous Masspriests and jesuites, and other the Pope's foreign factors, enemies to the Prince and State.  
Now come we to the Epistle dedicatory directed to the Virgin Mary, a work full of presumption and vanity. For how could so holy a Virgin accept of such an impure companion; or so faithful a Christian, allow of this disciple of Antichrist, endeavouring to draw Christians from Christ to serve Belial? Further how can so spotless a Virgin approve so corrupt a Translation, and so wicked a Preface, and notes savouring of nothing, but the spirit of Satan, seeking by lies and impostures to abuse the simple.  
This blessed Virgin he slileth the most glorious Queen of Heaven. A style neither given to her by the Apostles, nor allowed by any Catholic; further, it is a vain imagination to turn the Kingdom of Heaven into an earthly Prince's Court, and to suppose that God is married to a woman.  
He addeth, that she is the joy of celestial Spirits, and under Christ the highest hope of humane creatures. As if Angels turned themselves from God, to joy in the Virgin Mary, or men were chief to hope in her. Where did this man learn this tradition, and how doth he prove, that Angels and men are to joy in a Creature, and to trust in her, and not to place their glory and hope in God only. Is this a Catholic point of Doctrine? and will his holy Father define it to be true?  
Behold, saith he, a prodigal Child of thine. As if such a wanton youngman, that hath so often run from his Father, were the Son of a Virgin, and a glorious Queen, as he calleth her, who never had any son but him, that was also the Son of God. A prodigal Child, he may well call himself, as one that hath dissipated his substance, vivendo luxuriose, and which hath devoured his substance, cum meretricibus, as did the Prodigal mentioned Luk. 15. But let him forbear to call himself (a man so debauched) the holy Virgin's son.  
In stead of a glass of Flowers, as he saith, he layeth upon the altar of the Virgin's goodness a book of Pictures, which have the fame to be well limned. But first, it is boys play, to make sport with Glasses, Flowers and Puppets. Next, in earnest he declareth himself to be an Idolater, that erecteth an Altar to the Virgin Mary, and offereth sacrifice upon it. Thirdly, were he not an idiot, he would not make S. Austin a limner; and if he were not vayneglorious, he would not suppose, that this vain Translation were a picture well limned, or compare such brutish conceits to Flowers odoriferous, and Pictures beautiful and glorious.  
Going on in his absurd allegorising vain, he telleth us, That the colours of the Pictures were mingled by no worse hand than of the holy Ghost, and laid by one of his fore-fingers. As if this absurd and misshapen translation were painted out with fresh colours, or such a discolute and discomposed Painter were a forefinger of the Holy Ghost, or the Holy Ghost had hands and fore-fingers to paint withal. Further, to speak of S. Austin himself, he was not so bold as to say, his Confessions were indicted by the Holy Ghost, which belongeth only to the sublime authority of holy canonical Scriptures. Neither was he so gross conceited, as to make the Holy Ghost in the form of a man, or to attribute to him the Art of Limning. This is the work of this painting Apostate, who having rinegued Chris, maketh no scruple to blaspheme the holy Ghost.  
Further, he saith, his wandering youth in faith and life, doth not discourage him from venturing his translation before the-Virgins eyes. He would have said venting, if he could have hit upon the word, for Merchant venturer he was never: neither had he reason to venture the sight of so bawdy a Work, before such a Queen as he imagineth her to be; and so contemptible a translation, before her curious judgement. Further, how doth he prove, that the Virgin Mary would or could read his Book below, she reigning in Heaven above? And what testimony can he produce, that he doth not now more wander and go astray both in faith and life, than he did in his most youthful time? Italy and Spain certes are no places to teach reformation, either in Doctrine or manners.  
Thou flowest from that Sea of Mercy, saith he, speaking of the Virgin Mary, as a most noble and navigable River, bearing Bottoms of all Burdens: So he blasphemeth that holy Virgin, supposing her to be a navigable River, bearing Popish, Turkish, and Pagan Bottoms, and dishonouring her Virginity, whom he would seem to magnify. Further, like a ridiculous Sot, he maketh navigable Rivers to flow out of the Sea; which his senses, if he have any, might have showed him to flow into the Sea, He doth also make the Virgin Mary to flow from the Divinity, as if she were a fourth Person in the Trinity, or as if she were her Son's Image.  
Christ, saith he, paid the price of our redemption out of the stock of his flesh and blood which he took from his Mother: As if our Saviour acted nothing with his Divinity, and holy Soul, in the Act of our Redemption, and all his stock had come from her, and she, and not Christ, had broken the Serpent's head. These are not Elegancies, but Blasphemies, of which he hath no small stock, the stock of his substance being formerly spent in foreign Countries.  
His mercy, saith he, so looks, as if his justice did receive thereby some wrong: as if Christ's justice could not stand with his mercy. Further, he diminisheth much of Christ's mercy, making not Christ, but the Virgin Mary, a navigable River of Mercy, capable of all Bottoms. It may be he thinketh, that as Christ saved all Christians, so the Virgin Mary saved Turks, Infidels, and Apostates.  
This Saint repaired the ruins of his former life, and as a broken Bough being bound about, exceeded in strength, as he telfeth the Virgin Mary. But S. Austin never told the Virgin Mary so much, nor did he confess to her, as this Apostate doth confess for him, but without commission. Further, it was not in S. Austin's power to repair himself; nor are broken Boughs, being engrafted, stronger than they were before: were he and his companions engrafted in Tyburn Stocks, they would neither grow strong nor long.  
S. Augustine retracted some of his words: But what hath the Virgin Mary to do with his retractations? this should rather be an example for the Translator to retract his Heresies, and repent himself of his Apostasy. He addeth, that he reversed all the impure works of his heart: as if it lay in man, to make his heart clean, and to repent. This is impure Pelagianisme.  
He addeth, that S. Austin gave himself, as it were, into the hands of the four Winds, to spread him abroad as a most wicked piece of flesh. As if no Winds did blow but four, and these Winds had Hands, and S. Austin had more wicked flesh then the Translator and his Consorts. He may therefore think himself happy, that the blessed Virgin taketh no note of his words: for if she should reward him according to his deeds, she should for his madness commit him to Bedlam, there to be whipped by four Beadles, until his wicked and luxurious flesh were well chastised for his windy conceits.  
Such humility (as thou, O sacred Virgin, dost best know) cannot choose but now be answered with a strange measure of glory. But first, how doth the Translator know, that the blessed Virgin was best acquainted with S. Austin's humility and his thoughts? Did she better know it, than God Almighty, the searcher of men's hearts? Further, who can say, that by his humility he can deserve a strange measure of glory? S. Austin certes was never of this man's humour, who trusted rather to God's mercy, then to his own merits.  
He did penetrate the consideration of thy matchless purity with a most perfect eye, which in dignity is next to God, saith he, speaking to the Virgin Mary. As if this blind Buzzard, which hath neither perfect eye, nor other good sense, could penetrate S. Austin's conceit concerning the Virgin's purity, or discern who is next to God in dignity. That the Virgin Mary was conceived without sin, S. Austin never said; nor doth he prefer her in dignity, before Angels. Nay, that exception which is now found put into his 36. Chapt. de Natura & Gratia, seemeth to be foisted in by some Friar. Further, S. Austin doth neither accuse her, nor excuse her. Nay, c. 41. out of Rom. 5. he proveth, that sin by one man passed over all. No where was he so simple, as to talk of the perfect eye of the Virgin's Soul; of which the Apostate, whose Soul is died in villainy, speaketh: nor doth he say, that her Soul was wholly free from the least shadow of spot: or, that he that should charge the blessed Virgin with any sin, should strip our Saviour of his honour; as this shameless companion, stripping all shame from his face, most falsely affirmeth: for he hath nothing of the shadows of spots. Nor was it any dishonour for Christ to be borne of a sinful Woman, she being over shadowed by the holy Ghost, when she conceived Christ: but that her Mother was over-shadowed by the holy Ghost, when she conceived her, we read not, nor can it be proved.  
He believeth, as he saith, that the holy Virgin was as entirely immaculate in the first instant of her Conception, as she is truly glorious by her Assumption. Which argueth, that he is a poor Infidel, having no Faith, but that which is built upon the Dreams of Friars, and Fables, concerning her Assumption. Dreams, I say, and Fables, contradicted by many of the most learned of his own side, and not received by any true Christians, that build their Faith upon the Word of God.  
The times wherein we live, he saith, are deadly sick of two Infirmities. Which we confess to be true, in himself and his Consorts: who offend so outrageously in Luxury and Heresy, that scarce Pagans come near them in the first, or the ancient Heretics in the second; maintaining public Brothels, and giving themselves over to all uncleanness. They do also oppugn the true Faith, and uphold most damnable Heresies. And this is not only found true by experience, but also testified by Petrarch, Boccace, Platina, and their own Writers, and that in Popes, Cardinals, Masspriests, and the most eminent men of that side. Let S. Austin read what Lecture he will upon the Anatomy of the Soul, yet if his Soul and body were anatomised, there would be nothing found therein, but Botches, Ulcers, Scabs, and a whole mass of filthiness and villainy. If then he had any drops of blood left uncorrupted he would blush and be ashamed to talk of anatomising Souls, and of deadly sicknesses, himself and his Mates being most of all therewith infected, and ruined. But were he never so diseased, and needed he never so much to be carried to the Hospital, yet hath he no reason, as he doth, to call her an Hospital, which commonly is a Receptacle of sick, scabbed, and ulcered companions.  
There was never, saith he, within the Line and Latitude of mere Creatures, so bright a Beam of Truth shot out from the Sphere of immortal Light, nor so clear a Stream of Purity from theeverlasting Spring of Paradise, ●as that which did fill and everflow thy most holy Soul; the high example and sweet influx whereof, doth so help to reform and rectify the dark and dissolute heart of man. And I, to requite his flux of vanity in part, say, you shall hardly find such a piece of bombasted Barbarism, such a Line of doltish Dizardrie, and such a frame of allegorising pedantry, as this extravagant Translator hath here afforded us: Draw out your Lines, and use your uttermost Art, yet shall you not frame a Model of a Dizzard comparable to him. Who ever could shoot out such Bolts of Foolery, and flow with such excess of Inkepot phrases, but he, that is steeped in the Pope's Close-stool, and shaped by the Rules of irregular Ignatians? The blessed Virgin he disgraceth with his exorbitant phrases, and maketh an Idol of her whom he desireth to magnify; signifying, that Grace did flow from her, as a Goddess.  
He prayeth to the Virgin Mary, that neither the Mist or Fog of Sensuality may detain him, nor the side Wind of Vanity divert him, nor the contrary Wind of Impatience toss him: as for the Pirate of Heresy, he presumeth he needeth no more to fear, lest he be drowned by him. But had we no other argument to disprove the intercession of the Virgin Mary, this one were sufficient to overthrew it: for notwithstanding all his importunity, we see he is overwhelmed with Mists and Fogs of Lust and Concupiscence; his Vanity and Pride hath diverted him from all Goodness, contrary Winds and Discontent hath bereft him of his Senses, and never was any of his Consorts more deeply plunged into Heresies. But so it fareth with those, which leaving Christ Jesus, the Fountain of living Water, dig to themselves Cestern●s that hold no Water, and fly 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 principal mark unto which the Prefator and Translator directeth all his bolts; is first, to prove himself and his Popish consorts to be Catholics, and next to convince his Parents, good friends and Countrymen to be misbelievers and Heretics.  
But how fare wide he shooteth in the first, I have already by sound arguments declared. The same will also more evidently appear by the answer made to his Objections, and by the whole Discourse ensuing. The second shall manifestly be demonstrated as well by our public Confessions, which contain nothing but sound Catholic doctrine, as by his vain frivolous and calumnious opposition in his Preface and idle Annotations. See than 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 never be able to prove. For how can he call himself and his fellows Catholics, whose Doctrines rejected by us are a composition of old and new Heresies? And how can he deny us that title, whose Faith is wholly Catholic and Apostolic?  
He presenteth us, as he professeth, with a translation of S. AUSTIN'S Confessions. A poor present, God wots, and nothing worth our acceptance, being first as it seemeth rather turned out of Spanish, than Latin, and next differing from the Original in diverse places; and thirdly, being corrupted with false Notes and glosses. He presumeth it will be profitable and not unpleasing; so Geefe believe their own Goslings to be goodly birds. He addeth, that the subject will be now and then hard. As if every Schoolboy could not translate S. Austin's Confessions, as well as he, or any Discourse could be more easy.  
As the beauty of a person, saith he, consisteth in Complexion, proportion, and motion. So he would prove S. Austin to be excellent in the complexion of his Soul, the proportion of the parts of his Book, and the actions of his Life. A similitude borrowed from his skill in discerning the beauty and complexion of his outlandish Mistresses, but evil befitting this Subject. For first, what likeness is there between Men and Books? Secondly, when did he ever see the complexion of S. Austin's Soul? Thirdly, what beauty is there in the distinction of the Chapters made by some ignorant transcriber of S. Austin's Confessions? Lastly, what maketh this tale of fair Complexion, decent proportion and motion, to his evil favoured translation, and jeiune Preface and Notes?  
He pitieth some Critics offended, as he saith, with some tautologies of this Book; But such Critics pity rather the translators Morologies and Pseudologies, handling an argument unfit for such a person, and with diverse lies commending his own friends, and taxing his adversaries.  
Vaunting of his labours he saith, It was not in his will to commit the least fault: but what if ignorance and partiality have carried him into faults and errors: shall we accept his will for excuse? In the Preface and Translation you shall find faults, lies, and corruptions, such as will easily convince this vain brag.  
He taxeth some for falsifying and corrupting S. Austin's books, De civet. Dei, and his Meditations. But his reproof is easily answered. For first, he doth not, nor cannot show any proof of the corruption of S. Austin's books, the civet. Dei. Secondly, the book of Meditations attributed to him, is not his. I have seen it under the name of Anselme. Others attribute it to some later Schoolman; and Master Rogers doth not so much translate the book of Meditations, as frame a new Discourse upon that ground.  
But, that the belief and practice of S. AUGUSTINE, and the Church of his time, is fully agreeable to the Roman Church at this day, and different from the Church of England, as he affirmeth, cannot be proved out of any of S. Augustine's works. This I have clearly demonstrated before. Now I say only he cannot prove, either the mysteries of the Mass, or the Pope's universal Monarchy, or the 7. Sacraments and Indulgences, or the Decrees of Trent which we refuse. Only it is easily proved, that he is an adversary of this Church of England, and so he professeth himself to be. He is also an enemy of his Country and the State, and a slave of Antichrist, albeit he doth not profess it.  
He complaineth of the great difficulty of Translating this Book; and yet a Child of 15. years old might well have translated a harder Book than this. And if his betters thought so, as well as himself, both he and his betters were poor, weak and ignorant Translators.  
The sentences of S. Austin's Confessions are no such deep matters, but they may easily be understood. But to find Sentences, that grew on the tree of S. AUSTIN'S soul, and to gather them with Flewers and dough upon them, is an absurd conceit, and altogether impossible. Never were any such Trees, Flower, or Dew heard of, but in the Apostates harsh style. Let him rather beware of sentences growing out of Tyburn tree, and of treacherous Doctrines taught him by Masspriests, Monks and Ignatians.  
Having finished the Translation, he found, as he confesseth, That he had much mistaken the sense of diverse places. And every man that is not obdurate, will yield, that he saith it truly. But that he reform his mistake, it appeareth not. Nay, we justly doubt he made the matter worse.  
By his most significant and sententious soul, saith he, his pen is thrust into so little room. A strange and monstrous kind of guibrish, for who ever heard before of a significant and sententious soul, and a pen thrust into a little room? but if S. Austin spoke significantly, how could he speak so obscurely, as is pretended? If the Apostates tongue were wedged in a wimble hole, would he speak dark sentences think you?  
The Heresy of the Manichees, saith he, is laid under the ashes of oblivion. And yet in his Popish doctrine concerning prohibition of Marriage to elected Priests, in the extending of Christ's body into diverse places, in the destruction of Christ's humane nature, and the Communion under one kind, it is again revived.  
The arguments of the Chapters, he saith, are not S. Augustine's. A very profound Speculation. He might also have added, that the meaning expressed in his Translation is not S. Augustine's, but that shall appear hereafter.  
Going about to commend his Book of Confessions, he saith, He will borrow the words of Ribadineira. And I doubt he borrowed some light from his Spanish translation. But if he had chosen out a hundred, he could not have encountered 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 Libel of Sanders, De schismate, devised of purpose to the disgrace of the Kings of England and this State.  
The jesuite compareth his Learning to a Spring, that riseth and runneth perpetually. And yet Masspriests and Friars drink rather of the puddle Decretals of the Pope, then of S. Austin's clear Spring.  
Having vowed Chastity to God, saith the Translator, he retired, in the company of two friends, into a solitary house, where he spent three years in meditation of Scripture, Prayer, Fasting, and other Penance. But first, it is most untrue, that he vowed Chastity, or other Monkish Vows: secondly, he was no longer there, than he pleased himself: thirdly, he read Scriptures, which Monks use not much to do now: fourthly, he was not subject to the Pope, nor lived under any certain Rule: fifthly, he whipped not himself, as the Friars now do: sixthly, he retired not into a solitary house, but into his own house, as Possidonius reporteth. Was he not then ashamed to tell so many untruths with one breath?  
He addeth, that a principal Cavalier offered to depend on his advice, in the way of spirit; and that there were many Monasteries already erected in S. Austin's time. A gross Leasing, devised not without the instigation of some wicked Spirit. For first, the Monasteries of Egypt and Syria were of another fashion: secondly, Benct brought the Orders of Monks first into Italy: thirdly, Possidonius calleth the man, Agentem in Rebus, A Factor for the Emperor: fourthly, of the dependence upon S. Austin by way of spirit, there is no mention in Possidonius.  
Another gross Leasing, related by the Translator, is that which is related concerning a Monastery built by S. Augustine in a Garden; Possidonius saith, it was in the Church: and there lived not Canons regular, as this irregular and prodigal fellow reporteth, but some servants of God, that followed the Apostles rule, and not the fashions of Monks, or the Decrees of Popes.  
The Order of Priesthood he took, but not the Orders of Masspriests, sacrificing for quick and dead: Nay, he preached the Gospel, which Masspriests do not; and was made Bishop without any Bulls of the Pope, being chosen by the Clergy and People. That Evangelicall perfection consisteth in Monastical Obedience, he never thought: nor did he found a Monastery, for Canons Regular. These be Fictions, and Lies, devised by the Apostate for the maintenance of his Popish Religion; the North-star of his Discourse, by which he directeth his broken Bark.  
He confesseth, that he was frequent in Preaching, Catechising and teaching of youth. A plain conviction of the sloth and negligence of the Romish wolvish Prelates, which neither Preach nor Teach, nor Catechise. He addeth, that he compounded Differences, and exercised himself in works of Charity. But Popish Prelates inflame Wars, vex poor Christians, Murder Innocents' and are void of Charity, and full of vices and villainy. That his Bishopric should be worth 40. M. Crowns by the year, is a pleasant conceit of a foolish Factor of the Pope, measuring times past, wherein the Church was poor and needy, with the time present, wherein Popish Prelates exceed in Luxury and Pride.  
To error in belief and sensuality of Life, he confesseth, he was admirably opposite. To which the Apostate and his consorts are admirably addicted, being Heretics by profession, and sensual Epicures in life and conversation. Yet did S. Austin never vaunt of his noble Cooperation with God's grace, or say he made a superabundant satisfaction for his former offences. These be glorious vaunts of Popish Heretics, which take to themselves power of satisfactions and merits due to Christ. He maketh S. Austin also unspeakably pure, from a Papist turning to be a Puritan, and giveth that to S. Augustine, that he never took to himself. He addeth, that S. Austin did expiate 16. years of his Youth uncleanly spent. As if a man were able to purge his sins, and to make an atonement for them. Making S. Austin a Redeemer, and a teacher of perfect justice; the first being Blasphemy, and the second Pelagian Heresy.  
Of the tenderness of S. Austin's Conscience, and the rigour used by him in examination of his small imperfections, he talketh idly; himself and his Consorts having Consciences seared with hot irons, and not examining their most flagitious Offences, following sensual Lusts, falsifying their Words and Oaths, murdering Gods Saints, maintaining Stews, teaching Rebellion and open wickedness.  
He accumulated, saith the Apostate, a huge stock of Merits. But S. Austin always disavowed his own Merits and fled to God's mercy. Cor. 2. in Psal. 36. he saith, All things are to be esteemed vile to us, when we consider what we are to receive.  justi ficrent merita non fuerunt, saith he, Epist. 150. And in his Preface in Psal. 31. Nihil boni fecisti & datur tibi remissio peccatorum. And de Verb. Apost. Serm. 2. he saith, God doth crown us in pity and mercy: of a stock of Merits, he never spoke one word. Nay, so absurd is the Doctrine of Merits of condignity, that the sounder Schoolmen do disavow it.  
He addeth, That he came not short in paying his Debts contracted with God and his Church, by reason of his erroneous Belief. But if he came not short of payment, what needed he to beg forgiveness of Debts? If he confuted Pelagius, and other Heretics, than he was no great friend of Papists, that teaching purity of Life, and perfection of justice, and the power of  in our Regeneration, and doing good Works, join with Pelagius, and other Heretics, condemned by S. Austin.  
The Donatists, as he saith, pretended, that the universal Church hath erred, and was perished: But he lieth grossly; for they only said, that it erred, and perished in all places save in Africa: not as Papists say, that it is perished, and erreth in all places, save in the Pope's jurisdiction.  
He establisheth, saith he, the supreme Authority under God, of the true, visible, and universal Church of Christ, in matters of Faith. But if the true Church were visible in S. Austin's time, then is not the Romish Church, consisting of Popes, Cardinals, Inquisitors, dumb Prelates, sacrificing Masspriests, Monks, Friars, Nuns, fiery Ignatians, and such Vermin, the true Church; for such a Church was not visible in S. Austin's time, nor long after. If the Church's Authority be Supreme, then is not the Pope Supreme; nay, God speaking in Scriptures, is not Supreme. Finally, if the Church be Universal, then is it not confined within the Limits of the Pope's Authority. Saint Austin certes never believed the Pope's supreme judgement, nor thought the Church of Africa to be of less Authority then that of Rome.  
Concerning the Canon of Scripture itself, or the Translation or interpretation thereof, or the trial of Apostolical Tradition, or whatsoever other Point in difference; by the judgement of great Saint Augustine, the Catholic visible Church is that which must be resorted unto, as the Supreme and final Judge on Earth, as he saith. He telleth us also, That he gave certain general Rules, whereby all Controversies of Faith may be composed. But first, the Pope doth much scorn to follow Saint Austin's Rules, or judgement. Secondly, Saint Austin never knew any Rule of Controversies, but holy Scriptures: The Rule of Faith, saith he, Lib. 5. de Civit. Dei, c. 33. is sufficiently known to the Faithful, by the Books of Canonical Scriptures; A Regula Fidei, quae per alias eiusdem Authoritatis Sacras Literas, satis fidelibus nota est non uberravimus. Thirdly, Saint Austin, Lib. 2. de Doctr. Christ. c. 11. & 15. and Lib. 15. de Civit. c. 13. will have Translations examined by the Originals, and inferior to them. Fourthly, the blind Papists do not follow the judgement of the Catholic visible Church, but of one blind Pope, that is the Enemy of the Church. Fiftly, how can the Universal Church convene, to judge all Controversies? And what reason hath any to follow the Church before Christ; or to hear the Church, judging in her own Cause? Sixtly, the Traditions of the Romish Church, concerning the Pope's power, the Mass, and siue new Sacraments, and their forms and matter, were never known, either to the ancient Church, or to Saint Austin. Seventhly, he never knew the Modern Church of Rome, or believed, that the Catholic Church was visible, or supreme and final judge.  
He declareth, what a pestilent thing Heresy and Schism is, as the Apostate confesseth. But what is that to us, that are true Catholics, and maintain the Unity of the Apostolic Church? It toucheth rather the pestilency of this Apostate and his Companions, who having abandoned Christ, adhere to Antichrist. and being divided from the Apostolic Church, embrace the Heresies of Trent, and Schools in part condemned, or else not known to the ancient Catholic Church, or to S. Austin.  
S. Augustine held that which in his time was taught by the Fathers, and was believed by the universal Church. But this Rinegate and his adherents embrace the novelties of Schools, and errors of the Pope, and the Conventicle of Trent, albeit they were never believed by the Church, nor taught by the Fathers. And of these erroneous Doctrines I have touched many particulars heretofore.  
That holy Father, Lib. de unit. Eccles. declareth how the Church was known by Scriptures, and not by those false Marks which the Pope and his Supporters thrust upon it. By Scripture also we plainly discern, that the Apostate and his fellows are a pack of wicked Heretics and Schismatics, and no Communion of Saints, or Catholic Christians.  
The Donatists denied the universality of the Church, and said it was perished in all places save in Africa, and in the Communion of the Donatists. S. Austin therefore disputing against them, confoundeth this Rinegate and his Apostatical fellows, who confine the Church within the Limits of the Pope's Diocese, and Territories of the Roman Obedience, holding it to be fallen and vanished away in all other places. As for us, we neither deny the Church to be universal, nor hold, that Christ's Catholic Church can perish or fail, although this shameless Companion doth impose this Error upon us; whom he maliciously calleth Caluinists and Lutherans, foaming out his rage against his Parents, Friends, and Countrymen.  
That the true visible Church is Judge of Controversies, and cannot possibly err, is not any Doctrine of S. Augustine's. but an absurd Error of this Rinegate. For first, either the Church judgeth her own Controversies, and so sitteth judge in her own Cause; or the Causes of Strangers and Infidels, who will not hear her Sentence. Secondly, S. Austin never appealed to the Pope, but to Christ and his Apostles. Thirdly, never doth the Church meet, to judge any man's Cause; nor ought Bishops to judge otherwise, then according to holy Scriptures, iuxta Legem●eius, as Moses saith, Deut. 17. Fourthly, the Church of Africa, of which S. Austin speaketh, contr. Epist. Fundam. c. 5. is not now visible, nor extant in the World. Fiftly, it followeth not, because the Church moved him to believe the Gospel, that therefore the same is supreme judge: for any man or woman may induce a man to believe the Gospel, yet every one is not a supreme and infallible judge. Sixtly, the Church of Ephesus, Corinth, and Galatia, was sometime a true visible Church, and yet it is now failed, and subject to gross Errors, and never was the supreme judge of matters of Faith. Neither is it material, that the Truth remaineth in the Belly of the Church, as S. Austin saith in Psal. 57 for the Truth remained in the Church of the Colossians, Thessalonians, and Philippians, yet neither were these Churches supreme judges, nor did they always abide in Truth: and whatsoever we think of them, yet the Truth abideth not always in the Head, Belly, Legs, or Chair of the Pope.  
If any fear to be deceived, saith S. Austin, Lib. 1. con. Cresc. c. 33. let him consult the Church, which without doubtfulness the holy Scripture doth demonstrate. And therein we willingly follow his advice, consulting the Church of England. But the Adversaries do contrary, consult the Synagogue of Rome, composed of Popes, Cardinals, Inquisitors, Wolvish Prelates, Masspriests, Monks, Friars, Nuns, and ignorant people, knowing nothing of the Faith, which neither Scriptures nor Fathers demonstrate, unless it be in Babylon, Apocalypse 17.  
He saith further, that no man can be saved, but in the Catholic Church: and so say we. But we deny the Synagogue of Rome, despising holy Scriptures, and adulterating the Doctrine of Sacraments, given us by Christ, to be that Church. They may pretend to be Catholics, as other Heretics do, and sing Alleluia, De Profundis, Aue Sancta Crux, and Salve: Regina; but out of the Catholic and Apostolic Church, as they hold, the new Creed of Trent, and Doctrine of Schools, they cannot be saved. Greased and salved they may be, but saved they cannot be.  
And hereof he bringeth another reason, De unit. Eccles. c. 16. because they have not Christ for their head, and this is proved because they have the Pope for their head; nay, they have Antichrist for their head. They also hold the heresies of the Simonians, and Carpocratians, Angelikes, Collyridians; Nudipedales. Manichees, and Pelagians.  
The books of Tobia, Judith, Wisdom, Ecclesiasticus, and the Maccabees, S. Austin never made equal to the Law and Prophets. Nay, he denyeth them to have been reputed Canonical by the Church before Christ, albeit in regard they contained Precepts of manners they were read in the Church, and in a general signification might be called Canonical.  
Of S. Peter's primacy, this prime Disciple of Antichrist hath little reason to prate. For first, S. Augustine giveth him no command or superiority over the Apostles, but only a prime Place in order in respect of his fervour, Age and Virtue. Secondly, he had no power to depose Princes, or to make Laws; This belonged to the Council, that, neither to any Apostle, nor any Council. Thirdly, the Pope neither feedeth Christ's sheep, nor loveth Christ; nay, he is more like to Nero, then to Peter. Fourthly, the Bishops of Rome had no Apostolical Prerogative, nor had they power over Scriptures, men's Consciences, Princes or all other Bishops. Lastly, the Bishops of Africa, and among others S. Austin, thought themselves in no degree inferior to the Bishops of Rome.  
S. Austin, contr. part. Donat. where he speaketh of the Rock, against which the proud gates of Hell cannot prevail, understandeth S. Peter's Confession and Doctrine, and not the succession of Popes, as this Popelin would have it. For, against Marcellinus the gates of Hell prevailed, and no strength is there in the Succession of the rest. Secondly; neither doth he call S. Peter's feat an Episcopal feat of Peter, as this false Translator hath turned it, but only an order of Bishops, In ordine illo Patrum, quis cui successit videte, are his words. Thirdly, he doth signify, 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 ever 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 brainless head and brazen face hath the Apostate to affirm this?  
The succession of Priests, saith S. Austin, kept him in the Church. But not the personal Succession of them, nor the Succession of Popes, as this Rinegate impudently affirmeth. Further until S. Austin's time the Bishops of Rome and other the Successors of Peter continued in the Catholic Faith. But now the Popes are Apostated from the Faith, and have abandoned the office of Bishops; professing new Doctrine, and assuming to them a new Office.  
S. Austin De anim. & ejus Orig. lib. 3. c. 4. believed not, That jufants dying without Baptism could obtain remission of original sin. But neither he, nor the Schoolmen say, that all not Baptised are necessarily damned, holding, that beside the baptism of Water, there is a baptism of Blood, and of the Holy Ghost. S. Ambrose doubted not of the salvation of Valentinian, albeit he died unbaptized. And the same is the opinion of the vnbaptised and believing Thief, and such Martyrs as shed their blood for CHRIST.  
For the Popish real and external Sacrifice of the Mass, S. Austin speaketh no one word, howsoever it pleaseth this slave of Antichrist to vouch him for it. He doth not so much as once name the Mass, or say that Christ's Body was really offered under the accidents of Bread and Wine. The sacrifice he speaketh of, was only a memorial of the sacrifice of Christ's death; and Monica was only remembered at the Altar, as other Christians, Patriarches, and Martyrs were, albeit her soul was not in Purgatory.  
Papists also build Churches to Martyrs and Saints, and call upon them, contrary to the Doctrine of S. Austin, Lib. 22. de Civit. Dei, c. 10. who albeit they were named in the Mysteries, yet denyeth that either they were called upon, or had Temples built unto them.  
Lib. 17. de Civit. Dei, c. 20. he admitteth none to be Priests after the Order of Melchisedech, or Mediators of the New Testament, but CHRIST JESUS: Sacerdos ipse Novi Testamenti, & secundum Ordinem Melchisedech. But this Apostate supposeth, that his Masspriests are after the Order of Melchisedech, and that Saints canonised by the Pope, are Mediators of the New Testament, albeit neither New nor Old Testament was established in their blood.  
We adore Christ's flesh, saith S. Austin, allegorically expounding the words of the 98. Psalm: but not in the Mysteries, as this Patron of the Mystery of Iniquity affirmeth; nor doth he speak of the Sacrifice of the Mass, as this Dreamer imagineth: for he speaketh of the spiritual eating of Christ's flesh, that is adored when it is believed, and spiritually received by Faith. That Christ's flesh was under the accidents of Bread and Wine, and really contained in the Priest's hands, neither did S. Austin, or other Fathers believe; for that were nothing else then to betray Christ; as did Judas, into the hands of Thiefs. That Christ's Body is to be eaten with the mouth, he utterly denyeth: Non hoc corpus quod videtis mandueaturi estis, saith he.  
Again, in Conc. 1. in Psal. 33. expounding these words, Ferebatur in manibus suis, he understandeth them of the Sacrament in Christ's hands; for speaking properly, he saith, No man is carried in his own hands: which words the Prefacioner either marked not, or wilfully diffembled.  
Prayers for the dead, infer not the Doctrine of Purgatory; as the place of the 2. Machab. 12. albeit corrupted, and his Book de cura pro Mortuis, doth declare: for neither doth he there mention any Purgatory, nor did he ever think, that his Mother's soul was in Purgatory. In Enchirid. ad Lament. he speaketh of purging small faults, but very doubtingly: but that Christians were to satisfy in Purgatory for sins, whose guilt was remitted, he never taught nor imagined. Aërius was condemned as an Heretic, as Augustine relateth Haeres. 53. de Haeres. ad Quoduultd. but it was because he was an Arrian. He was reproved 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 used, 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 upon the 88 Psalm. S. Austin would have Saints Feasts celebrated with sobriety. But what maketh that for innocation of Saints, or celebrating Masses in their honour? Further, these words seem to be patched to the end of the Psalm by some idle Monk, that was zealous for his Belly, and more willing to feast then fast: for neither have they any connexion with the words going before, nor was it the use to celebrate Feasts in S. Austin's days for other Saints than Martyrs, as appeareth Lib. 20. contra Faust. c. 22.  
That S. Austin proved Prayers to Saints and Angels out of Scriptures, is a most gross Untruth, uttered by a lying Apostate. In the 21. Book de Civit. Dei, c. 27. alleged by him, is no such matter sound: Nay, in the 22. Book de Civit. c. 10. he condemneth the invocation of Martyrs. And Lib. 10. Confess. c. 42. & 43. showeth, that the Office of Reconciliation and Mediation between God and man, belongeth to Christ only, and not to Angels or Saints.  
In the 22. Book de Civit. Dei, c. 8. diverse Miracles are reported, as wrought some by holy Earth, some by Relics, and some by other means. But the whole Discourse savoureth rather of the Vein of some Monk, or writer of Legends, then of so learned and grave a Father. Howbeit, whosoever is the Author of that Addition, he neither mentioneth the Mass, nor invocation or prayers to Saints, for which by the Apostate it is vainly alleged; nor saith, that Miracles were wrought by such superstitious Tricks.  
In his Book de Grat. & Lib. Arb. c. 16. he saith, It is certain we keep Gods Commandments, if we will. But he saith not, it is in the power of the will to keep God's Commandments, or as the Apostate inferreth, that man hath possibility to keep God's Commandments: For presently the holy Father addeth, That our will must be prepared of the Lord, and that we can do nothing, unless it be given us of God. Further, to hold that man by his will can fulfil the Law of God, is Pelagianisme. Lib. de Nat. & Grat. c. 43. We must, as he counselleth us, demand grace of God, that we may do that which we cannot otherwise. But what need Grace, if the Will had power sufficient to do well?  
In his first Book of Retract. c. 21. S. Austin doth utterly overthrew the Popish Doctrine, concerning the power of , in doing good: For if man cannot change his will, unless it be given him, nor do good but by grace, as he teacheth, then doth it not lie in the power of  to do well, more than it lieth in the power of the Apostate to be made a Cardinal: which is a grace bestowed by the Pope on his favourites, and not obtained by every lose companions freewill.  
S. Austin doth also confound the Heresy of the Apostate, holding justification by Faith and Works; for if Works follow him that is justified, and go not before, then do not Works justify us. Yet hold we not, that Faith devoid of Works doth justify, but that Faith lively by good Works doth only apprehend Christ's Mercy and justice, and not our Works effect justice.  
That S. Austin, with other Fathers of the Church teach, that our Works are meritorious of Eternal life, as this Apostate avoweth, is an impudent assertion disavowed by them, and meritorious of a sharp censure. S. Austin neither in his 105. Epist. nor in his 46. Epist. ad Valent. doth in one word signify that Works are meritorious of Eternal life. Nay contrary, albeit he doth mention Merits: yet, he saith, men are justified by Grace without merits. Which overthroweth the Doctrine of Merits de congruo, and the Decrees of Trent concerning men's preparations to justice. In Epist. 46. ad Valent. he saith, Man is converted by mercy & grace. In Conc. 2. in Psal. 36. he denieth our Works to be meritorious of that we shall receive. And in Psal. 83. That what soever he hath promised, he promised to such as are unworthy. And Ser. 16. de verb. Apost. He is made our debtor, saith he, not receiving anything from us, but promising what pleased him.  
And thus it appeareth, that S. Austin is little propitious to Papists even in those points, in which they think him to be most favourable. But their main grounds he either knew not or contradicted them, as hath been formerly demonstrated Most idle therefore is his whole Discourse ensuing.  
First, he wondereth, that any should be so silly or impudent, as to avouch S. Austin as a Patron of the Faith which we profess, whom he like a Calf of the Pope's Bulls calleth Caluinists. But I have alleged against him so many particulars, that I hope he will cease his wonderment. I have also derived our. Faith from Christ & his Apostles, and not from Caluin or any late teacher. S. Austin argued against the manichees, that held Fate, and the Pelagians, that magnified , and made an Idol of it. But what doth that concern us, who detest all the Heresies both of the one and the other. It rather toucheth the Apostate and his consorts, who according to the Doctrine of Thomas, 1. P. q. 116. Art. 1. & 2. allow Fate, and with the manichees condemn Marriage in Priests, and give to CHRIST a fantastical body, that is in many places at one time, and refuse Flesh and other meats. They also magnify  as being the Cause of man's conversion, and having power to prepare us to justification; and hold, that the Virgin Mary and some others, were borne without Original sin, and that Just men may live without sin for some time, and the unjust do any good by their : all which, are Heresies of the Pelagians.  
He addeth, that S. Austin, believed the invocation of Saints and Angels to be a Catholic Doctrine, and that he, did not only approve Prayers made to Saints, but also recounteth many Miracles wrought by them: Lies idly repeated, and formerly refured. See S. Austin's Confess. lib. 10. c. 42. & 43. & lib. 22 the civet. Dei, c. 10. and you shall find he teacheth contrary. The miracles reported, Lib. 22. the civet. c. 8. are thrust in there by some falsary; and yet is it not there said, they were wrought by Saints.  
He supposeth, that we infer that Scriptures contain all things necessary to salvation; because, as S. Austin saith, lib. Confess. &. c. 5. they are excellent means whereby God may he both believed and served, But his supposal is ridiculous and false; for neither hath S. Austin in that place any such words, nor do we ground ourselves upon any thing therein contained, but upon diverse other place, Lib. 3. the doctr. Christ. c. ●. Tract. 49. in Joan. Lib. 1. de cousins. Euangel. c. 35. lib. 3. centr. lib. Petil. c. 6. and lib. 3. cantr. d●●s epist. Pelag. c. 4.  
Fare he was, saith the Apostate, from holding Scripture to he the supriame judge of Controversies; Yes, lib 3. de Nu●●. & Co●o●p●●…. c. 33. he appealeth to Christ and his Apostle. He doth also try all question in all place by Scriptures, and no where by the Pope or his 〈◊〉. That the Gospel with h●n had been no Gospel, if the authority of the Church had not obliged him? is a wicked speech of this blasphemous Apustate, and no saying of S. Austin. He said only the Authority of the Church moved him, which he might have affirmed of any godly Preacher, yea, of his Mother.  
If S. Austin's, or other Father's words seem to favour us, the Rinegate pretendeth, That so many other places are plain and express for his Romish Religion; insomuch, that some confess they contradict themselves. Both gross and impudent leasings; For the first, we have refuted by many unanswerable arguments: the second, he cannot choose but confess, unless he can produce such as charge the Fathers with contradictions.  
But saith he, The Roman Church hath preserved S. Austin's Works untouched: secondly, she preserved two Orders of Religious men instituted by him: thirdly, she permitted his Images and Relics to be kept and honoured, his Festival to be solemnised, and Churches and Altars to be erected to God in his name. I answer, that the first is most untrue; for the Pope's factors have not only added to his Works many suppositious Books, but also have falsified his true works; and if any sincerity have been used in the edition of his writings, it is much against the Pope's mind. But suppose the Romanists should have used diligence in preserving his Writings, yet is not the same comparable to the diligence of the Jews, in preserving the Old Testament, by which notwithstanding they are plainly convinced. 2. It is false, that either Hermit's or Canons' regular were instituted by S. Austin, they having received their Original and Laws from the Pope. 3. The Jews honoured the Prophets, albeit, they regarded not their admonitions and counsels. 4. It is guibrish to say, that Churches and Altars were built to God in S. Austin's name; for S. Austin's Church is built to Saint Austin, as Baal's Church to Baal. 5. Not God's Church, but the Synagogue of Satan maintaineth the Idotrous worship of Saints, of their Relics and Images.  
He saith, we disclaim S. Austin, and call him superstitious, and scornfully trample upon the head and heart of this glorious Saint. But would he disclaim his lying and calumniating, this accusation would soon cease. To prefer holy Scripture before any one Father, is no scorn nor wrong. Caluin in some things leaveth him; but Papists leave him where he followeth the Apostle, and setteth forth the grace of Christ: they believe, that Monicaes' soul was in Purgatory; but so did not S. Austin.  
Toward the end of his Preface, having almost tired himself with lying, and busy search of that he cannot find, he cryeth out, O Heresy, how deep are thy Roots laid in Hell! Some pang belike of Hellish Treason and Heresy wrung his rotten carcase, and pinched him at the heart: for to deny Masses and Dirges for the dead, is no Heresy; but to destroy Christ's humanity, to renounce his grace, and to maintain Pelagianisme, as Papists do, is most gross and notorious Heresy.  
We esteem S. Austin, and other Fathers, as much as they desire to be esteemed, and prefer them fare before the Pope and his whole Consistory of Cardinals. But the Papists do prefer every blind and ignorant Pope's Sentence before all the ancient Fathers: of whom, albeit they speak gloriously in their Breviaries and Missals, yet they neither regard them, nor the Apostles of our Saviour, if they speak against their holy Father, and his profit, and Monks slow bellies.  
S. Austin believed, repent, and lived a boly life: but yet he neither whipped himself, nor did Penance, as Friars do; neither did he make boast of his eminency in all perfection of life, which the Apostate attributeth unto him. The Fable of the writing of the seven Penitential Psalms before S. Austin, as he lay on dying, is not probable; the same being a practice of Friars, and not mentioned by Possidonius.  
We endeavour by Faith and good Works, and the testimony of a good Conscience, to make our election sure to us; and so no doubt, did S. Austin: but we persuade no man to assure himself of his salvation, his life being flagitious and sensual, and himself being ignorant, and living without repentance, and having Faith only, without good Works, as this lying and flagitious Apostate doth falsely charge us; that is rather the flagitious error of the Apostate and his Consorts, who promise salvation to all absolved by Masspriests, and dying in the Pope's Faith: which was also the Heresy of Eunomius.  
The example of S. Austin, he saith, is profitable to all men, whether they be in state of purity, or are fallen into sensuality, having dark and frozen souls. As if S. Austin were a Catharist, or Puritan; or sensual Papists, whose hearts are darkened with ignorance, and frozen with coldness of devotion, could reap any profit by S. Austin's example.  
Only he would not have his Reader so to remember S. Austin, as to forget their devotion to his Mother Monica; who, as he saith, had a manly soul, endued with massy and  virtues. A note of remembrance, full of stolidity rather than solidity: for devotion and religion, in the opinion of all  Christians, tryeth us to God, and not to men or women departed this life, and unknown to us. Further, if her soul were manly, why may not the Apostate have a female soul, being so much addicted to the feminine gender? If her virtues were massy, why may not his vanities be spongeous and light, like Tyffanie? Lastly, if S. Austin and his Mother were Saints, being not canonised by the Pope; then is the Pope's power, lately usurped in canonising Saints, nothing. And thus an end of the Apostates idle and long Preface: proface to his indignity, that hath thus unworthily disgraced himself, and his graceless Cause.   

CHAP. VI Notes and Advertisements upon the Translators Advertisement, concerning S. AUSTIN'S Retractations.  
ALthough his idle Advertisement to the Reader, is neither worth any Animadversion, nor the Readers pains; yet because it cometh in suit next after his Preface, it followeth in order, that upon his Advertisement, we put our Animadversions.  
And first, I could not overpass his impudence and arrogance, albeit noted before, in calling himself and his companions Catholics, whose Faith is neither Catholic, nor Apostolic, nor Christian. Let him, if he have any shame, demonstrate, that Christ's Body is made of Bread, nay, of Wine, and that it is contained under the accidents of Bread and Wine, and was eaten not only by the Apostles, but also by Christ himself, yea, by men and beasts, eating the Sacrament; that the Pope is Christ's Vicar, and hath two Swords, and power to depose and kill Kings; that Friars and Monks were instituted by Christ, and live in perfect purity; and all the new Creed of Trent.  
When we are urged by Papists with the authority of Saint Austin, making evidently against us, it is our use, saith the Aduertiser, to allege, that he made Books of Retractation. But first, he is not able to show any authority of S. Austin making evidently against us: contrariwise, we have alleged places making evidently against the Popish Faction and their Heresies. Secondly, it is no fault to say, he made Books of Retractations. Thirdly, we allege places never retracted. Lastly, it is an easy matter to avoid whatsoever is objected against us out of S. Austin, without any such frivolous and idle shift, as is by this poor shifter suggested and devised for us.  
Where S. Austin, Lib. 9 Confess. c. 13. speaketh of the price of our Redemption, he saith, nothing is signified, but the Sacrifice of the Mass. A conceit fond and ridiculous: for first, what is more absurd, then to confess, that the soul of the Translator and his companions is of so little value, that they may be redeemed with every three-halfe-peny Mass? Secondly, that Father doth not so much as in one word mention the Sacrifice of the Mass. Thirdly, he understandeth the Sacrifice made upon the Cross, for our Redemption; a memorial whereof is made in the holy Mysteries, profaned by wicked Masspriests.  
That which S. Austin saith of Prayers for the Dead, maketh nothing either for the sale of Masses, or Dirges, or the blazing fire of Purgatory: neither is the Apostate able to avow his irreligion by any words of S. Austin, of Vows, of Miracles, or of the darkness of any Texts of Scriptures.  
He telleth us, that S. Austin mentioneth Monasteries of Religious persons, and great numbers of Hermit's: yet cannot he show any such institation of Hermit's, nor demonstrate, that S. Austin ever knew any Popish Monk or Friar.  
That one and the same Scripture hath very many and different senses, is not the Doctrine of S. Austin, but the foolish conceit of this idle Translator, that hath in his head very many crotchets, but very little sense or understanding: for how can we be assured of the truth and certain understanding of Scriptures; if the same have many senses? Apollo Loxias gave forth ambiguous Oracles; but fare is that from the Text of holy Scriptures, and the wisdom of the holy Ghost.  
He noteth also, that albeit S. Austin wrote the story of his youth, yet he was no young man when he wrote his Book. A high point of the Translators learning; as if old men could not write the story of their younger years: the Translator himself, if he please, may write what he did in the Brothels of France, Italy, and Spain, when he was younger than now.  
Further he chargeth us, as if we should say, that S. Austin was but a young man when he wrote his Confessions, and that afterward he grew wiser. As if any of us did tax S. Augustine of indiscretion, for writing this Book: if he know any such, why doth he-not name them? if he name none, himself seemeth to be a false accuser; who albeit grown in years, is neither more honest, nor wise, then when he was young.  
He in his Retractations, saith he, confessed his sins and good deeds. An example which the Aduertiser meaneth not to follow: for his enormous sins he will not confess, and good deeds I know none he hath to relate.  
He addeth, that his Confessions much pleased many of his Brethren. Yet we hear of no Confession, that this prodigal, and Popish Apostate hath made, nor doth he greatly care to please his Parents, Brethren and Friends; neither doth his Translation please any man, but himself.  
S. Austin in his fourth Book of Confessions, saith, He made rather a light Declamation, than a serious Confession. But the advertiser although he make both idle Declamations and frivolous and false Annotations, yet neither in jest nor earnest doth he confess his faults, but rather proudly and vainegloriously boast of his doings.  
In the end the Aduertiser beseecheth his discreet Reader to admire the humility and exactness of the Saint. A request that concerneth himself nothing, that is neither Saint, nor humble, nor exact, nor discreet; nay, foolishly he admireth himself and his doings, albeit, his Prefaces, Notes and Advertisements, contain nothing but foolery, vanity and lies.  
S. Austin, saith the Aduertiser, believed what he taught. But neither did he teach any thing in favour of his Popish Heresies, nor prejudicial to the Faith of the Church of England. Vainly he boasteth that the modern Faith of Rome is Catholic; But we have convinced it to be neither Catholic, nor Apostolic, nor true. Let him answer to our arguments, and he shall be forced to confess so much himself.  
This advertisement therefore, howsoever it pleased the Translator therein to mention S. Austin's Retractations, maketh nothing for his own glory and commendation. He should have showed more wisdom, if he had retracted both his Preface and Advertisement.  
After his Aduitisement he confesseth, that his Copy was evil written, and that many errors escaped in Printing. But this should easily have been pardoned, if that his whole labour had been well performed, and gross Errors had not been committed in his Preface, Annotations and Translations. Now than we come to speak of his Annotations and Translations reserved for the last Chapter.   

CHAP. VII. Of the false, wicked, and absurd Annotations of the Apostate upon S. AUGUSTINE'S Confessions, and how evillfavouredly they and he answer the Text.  
SAint Augustine, in the first Book of his Confessions, Cap. 2. Doth invocate his Lord and God, which made Heaven and Earth: and which notwithstanding was not contained in them. But this Apostate and his fellows doth invocate and call upon Angels and Saints; yea, upon their God of the Altar, that neither made Heaven nor Earth, nor any thing else, but as themselves say, was made by a Priest, and is contained under the accidents of Bread and Wine, and shut up in a Pixe, and hanged over the Altar. This the Apostate did well perceive, made not for his profit; and therefore he was content to pass by this Chapter in sad silence.  
Chap. 4. S. Augustine saith, Supererogatur tibi uti debeas, which the Apostate translateth thus: By our Supererogation thou becommest our debtor; and noteth, that God maketh us able to do works of Supererogation. But neither doth that holy Father say, or think, that God was made our debtor for our Works, but only for his Promise, nor account Monkish vows to be works of Supererogation, nor teach, that man was able to perform the whole Law and more.  
Chap. 5. lib. 1. the Translator noteth, That S. Austin did oblige God to be good unto 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 above all, be obliged to a sinful man, that is so fare underneath him? Nay, in this very Chapter he declareth his sins against himself, and confessing the impiety of his heart, and disclaiming his Merits and Works, saith, He will not stand in judgement with God.  
In the Margin, Chap. 10. the Translator noteth, that there are Sectaries who blasphemously affirm, that God appointeth men to sin. But he durst not name any party, least touching M. Caluin, he should be deprehended in a manifest Lie, and convinced of his ordinary 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 practice of Rome; to rebel against Princes excommunicated by the Pope, which the Apostatical Faction of Rome saith he doth; then by their Doctrine he should appoint men indeed to sin. We say, only God forbiddeth all sins, and directeth all men's actions.  
Chap. 11. he observeth the use of signing with the Cross: but S. Austin there speaketh of signing and salting Infants newly come out of their Mother's Womb, and sometime before Baptism; Ceremonies not now used in the Romish Church. He talketh therefore of no matters of Faith, nor helpeth the Translator, who so often and superstitiously abuseth that sign.  
S. Austin, 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 have licence to speak false Latin. In Rome the Pope selleth Rules, Laws, and Dispensations; but the Translator careth for none of that, nor doth the Pope care for Grammar Rules, or good Latin.  
Lib. 1. Chap. 16. S. Austin speaketh of a Flood: but the Translator turneth it into a Torrent, and noteth in the Margin, A noble Discourse; as if it were a noble thing to talk of Torrents of Custom, and drying up of Floods. Afterward he talketh of learning these words, the Golden Shower, the Lap, the Ornament, and the Temple of Heaven; and the Translator noteth an extreme abuse still on foot, but showeth 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 Heaven with his sovereign Voice: as if the Heaven were like a Vault of a Cellar, and every great noise were a sovereign Voice. O the sovereign dizardrie of a transcendent Translator, whose words soar above all understanding and reason!  
God is the Centre of all true sweetness, saith the Apostate in a Marginal Note upon the first Chapter of the second Book of Confessions. But in the Text there is no mention of Centre, or Circumference: neither is God in the lowest place, as a Centre, but filleth all things with his presence. And where S. Austin saith, Exarsi aliquando satiari in inferis in adolescentia, he turneth it thus; I did sometimes burn with a kind of hellish desire, to be satisfied: as if Hell were nothing but hellish desires.  
And commenting upon the second Book, and second Chapter, he saith in his Marginal Note, That Virginity is a better disposition to receive Divine consolation, than the state of Marriage. But S. Austin talketh nothing of this disposition; nor do Popish Votaries, that forswear Marriage, either attain to perfect chastity, or receive the Divine consolations he speaketh of: nay, Abraham, Isaac, jacob, Moses, and other married men, received more consolations from God, than all the pack of unmarried Popes, Monks, and Friars.  
These words, Lib. 2. c. 3. Et volutabur in caeno eius, tanquam in Cinamomis & Vnguentis praetiosis, he translated thus; And I weltered in the mire thereof, as if I had been regaled in a Bed of Spices and precious Odours: as if there were no Spices but Cinnamon, and Ointment did signify Odours. Would he not be anointed 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. Austin thought himself in the bottom of the Deep, remembering he had stolen his neighbour's Pears. But the Apostate and his Teachers account such sleight matters venial sins, and say they are done away with knocking the breast, and holy water. He translateth also these words, in imo Abyssi, in the bottom of Hell: as if God redeemed souls out of Hell, and Purgatory.  
Seruus fugiens Dominum, & consecut us umbram, Lib. 2. c. 7. he translateth, a slave flying his Lord, and finding nothing to lay hold upon but a shadow. Where many words are redundant, and the meaning not attained: for S. Austin's meaning is, that a slave flying, and obtaining a shady place, had but a small rest.  
Quis audet viribus suis tribuere castitatem & innocentiam suam! saith S. Austin, Lib. 2. c. 7. But this Apostate translateth it pedantically thus, Who dares presume to entitle himself to the virtue of his chastity and innocence? quite beside the Text: and this of purpose, lest S. Austin should seem to condemn his cooperations, and that power of  which Pelagianizing Papists maintain.  
Veni Carthaginem & circumstrepebat me undique sartago flagitiosorum amorum, saith S. Austin, Lib. 3. Confess. c. 1. But the Apostate durst not note any thing upon the place, because coming to Rome, he was boiled in a Frying-pan of impure & flagitious Lusts, and reboyled again in Cornelius Tub, and yet confesseth nothing, as did that holy Father.  
S. Austin, Lib. 3. c. 3. speaketh of certain Companions called Euersores, or over-turners of Civility; a cruel and devilish name: yet not so cruel, as the name of a Traitor, and Apostate, and a hired slave of Antichrist. He compareth them to roaring Boys, and Wits: but English turned Italian and Spanish, are fare more cruel and devilish.  
In the Margin of the fift Chapter he noteth, that there is great difficulty in understanding holy Scriptures; but quite contrary to that holy Father's meaning: for he saith, they profit such as are little ones, and humble; albeit they be not understood of the proud and ignorant, such as the Pope is, that presumeth he cannot err; and such as his Disciple here is, that with vnwashen hands and feet falleth upon handling holy Scriptures.  
The Manichees, as the Translator saith in his Notes upon the 3. Book of Confess. c. 6. professed to believe the three Persons of the holy Trinity. But in the Text of S. Austin there is no such matter: nay contrary, he saith, their heart was void of all truth. But did they believe some truth, yet destroying the humanity of Christ, and forbidding Marriage to their elect Priests, and not receiving the Cup in the Sacrament, and holding diverse other lewd fancies, they were gross Heretics. 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 have no being at all, as S. Austin reporteth of them, Lib. 3. c. 7.  
S. Austin confesseth, he was persuaded to yield to foolish Deceivers; which he lamenteth, Lib. 3. cap. 7. Yet this Apostate sorroweth not, that he hath abandoned the Apostolic Faith, and yielded to seducing Masspriests and jesuwides, teaching the Heresies above mentioned, and diverse others: only he noteth them to be Atheists, which (as it seemeth) dislike, that the Pope should allow that in one Age, which is unlawful in another.  
Flagitious sins against nature, S. Augustine, Lib. 3. Conf. c. 8. detesteth. He saith also, it is a general agreement of humane socictie to obey Kings. Yet Popes disturb this general agreement, forbidding men to obey Kings excommunicate, and his marked slaves claim exemption from this obedience: And many forswearing Marriage, fall into these enormous and flagitious sins.  
Gladly would the Apostate, cap. 8. excuse his companions, who in their Catechisms leave out the second Commandment, against I dolls or graved Images. But first, S. Austin leaveth out nothing: secondly, more Father divide the Commandments into 4. in the first Table, and 6. in the last, then into 3. and 7. Thirdly, these words 3. and 7. seem to have crept into the Text, having no connexion with other words.  
In the 3. Book and 9 Chap. the Apostate noteth, that in the Catholic Church there is no danger of indiscretion, in doing Penance. But first, most absurdly he doteth, where he reputeth the Pope, Cardinals, Masspriests, Monks, and Friars, to be the Catholic Church. S. Austin certes doth not talk of Popish Penance, in whipping themselves, and lying on the ground, or on Ropes.  
Noli esse vana anima mea & obsurdescere in aure cordis, saith S. Austin, Lib. 4. Confess. c. 11. And hereupon the Translator noteth, That sin maketh us deaf to the voice of God. We may therefore well esteem, by his own confession, what the cause is why he heareth not the voice of God, but rather heareth and followeth the call of Satan, drawing him away from the truth: his heart is deaf in hearing the Word, his soul foolish in obeying the voice of Antichrist, and delighting in foreign and strange fashions.  
He talketh also here of the Centre of Rest, corrupting his Author, & himself being not only out of the Centre, but also all the Circumference of Rest. In the Margin he noteth as an absurdity, that any should prefer the part before the whole. and yet he and his fellows do prefer the Pope before the Cardinals and Priests, and before the whole Romish Church.  
Lib. 4. cap. 16. When we rely on ourselves, saith the Translator, our strength is nothing but mere weakness: A place ill translated. S. Austin's words are, Firmit as nostra quando tu es, tunc est firmit as; cum autem nostra est, infirmit as est. How then can man of himself will or do that is good, or prepare himself to justice, or before grace believe and repent, and love God?  
Where in the Text S. Austin, Lib. 5. Confess. c. 1. hath, Heale thou all my Bones; the Translator in the Margin noteth, the powers of his Soul: as if his Apostatical Soul were full of Bones. S. Austin also saith, God doth open the heart when he will: Which showeth, that man cannot resist his grace, nor receive it, before it be given him.  
The picture of an Heretic, saith he in a note upon the 5. Book and 6. Chap. is set out in Faustus, who was very shallow, albeit, he made a fair show. What then need we go further to seek out an Heretic, then to this shallowpated Apostate, who notwithstanding his shows and brags, is a Translator of small substance, such also are his pedantical Masters the Jesuits, that talking bravely of the Church and Tradition, run their barks upon the sands of the Pope's Decrees, impudently bragging and yet performing nothing. Like to Faustus, who was Magnus' laquens Diaboli, as S. Austin saith, Lib. 5. Confess. c. 3. as they are.  
Erat memoria B. Cypriani, saith S. Austin, 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, Music, solemn access of Pilgrims, and such like Ceremonies. There also he saith, S. Cyprians Relics were kept; but he showeth not what Relics, nor is able to prove, that they were there worshipped. S. Augustine hath no such thing: It was only a memory of Cyprians martyrdom. Monica there prayed to God, and not to Cyprian, as may be collected out of S. Austin's words.  
The Manichees, as the Translator noteth, Lib. 5. c. 9 believed that our Saviour CHRIST had not a natural Body. And can he and his consorts believe otherwise, that in the Sacrament give him a Body that is neither felt nor seen, nor suffereth any thing? There also he addeth, that Monica went every day to Mass, corrupting S. Austin's words, who speaketh of an Oblation no day pretermitted by her. But I trow the Apostate will not say she said Mass, neither was there any Mass framed by Scholasticus, or patched together by Popes in her time. She went every day to Church, as S. Austin saith: a plain conviction of Recusants, that go no day to Church.  
He addeth, that God by his promises maketh himself a debtor; therefore for men's Merits he is no debtor, remitting daily their debts.  
The Manichees, as S. Austin reporteth, Lib. 5. c. 10. believed that God had the bulk of a Body. And do not the Papists paint & figure God the Father and the Holy Ghost, and give them bulks of bodies?  
As the Manichees salsified the Scriptures, as witnesseth S. Austin, Lib. 5. Confess. c. 11. So do the Heretical Papists both by Translations and wicked Interpretations. 2. They do also suppress Gods eternal Testament, prohibitng the reading of it in vulgar Translations without licence. 3. They falsify the Fathers, as their Indices, Expurgatory, and later Editions compared with Manuscripts, and former Prints declare. In vain therefore doth this poor Translator think to wipe away so foul a fault, with a megre Marginal note.  
S. Ambrose did Preach to the people, as S. Austin relateth, Lib. 5. Confess. c. 13. he did also substantially teach Salvation, whereas Faustus the Heretic did wander up and down by certain fallacies. But the Pope and his proud Prelates Preach not. The Masspriests also and jesuwides, wand'ring in diverse fallacies and Schoole-trickes teach the Pope's fancies, and lead their Disciples out of the way of salvation, as did the Heretical Manichees.  
Upon the 5. Book 14. Chap. in a Marginal note, he saith, God deceiveth men of their souls: most impiously making God a deceiver, who deceiveth none, but draweth men by a right course into the way of Truth.  
Monica, as S. Austin testifieth, Lib. 6. Confess. c. 2. brought Bread and Wine to the memories of Martyrs (which this juggler translateth shrines) but was forbidden by the door keeper: because it was a Heathenish custom. Yet this Heathenish custom the heathenish Priests of Baal leave not, Feasting and Banqueting riotously on the festival days of their Saints, which they worship Idolatrously.  
The Translator in a certain Note doth insinuate, that Ostiarius was then an Office in the Church, as it is now. But S. Austin doth neither make an Order of Doorkeepers, 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 Tombs of Martyrs. But neither doth he mention Mass, nor do Masspriests always make this Sacrament a Communion, eating and drinking all alone; albeit, this juggler would willingly draw his Mass out of these Boxes.  
God hath no Children, saith the Apostate in Lib. 6. Confess. c. 3. but such as are members of the Catholic Church. How then can the Apostate and his fellows claim to be God's children, being the members of Antichrist, and having forsaken the Catholic Church and Faith? S. Augustine saith, God spiritual 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 Pope's Bastards, than God's spiritual Children?  
Persuasisti mihi, saith S. Austin, Lib. Confess 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, unde scis illos libros unius veri & veracissimi Dei Spiritu humano generi esse ministratos? So he saith, first, that God persuaded us to believe holy Scriptures to be of God. 2. That Scriptures have 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. Austin's words and meaning, maketh the Scriptures to receive Authority from the Church in regard of us. 2. He would have us to believe the Scriptures, not because God persuadeth us, but because the Church teacheth us; as if the Church received her persuasion from herself, and not from God. Lastly, continually they question us how we know, that the Scriptures are of God; which this good Father condemneth as impious. To resolve that the Scriptures are Divine, because the Pope saith so, is most ridiculous. The like fraud this juggler useth in a Note upon the 11. Cap. of this Book, deriving that Authority, which S. Austin giveth to holy Scriptures; to his Church, that is, to every ignorant and faithless Pope.  
Alipius is commended by S. Austin, Lib. 6. conf. c. 8. for that he shut his eyes, lest he should behold the Gladiators; intimating, that we are to avoid all occasions of sin. Why then did not this Translator shut his eyes in Italy and Spain, where are so many baits for sin? Did he drop into the Brothel blindfold?  
In the Margin, Lib. 6. c. 12. he telleth us, that the Devil is ever putting Tricks upon him. And do we marvel, that he and his fellows are so lewd and vainglorious, seeing the Devil doth put so many Tricks upon them, and hath entangled their feet with his snares?  
Lib. 6. c. 13. he seemeth to insist much upon Visions and Revelations. But S. Austin saith, Monicaes' Visions were vain and fantastical, and that there was great difference between God revealing, and the soul dreaming: And such Dreams, commonly, are the Visions and Revelations of Monks and Friars. God therefore directeth us, Isay 8. to the Law and Testimony, and not to Visions nor the Revelations of Spirits.  
S. Austin's 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 prove Vows of Chastity, albeit the best the idle Translator could draw out of Saint Austin; who yet hath nothing to say of Nuns, or their Rules.  
Lib. 6. c. 16. the Translator noteth Merits in the Margin. But he is a poor disputer, that out of such Merits as Epicunus had, thinketh to prove, that men's Works do merit eternal life. A fit man rather to follow Epicures, then to translate good Books.  
Lib. 7. c. 1. he placeth this profound Note in the margin, That the Catholic Church is our Mother. A point which no man doubteth. But if he believe, that the Pope and modern Church of Rome, is the true Catholic Church or the Mother of faithful Christians, he is foully mistaken, not discerning the chaste Spouse of Christ. from the abominable Whore of Babylon. Further, when Rome was the Church, yet was she but a particular Church.  
The cause of sin, is our own will, as S. Austin teacheth us, Lib. 7. Conf. c. 3. And this that worthy man, M. Caluin, knew very well, who never said nor thought as the damned Apostate chargeth him, that God maketh men to sin, that he may afterward damn them: neither doth he say, that any do sin by necessary constraint. These are the railing Rinegates vain and blasphemous Conceits, and no Doctrines of M. Caluin; as by the Texts by him falsely cited, may appear.  
The Authority of the Church commendeth holy Scriptures to particular persons, as S. Austin saith, Lib. 7. c. 7. But he saith not, that holy Scriptures receive their Authority from the Catholic Church, as the Adversaries of the Church and Scriptures conceive; and much less, from the Pope, and Church of Rome: For if that were so, how could the Church believe Scriptures? May the Church authorize and deliver Scriptures to itself?  
Lib. 7. c. 18. S. Austin maketh Christ his only Mediator, showing that he was God and man. How then can the Schoolmen 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 Humanity only? That the Virgin Mary being a Virgin still, did conceive and bear Christ Jesus, is not doubted by any Christian: it is also confessed, that Christ was known to betrue man by Tradition, as S. Austin teacheth, Lib. 7. c. 19 But that this was known by Tradition unwritten, & only, or that holy Scripture is known by Tradition, as the Translator noteth, S. Austin saith not, neither is it true: for the natures of Christ are known by Scripture, & one Book of Scripture testifieth of another. Neither doth he say, that the holy Virgin was conceived & lived without sin: these be only Friars fancies & dreams, and not this holy Father's doctrine.  
We are to find the joys of Heaven not without Penance in this life, saith the Translator, worthy to be translated, and made the Pope's Penitentiary, to impose Penance, and to give pardon to all that are troubled with the Colic in their Brains. And this he noteth in Lib. 8. Confess. c. 3. Yet S. Austin never thought, that the way to Heaven was by whipping, knocking the breast, wearing haircloth, and going barefoot.  
Upon the 8. Book of Confess. c. 6. the Translator noteth, that Anthony the Egyptian was a Monk, and that he wrought Miracles, and that there were many Monasteries before S. Austin's time, and one near Milan. But out of all these Monasteries he cannot find one that held the Modern Romish Religion, or that lived in obedience to the Bishops of Rome, or received their Rules from them. Further, they now work no Miracles, nor are like to them either in their lives or studies: nay, it appeareth they rather dwelled in Cells and poor Cottages, then in any sumptuous Buildings.  
S. Anthony and S. Austin were converted by reading holy Scriptures, as is testified Lib. 8. Confess. c. 12. Why then are Christians denied liberty to read holy Scriptures, in Tongues understood by them? Why are Scriptures reputed to be dumb Teachers? Finally, why are Scriptures denied to have power to work Faith, unless the Church propose them? Out of Scriptures certes, Monkish Vows and their pretended Evangelicall perfection will never be proved, albeit the Postiller should resolve himself into sweat, endcuoring to do it. These words, Go and sell all thou hast, Matth. 19 and put on the Lord Jesus, belong not to Monks only; nor did the Romans, or the young man in the Gospel put on Monks Cowls, upon hearing these words. Finally, he that will find out the original of Monks and Friars, he must search not holy Scriptures, but the Pope's Decretals.  
That man had freewill to do evil, S. Augustine confesseth, Confess. Lib. 9 c. 1. but that he had a power by freewill to do well, that is a surmise of the Pelagianizing Translator: for albeit grace move us to submit ourselves to Christ's yoke, yet is it not our freewill that worketh what is good, but God's grace.  
Lib. 9 Conf. c. 2. the corrupter of S. Austin's Confessions endeavoureth to prove Gradual Verses and Procession out of them; but his labour is in vain: he may as well out of them draw from thence the Tricks of the Missal & Breuiarie. But had the Jews 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 Devices.  
Scripsi haec in Caera, saith S. Austin, Lib. 9 Confess. c. 4. And this the Buzzard translateth, This I wrote in Wax. As if men did then write in Wax, and not in Tables laid over with Wax, mixed with other stuff: so he thinketh they wrote in Dust, where the Writing was on Tables plastred over with Wax and Dust.  
That men went barefoot in Devotion, S. Austin doth not affirm, albeit this threadbare Translator doth hold that to be a custom used, Confess. Lib. 9 c. 6. Nay, he doth account such  Walkers to be rather Heretics, then devout Christians, Lib. de Haeres. c. 68  
The Bodies of two Martyrs, as S. Austin relateth, Lib. 9 Conf. c. 7. were found at Milan: but neither were those Bodies worshipped, nor did those Martyrs hold any Article of the Doctrine of Trent, denied by us. Miracles might be wrought at these Martyr's Sepulchre; but neither doth Saint Austin say, that Martyrs wrought those Miracles, nor doth the Apostate believe all the Miracles that are written in Saints Legends, if he be in his right senses.  
Placito sancto simul habitabamus, saith S. Austin, Lib. 9 c. 8. speaking of Euodius and himself. Out of which, the Translator noteth, that they entered into a Religious life; by which, he understandeth Monastical profession: as if S. Austin turned Monk, and knew no other Religious life, but that of Monks and Friars; which was not then used, and is now most irreligious.  
Chap. 10. he saith, S. Austin and his Mother were in an ecstasy; extatically and fanatically belying his Author, who speaketh not one word to that purpose. These words also, Attigimus came modice toto ictu cordis, & suspiravimus, & reliquimus ibi religatas primitias Spiritus, he translateth thus, We grew able to take a little taste thereof with the whole strife of our souls, and we sighed profoundly, and left there confined the very top and flower of our souls and spirits. But in the Author, there is no word signifying our ability to taste God's wisdom, nor is our strife ictus cordis, nor can the Translator tell what is the top and flower of men's souls: The first fruits of the Spirit, words used by S. Austin, signify another thing.  
When Monica died, she desired to be remembered at the Lords Altar, as S. Austin saith, Lib. 9 Conf. c. 11. But that her son should pray for her, she desired not, albeit this Rinegate doth impudently affirm it in his false gloss. Further, neither did S. Austin believe, that her soul was in Purgatory, nor did any Masse-Priest sing Mass for her; her name was only rehearsed out of the Church Tables, that all might know and remember she died a faithful Christian.  
Conuenerunt fratres & religiosae foeminae, saith S. Austin, Lib. 9 c. 12. But not a Friar, or Nun, as this hungry Hind imagineth, gaping for some Relics of Popery, which he cannot draw out of S. Austin's words: for that Vermine came not into the World, until the time of Pope Innocent the third; and these, that came together, were Christian men and women, that were to conduct and prepare the Corpse to the Funeral.  
The Translator saith, The Sacrifice of the Mass was offered for S. Monica, being dead. But S. Austin mentioneth no Mass; nor by the Sacrifice of our Service offered for her, understandeth any thing but the commemoration of her name, made in the holy Mysteries, called a Sacrifice, because it was a memorial of Christ's Sacrifice.  
S. Austin prayed for his Mother out of his affection, and in regard of her more speedy resurrection and glorification, but not to draw her soul out of Purgatory, as Papists do: for he doubted not, but God had performed what he desired before, as he saith, Lib. 9 c. 13. Credo iam feceris quod te rogo, saith 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 souls in Purgatory, as this Prodigal, that is not well purged nor perfumed for his scabs, and other uncleanness, would have it.  
Lib. 10. Confess. c. 3. he condemneth Auricular confession made to Priests in the Roman Synagogue; What have I to do with men, saith he, that they should hear my Confessions, as if they could cure my Languors: manifestly he denyeth both the necessity of Confession, and the power of Masspriests Absolution. But this is passed by in silence, without any note or observation.  
Lib. 10. c. 4. the Postiller denyeth not, that S. Austin was certain of his salvation: Why ought not than others also to endeavour to make their election sure? He saith, he wrought it in fear and trembling: as if men could not fear God's judgements, and yet assure themselves of his gracious promises.  
Thou hast strucken my heart with thy Word, and I have loved thee, saith S. Austin, Lib. 10. Confess. c. 6. But this Translator regardeth not God's Word, neither is so in love with God; but he loveth the Whore of Babylon, and the Courtesans of Italy and Spain much more.  
Lib. 10. Confess. c. 31. S. Austin taketh away all distinction of Meats, teaching, that to the clean all things are clean, and that all God's creatures are good, if they be taken with thanksgiving. But the false Postiller addeth an Exception, that they are sometimes to be devoutly forborn, when the Church commandeth us to fast. An Exception not only beside but contrary to S. Austin's words and meaning, who never knew any such Church, as prohibited flesh and white meats, nor any such prohibition.  
No man can be certain of his salvation, according to the Doctrine of S. Austin, saith the Postiller, Lib. 10. c. 32. but most falsely. He saith only, Nemo securus esse debet, that is, None ought to be careless: so do we also believe, & teach. But God's promise, he saith, is firm and faithful; and acknowledgeth, that his only hope & confidence is in God's faithful promise & mercy: una spes, una fiducia, una firma promissio misericordia tua.  
Cap. 34. lib. 10. he saith Esau blessed his sons, mistaking Esau for Isaac, as it is both in Genesis, and S. Austin: neither had he so much grace as to correct this foul fault, albeit he amended many sleight escapes.  
Cap. 35. he giveth the title of Spiritual persons to Masspriests, Monks, and Friars, most absurdly; for they are often more carnal than spiritual, and Laymen are led by the spirit more than they.  
Cap. 39 in a certain Marginal Note, he saith, Christ died for all, albeit S. Austin say no such thing: nay contrary, holy Scriptures teach us, that few are chosen; and that he is the Saviour of his Body, and came not to save the reprobate, but his own people, for whom also he prayed.  
Tantum consuetudinis sarcina degravat, saith S. Augustine, Lib. Confess. 10. c. 40. This burden of evil Custom, the Translator supposeth to be evil Habits: which is fare wide from S. Austin's meaning, and from the signification of the word; Habits being qualities inherent, and Custom a practice incident. The Translator hath a custom to lie, and to talk idly, and to translate falsely, yet are they no habits in him.  
Friars and Monks do usually pretend Ecstasies; but this was no practice of S. Austin. His Marginal Note therefore upon the 40. chapter of the 10. Book of Confessions, might well have been spared; where he saith, he was plunged into high and deep Ecstasies, albeit there be no words of any such matter in the Text. Nay, S. Austin showeth he was possessed with inward feeling, and delight; which have no place, when a man is deprived of his senses.  
All sinful pleasure, saith the Apostate, apostilling the 41. chapter, is a Lie; yet his Author affirmeth no such thing: neither is it a Lie, that the Apostate taketh sinful pleasure in lying and railing.  
No Angel, saith S. Austin, Lib. 10. Conf. c. 42. could reconcile us to God. To salve this sore, the Translator in the Margin forgeth this evasion, that he speaketh not of intercession, but of redemption. But S. Austin in plain words rejecteth intercession of Angels, as well as Redemption. Was I, saith he, to resort to Angels? By what Prayers? By what Sacraments?  
Cap. 43. he saith, he thought to fly into the Desert: but God for bad him. Yet this ignorant Gull and his brutish Consorts do give out, that he was the Patron and Founder of Heremitical and Hypocritical Friars, and a Preacher to Monks in the Wilderness; and have forged a number of Sermons in his name, ad fratres in Eremo. This Postiller saith, The Hermit's life is a holy state; but his brain, when he so wrote, was not in right state: S. Austin, his Leader, said no such thing.  
Lib. 11. Confess. c. 2. the holy Doctor showeth how he was drawn by God's 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 quick and dead, and preach Fables in stead of God's Word? That dispense not the Sacraments to the people, but eat and drink all alone?  
There also he desireth, that the holy Scriptures may be made his chaste delight. But the Translator and his Teachers care little for Chastity, and less for holy Scriptures, being more occupied about unwritten Traditions, School subtleties, and the Pope's Decretals.  
The words of Scriptures, saith S. Austin, have dear retiring into them, walking, feeding, and lying in them: by dear, understanding all sorts of Christians, and not greasy Priests and graduated Doctors, as the Apostate would have it; for dear translating Stags, and understanding the stallion Priests, as if they only were to read and study Scriptures.  
In the Margin the Translator noteth that Priests and Doctors, by a most choice and noble Metaphor, are called Stags, and thereby would exclude Lay men and women from reading Scriptures. But were his Priests and Monks Stags and Stallions to, yet S. Austin doth not appropriate the reading of Scriptures to them, nor debar others from reading them. The Apostles wrote as well to people, as to Priests: And Hiero'mes in Psal. 86. calling them Scripturas populorum, showeth, they belong to the people, as well as Priests. But, saith the Apostate, It is an easy thing, by reading of Scripture, to bedeceived, and to deceive others. But quite beside that holy Father's meaning, that misliked not the reading, but the misunderstanding of them; and therefore prayed, that he might not be deceived in them, by mistaking them, as the Pope's Factors do. In the end teaching, that Christ intercedes for us, he oveithroweth the Popish intercession of Saints.  
Lib. 11. c. 3. He confesseth, if Moses spoke in Hebrew, he should not understand him. But the Apostate contradicting his Author saith, he had some skill in Hebrew. Declaring himself to be a Contradictor, and no Translator.  
S. Austin, Lib. 11. c. 8. doth call Christ speaking to us in his holy Gospel, his good and only Master. But the Apostate and his Confreres, hold the Pope to be their only and chief and good Master, neither regarding Christ, nor his Gospel, unless the Pope be pleased to propose it.  
Lib. 11. c. 31. the Translator talketh idly of Habits and Customs, where S. Austin nameth only the Consequences of sins, which follow evil Customs and actions.  
Lib. 12. c. 1. The holy Father doth not speak one word of the dissiculty of holy Scripture. See then the audacious boldness of the Translator, that maketh that the title of the Chapter. S. Austin contrary, proveth the facility out of Christ's promise, saying; seek and you shall find: knock, and it shall be opened unto you.  
In the same Book Cap. 5. & 6. the foolish Translator talketh much of Materia prima, which is not so much as once named there by S. Austin. And Cap. 8. he speaketh of an Imperial Heaven, opposed to a Corporiall Heaven. It may be he meaneth to give the Dominion of the Heaven to the Emperor, and afterward to subject both the Emperor and Heaven to the Pope. Where note I pray you the Idiots ignorance, who writeth Imperial for Empyreal, or fiery, and supposeth Fire and the Heaven to be no bodies.  
In a marginal Note upon the 12. Bocke, 11. Chap. the Translator mentioneth Quires of Angels? where S. Austin neither mentioneth Quires, nor Orders of Angels. So saucy he is, as to change S. Austin's words & meaning, to establish his own foolish Popish conceits. Et per inania cordis sui cum suis phantasmatibus vagatur & voluitur, and by the vanities of his heart, with his fantasies he wandreth and tumbleth, as S. Austin saith in that place.  
Cap. 13. The Translator by Heaven and Earth. will needs understand the Angels, and Materia prima. But S. Austin, whom he should follow hath no such words. And absurdly Earth is called Materia prima, and Angels confounded with Heaven. Hereof we may better infer that the Translators Materia prima is foolery and confusion, and his Heaven, his own vain imagination and the Pope's consistory.  
Upon every Woman that readeth Scripture, he raileth, calling her Saucy and simple, Lib. 12. c. 14. not sparing his own Mother. As if English women reading Scriptures without the Pope's licence, were more saucy than Italian, French and Spanish women, reading Legends and living in Brothels, by whom, they say, he hath been evilfavouredly dressed and sauced.  
S. Austin, Lib. 12. c. 15. doth plainly declare, that men are not justified by their Works or qualities inherent. Nos dicti sumus, saith he, justitia tua, ait enim quidam seruus tuus, ut nos simus justitia Dei in ipso. We are called thy justice. for a Servant of thine saith, that we may be made the righteousness of God in him. Was not the Postiller then blind and shameless, that out of the Father's words inferred, that there is inherent justice in men. For how can God's justice, that is in him, be inherent in us, or our inherent justice be the perfect justice of God? Angel's may have true light in themselves because they fell not; but Man being fallen, can neither have perfect Light, nor justice 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. Austin, Lib. 12. Confess. c. 16. that is, placing holy Scriptures written by holy Moses on the top of Authority to be followed. Was not then this Rinegate impudent, that took the Authority, which S. Austin bestowed on Scriptures, and by a trick of legerdemain conveyed it to the Church of Rome, and to every blind Pope?  
That one place of Scripture hath diverse senses, as the Apostate blindly avoweth in his Notes on the 12. Book of S. Austin's Confessions, Chap. 18. he shall never be able to prove by the testimony of that Father, who confirmeth that to be the sense of Scripture, which the Enditor meant, who is Truth, and speaketh but one thing. Thus we see, for a Translator, we have here a corrupter & falsifier of S. Austin.  
Afterward, lib. 12. c. 20. he saith, diverse Expositors may diversely interpret one place; but he saith not, that one place hath diverse senses, as the Apostate, without all sense, inferreth. For how can that which differeth, be true? And how can God in one sentence understand diverse things, he being always one, and unchangeable?  
The Postiller upon the Margin of this 12. Book, c. 25. saith, Truth is a Catholic Benediction; and S. Austin there confesseth, that Truth belongeth not to any one man, but is common to all the lovers of Truth. But he is an absurd fellow, to suppose the Pope and his followers, embracing the refuse Doctrine of Trent, and the Schools, to be Catholics; or Truth to be a Benediction bestowed on Papists, that we have found and declared to be forgers, liars, slanderers, and a pack of Heretics. Further, if Truth belongeth not to any one man, why doth every false Pope, that is but a private man, pretend, that he is the only supreme judge of Truth, and infallible interpreter of holy Scriptures?  
In the Title of the 30. chapter of the 12. Book of S. Austin's Confessions, the Translator saith, Charity is to be maintained among men of contrary opinions. So he pronounceth sentence against the Pope, and his Inquisitors, and all their Faction, which persecute Christians, and cut their throats, for not holding every one of their trifling Heresies.  
S. Augustine would have Truth to make friends: But the Apostatical Sect will not hear 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 God's inspiration, a man cannot think a good thought: which is also S. Austin's Doctrine; and both, contrary to the Popish Doctrine of Papists, that give freewill to a natural man both to say well, and to do well.  
Cap. 7. the Translator intimateth, that man riseth from sin, and is justified by the help of Charity inherent in us. And this he endeavoureth to pick out of S. Austin; but sooner shall he pick Gudgeons out of Flint stones: for that holy Father doth not speak there of Charity inherent in us, but of Charity given us, and working in us by God's holy Spirit.  
Lib. 13. c. 9 ridiculously he endeavoureth to prove his Popish Procession, by the example of the Jews; who, as he saith, did sing Psalms as they went up the stairs of the Temple. As if every Masse-Priest, singing Litanies as they go up Newgate stairs, or as they go to Tyburn, do walk in Procession. By the Psalms of the Jews, this Apostate will never prove his Litanies, or Procession, for they sung Psalms to God; Masspriests, in their Litanies, pray to dead men.  
Where S. Austin, lib. 13. c. 13. speaketh of the expectation of adoption, and the redemption of his body, the false Postiller noteth, that S. Paul saved Christians, by praying for them after his glorification; of which, that Father giveth not the least signification: nay contrary, he expected the fruits of his own adoption, and the redemption of his own body; of which, other Christians were no members.  
Cap. 14. he saith, the Caluinists affirm their Church to consist only of the elect. But the lying Apostate showeth not who these Caluinists are, and where they writ so much as he chargeth them with. Caluin himself saith only, that the Catholic Church is a Communion of Saints, and properly consisteth of the Elect to whom remission of sins & eternal life belong, albeit many wicked men may seem to be of the Catholic 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 divina, saith S. Austin, Lib. 13. Confess. c. 1.5. that is, who but thou our God hath given us a foundation of authority above us in thy divine Scripture? which clearly refuteth the blasphemous Postill of this Apostate, who saith the Church (that is the Pope) hath power to make Scriptures Canonical to us. For if they receive authority from God only, how cometh the Pope or the Church to give them authority? and how doth the Church know them to be Canonical, but by divine Authority?  
Cap. 19 the Translator corrupteth S. Austin's text, by adding to it about the middle of the Chap. these words, a word of Counsel: following as it seemeth his Spanish notes and translation. He intimateth also, that Friars and Monks the scum and refuse of the world, are an elected generation, which S. Austin neither meant, nor could speak of. Finally, he saith, Religious men and Priests are a middle kind of Creatures, as you would say, Centaurs, Satyrs, & Monsters, being neither Saints (& therefore 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 claim themselves to be exempt.  
By creeping things, Confess. lib. 13. c. 20. the Postiller understandeth Masspriests, Monks, & Friars: who indeed creep and crawl like Snakes, leap like Toads, and swarm like Lice. But yet he is much deceived, if he think there were any such vermin in the world in S. Austin's time.  
Lib. 13. c. 21. the Translator seeketh for Masspriests, Monks and Friars in S. Austin, and in the 1. of Genesis, declaring that they are men as it were severed from the world. But the poor Idiot is as fare wide, as Genesis is from the Apocalypse, where he may find Locusts newly come out of the bottomless pit, and Masspriests are no where found, but in the Pope's Decretals and Pontifical. Both most noxious Serpents, and given to carnality and worldly pleasures.  
Spirituales ergo sive qui praesunt, sive qui obtemperant spiritualiter iudicant, saith S. Austin, Lib. 13. Confess. c. 23. that is, spiritual men judge, whether they rule or obey: but of the sublime authority of God's Book he will admit none to judge, but would have all men to submit their understanding unto it. How then doth the Pope take upon him to be that spiritual man that judgeth all things? Can Boniface the eight, c. unam sanctam, extr. come. de Maior. & Obed. judge better than S. Austin? What audacious boldness is it for every Pope, to challenge a power to himself over Scriptures, to make them authentical to us? Every Preacher may expound Scriptures, but the Pope challengeth a power to authorise Scriptures; which this Apostate also would avow, if he durst: but S. Austin doth beat down both the Apostates and the Pope's blasphemous pride. Fish, he saith, is sometimes a figure of Christ in the Sacrament: a proper device. 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 have in the same Feast both Fish and Flesh: Matters never though of by S. Austin. Neither doth he in this place by blessing and calling upon God, understand crossing or sprinkling of holy Water, such as Masspriests use, but blessing and praising the Name of God.  
In his Notes upon the 13. Book of Confessions, c. 25. he would be glad to know, as he saith, what Benedictions have come unto us from our Ministers, and whether their sound be gone over all the Earth. And I, to give him satisfaction, answer, That these Blessings we receive from them: We learn to know God, and whom he hath sent, Christ jesus, and to discern Antichrist, and to fly from him: We learn the true Faith, and Gods true worship: We understand, that we are to avoid the Heresies of the Romish Church, and her abominable Idolatry and Superstition: We learn how to reform our lives, and walk worthy our profession. But of him and his Masspriests, Monks, and Friars, ignorant people receive nothing but an implicit Faith, Crosses, Beads, holy Water, Masses, Agnus Dei, Indulgences, and such Toys: neither do they learn any thing, except that which we teach, but Heresy, Superstition, Idolatry, Rebellion, ignorance of Scripture, and corruption of manners, nor receive any thing but shame. Bishops made by the Pope, preach not, Masspriests teach little, Monks and Friars teach without authority, having 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 over the whole Earth; the Papists Heresies, and false Doctrine, is only received in the Pope's jurisdiction.  
Our Saviour Christ promiseth to him that receiveth a Prophet in his name, the reward of a Prophet, as S. Austin saith, Confess. lib. 13. c. 26. But absurdly is this applied to Masspriests, and such false Prophets: for such destroy Souls, undermine the State, corrupt the Manners of their Disciples, and seek only to underprop the ruinous Kingdom of Antichrist.  
Lib. 13. c. 34. S. Austin saith, God hath solidely built the authority of his Book (of Scriptures) between superiors which should learn of God, and inferiors which should be subject unto them: Solidasti authoritatem libri tui inter superiors qui tibi docibiles essent, & inferiores qui eis subderentur. So he giveth authority to Scriptures, and would have all men subject unto them: which is contrary to this Apostates mind. And therefore by his false Notes he goeth about to corrupt the place, not willing to deny the Pope's authority, in making Scriptures Canonical to us by that authority; contrary to S. austin's judgement, which would have Superiors to learn of God. He addeth also, that the Scripture is subject to the exposition of Doctors; which is contrary to that holy Father's meaning.  
Finally, S. Austin, lib. 13. Conf. c. 38. hopeth to rest in God's holy place, which he calleth his great sanctificaton; not for his merits, but by God's grace and mercy. And this do all good Catholics hope, and believe: not doubting of their salvation, grounded on his holy Word, that is most certain; and his sweet Promises, that are most comfortable. But this Apostate and his perverse companions neither believing that God's Word concerneth them, nor trusting to his Promises, made to all that believe and live according to their holy profession, nor having good conscience nor feeling of the holy Ghost, but measure all by their own works and merits, are neither Catholics, nor Christ's Disciples.  
And this, I trust, will suffice to vindicate the holy Father Saint Austin 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 redress it, I doubt not but God will revenge his own Cause his own self.  
Deo uni trino laus honor gloria in sempiterna secula. Amen.  
FINIS.