authority from the Churches of Romes decrees or from the Pope That the Pope should bee an infallible Interpretor of Scripture and supreame Moderator of Religion S. Austine neuer heard Nay disaduowing all the Popes decretals and other mens writings he signifieth that hee oweth his consent without all exception onely to canonicall Scriptures In quorumlibet hominum scriptis saith he lib. de natur grat Liber sum quia solis canonicis scripturis debeo sine vlla recusatione consensum S. Austine neuer prayed to the Virgin Mary nor call vpon her and other Saints and Angels or teach that they were to be worshipped with Dulia If he had dedicated his Confessions to the Virgin Mary as doth the Apostate his absurd translation I should beleeue that he had learned somewhat from that holy Father He neuer beleeued that the Virgin Mary was conceiued without sinne or that she was the mediatrix or redemptrix of Mankind together with her Sonne or that her body is already assumed into heauen as this Apostate her deuout slaue and others hold Nor did hee euer teach that Saints in heauen heard the prayers and vnderstood the thoughts of all men and in all places here on earth or that they could helpe them giue them grace and deliuer them Hee might make a commemoration of the names of the faithfull hence departed and commend his Mother to God But neuer taught or beleeued that his mothers and other faithfull mens soules which he mentioned at the Lords table were tormented in Purgatory Hee was no Masse-priest nor euer offered Christs body really for quicke and dead nor said Masse for sicke horses as Masse Priests doe That Christs body and blood should bee contained vnder the accidents of Bread and Wine and that seuerally is so extrauagant a Paradoxe that it could neuer be found in the holy Fathers writings Nor could he beleeue that either reprobates or brute beasts did eat Christs flesh and drinke his blood The Sacrament hee neither adored nor carried it about nor put it into a Pixe neither did he allow any such thing done by others He neuer confessed his sinnes to the Virgin Mary or to Angels or Saints or pray them to intercede for him as doe Masse-Priests Much lesse did hee pray for Christs body that it might bee graciously accepted as was the Sacrifice of Abell and Melchisedech and carried into heauen as doe the Apostates consorts This Apostate cannot demonstrate that St. Austine euer thought that Salt and Water consecrated would cause Thunder to cease and driue away Diuels Let him bring forth the testimony of any man or Diuell to proue this and then his deuoted followers may perchance beleeue him That Christians should be burned for holding that flesh may be eaten on Frydayes or Saints Vigils as this vncharitable Apostate and his Teachers beleeue he cannot prooue that so holy a Father as S. Austine eyther taught or allowed The Precepts of the Romish Church concerning Holy-dayes Fasts Masses auricular Confession and prohibition of Marriage were neuer knowne to S. Augustine nor could be being brought in by diuers Popes that liued since his time Neyther did he teach or beleeue that Treasons against Princes and States heard by Priests in Confession were not to be reuealed or that the seale of Confession of which the Masse-Priests talke as of a diuine Mysterie was ordained by God Of the cases reserued to the Pope which are a principall bulwarke of the Papall authoritie S. Austine neuer heard newes Neyther was hee acquainted with the Popes Penitentiarie Taxe or the rules of his Chancerie nor thought it fit that Periurie Incest Murder and all irregularities should bedispensed withall or pardoned for Money Finally all those Heresies and Nouelties which the Romanists now hold and maintaine with all sraud and force were eyther reiected by S. Austine or vtterly vnknowne vnto him CHAP. II. That those principall points of Romish Religion which we reiect are also reiected and contradicted by S. AVSTINE NEyther doth S. Austine onely passe ouer in silence the new-forged Religion of Papists maintained by this Apostate but also directly oppugne the same They euery where vilifie holy Scriptures as imperfect difficult ambiguous calling them a Nose of Wax a Delphian Sword a dead Letter Matter of Contention S. Austine contrariwise extolleth them as placed in a sublime place of authoritie and from them he would haue none to depart Extat authoritas sacrae Scripturae vnde mens nostra deuiare non debet saith he Lib. 3. de Trinit cap. 11. They admit Traditions and the Popes Definitions for a Rule of Faith but this holy Father admitteth no Rule but holy Scripture Canon Ecclesiasticus saith he constitutus est ad quem certi Apostolorum Prophetarum libri pertinent The words are extant Lib. 2. contr cresc gram c. 31. In the same place he would not haue any to iudge of Scripture but to iudge according to it but the Pope taketh vpon him to taxe and iudge of Scripture yea to pronounce without it and against it The Apostate and his Consorts esteeme the Scriptures to be hard and ambiguous S. Austine lib. 2. de Doct. Christ c. 9. saith That whatsoeuer is necessarie to saeluation is contained in plaine places of Scripture The Iesuits muster against vs Traditions Decretals Fathers and such like testimonies but S. Austine reiecting all the rest would haue all proofes deriued out of Scriptures Lib. de vnit Eccles c. 3. Auferantur saith he ille de medio quae aduersus nos inuicem non ex Diuims Canonicis Libris sed aliunde recitamus They goe about to marke out a Church by Vnitie Vniuersalitie Antiquitie and Succession but S. Austine de vnit Eccles c. 1. would haue the question of the Church to be decided by Scriptures Inter nos Donatistas quaestio est vbi sit Ecclesia quid ergo facturi sumus saith he in verbis nostris eam quaesituri an in verbis capitis sui Domini nostri Iesu Christi These presumptuous fellowes preferre themselues before Scripture determining according to the Popes Decretals what Bookes are Canonicall and what the meaning is of euery Text but S. Austine lib. 2. contr Cresc c. 21. sheweth that neyther any particular man nor the Church it selfe is to preferre it selfe before Christ Now who knoweth not that Christ speaketh to vs in Scriptures Ecclesia saith he non debet se Christo praeponere And Confess 13. c. 23. he would not haue any to iudge of the sublime authoritie of the Booke of God They receiue not holy Scriptures vnlesse the Church that is the Pope propose them and declare them to be Canonicall S. Austine lib. 6. Confess c. 5. blameth such as are not by Scriptures perswaded to accept them They hold the old Latine vulgar Translation to be authenticall but contrarie to S. Augustines iudgement Bellarmine Leo Castrius Lindaue and diuers other Papists taxe holy Scriptures in the Originals of Impuritie and Corruption but contrarie to S. Augustines iudgement
the entire Rule They forbid holy Scriptures to be read in vulgar Tongues to the people being afraid belike least the light thereof should discouer their false errors and foule deeds Contrarie to the Doctrine of the Fathers they make the Bookes of Tobia Iudith Wisdome Ecclesiasticus the Machabees and those peeces of Bookes that are in the old vulgar Latine Translation and not in the Originals to be Canonicall Scriptures equall to the Law and Prophets The old Latine vulgar Translation they make authenticall and neyther the Hebrew nor Greeke Originals of the Old and New Testament They forbid all interpretations of Scriptures contrarie to the sence of the Pope and Roman Church and might as well forbid all Scriptures They teach that the worship of Dulia is due to Saints and Hyperdulia to the Virgin Mary They worship Images of Gold and Siluer and fall downe before the workes of their owne hands Before a Stock they say Pater noster and before Images of Stone and Mettall they say Mater nostra praying helpe of them that neyther heare nor see nor walke nor speake They desire the Picture of Christs Face giuen as is said to Veromca to blot out their sinnes and to bring them to the societie of Saints They call vpon Angels and Saints in all places as if they were euery where present and could heare their prayers and vnderstand their thoughts and could helpe Praying to the Crosse they say Aue spes vnica and desire it to encrease instice in them and to pardon their sinnes They giue diuine honor to the Crosse and to the Images of Christ and the Trinitie which is vnexcusable Idolatrie Consecrating a Crosse they desire it may be to them a Foundation of Faith and a Defence in Aduersitie They beleeue that the Image of the Virgin Mary can helpe the faithfull and that the Image of S. Iohn the Euangelist hath power to driue away Diuels as appeareth by their prayers in the Pontificall when they consecrate them They pray without vnderstanding in a strange Tongue and call vpon Saints and Angels that neyther are present nor heare them They make the Images of the Trinitie and not onely of Angels but mens soules in Heauen The Apostle sayth there is but one Mediator betwixt God and man they employ all Angels and Saints as Mediators Yea they call vpon S. George S. Katherine S. Christopher and XI M. Virgins yet are not assured that there are any such Saints in Heauen or euer were in the World In the Masse the Priest presumptuously taketh vpon him to be a Mediator for Christ Jesus beseeching the Father to looke vpon his Sonne with a serene countenance and to send Angels to carrie vp his Bodie into Heauen Masse-Priests beleeue that they are Priests according to the Order of Melchisedech but the Apostle Hebr. 5. 7. sheweth how that Office belongeth only to Christ They beleeue that Christ is by them continually offered to God but the Apostle sayth he was but once offered and that by that one Oblation he persited all that are sanctified They offer Masses for the redemption of their Soules as if men were redeemed by Masse-Priests as well as by Christ They say Masses also for Hogges and sick Horses which is an intollerable impietie presuming that Christ dyed for brute Beasts They hold the Masse to be a Sacrifice propitiatorie as if sinnes could be remitted without bloud which the Apostle denyeth Hebr. 9. S. Iohn 1. Epist 1. sayth Christs bloud doth cleanse vs from all sinnes quite contrarie to the Doctrine of the Romanists holding that sinnes are cleansed by Purgatorie fire and by our owne and the Saints sufferings They whip themselues thinking by their owne Penance to purge away sinnes like Baals Priests not considering that we are healed by Christs wounds The Apostle Ephes 2. sayth we are saued by grace they beleeue they are saued by the merits of their workes Hee sayth God called vs not according to our workes but according to his purpose and grace They hold that God doth predestinate and call such as by free-will admit that calling and iustifie men that first prepare themselues to iustification Rom. 9. he sheweth That it is not in him that willeth nor in him that runneth They teach that euery one that will may be saued if he run well They doe also teach that God giueth sufficient grace to all to be saued as if euery one were chosen and called and had grace giuen him to beleeue The Apostle Rom. 3. sayth We are iustified freely by grace through the redemption that is in Christ Jesus They beleeue they are iustified by their workes and merits Christ breaking Bread sayd This is my Body These denie that he gaue Bread or called it his Body Christ distributed the Cup to all that had receiued the Bread They suffer not any but Priests to drinke of the Cup. They say Christ did eate himselfe and offer himselfe at his last Supper but for a man to eate himselfe it is absurd and for Christ to offer two Sacrifices was superfluous In priuate Masses the Priest doth eate and drinke all alone but that is contrarie to Christs Institution Christ bad his Disciples preach the Gospel The Popes Emissaries preach Traditions and Doctrine contrarie to the Gospel Among Papists Women baptize and sometime preach as Katherine of Siena and Joane of the Crosse did They thinke it is sufficient to beleeue implicitely Christ sayd eternall life consisted in knowing God and Christ Jesus They beleeue in a God that neyther made Heauen nor Earth and in Christ made of Bread contrarie to the words of the Creed Priests take vpon them to be creators of their Creator as if they had power ouer God They beleeue that Christs Body is in many places at once as if euery body were not circumscribed by place and continued to it selfe now what is this but to destroy Christs humane Nature Christs true Body in the Sacrament they say neyther seeth nor feeleth nor moueth How is that Body then a true humane Body that hath no sence nor motion The Masse they say is an externall Sacrifice How then is Christ offered in the Masse which is not externally seene Christ in the Capernaites condemned the reall eating of his flesh yet doe Papists beleeue they really eate his flesh and drinke his bloud with their mouthes Christ sayth they liue for euer that eate his fiesh Yet Papists say Reprobates eate his flesh which cannot attaine eternall life The Faith of Papists being founded on the Pope and his Decretals is meerely an humane Faith and therefore not true Christian Faith The Cardinals hauing elected a new Pope place him on the Altar and adore him Great Princes also kisse his feet and common people esteeme him as a God They forbid certaine Meates and prohibite their Votaries to Marrie which the Apostle 1. Tim. 4. calleth no better then Doctrines of Diuels They teach rebellion against Princes excommunicated contrary to the Apostle Rom. 13. that teacheth
England admitteth not and which this Apostate and his Consorts hold to bee Catholike In the second Chapter shall bee demonstrated that many of these Points of Romish Religion which wee reject are also contradicted by S. AVGVSTINE Thirdly because the Apostate and his Consorts doe euer and anon challenge to themselues the name of Catholikes wee propose in the third Chapter by Arguments inuincible to conuince them that they are neyther Catholikes nor hold the true Catholike and Apostolike Faith The fourth Chapter shall contayne the examination of the Apostates Title page and his Epistle dedicatory In the fift Chapter the Apostates absurd tedious and malicious Preface is scanned and refuted The sixth Chapter setteth downe Notes and Animaduersions vpon the Translators idle Aduertisement Jn the seuenth and last Chapter the false wicked and absurd Notes of the Translator vpon S. AVGVSTINES Text are refuted and expugned Now how contrary S. AVGVSTINES writings are to Popery here I will giue a touch in generall Non sit nobis religio sayth hee c. 55. de Ver. Relig. in phantasmatibus nostris Let vs not frame Religion according to our fancies But Popish Religion is wholly grounded vpon the Popes fantasies and fantasticall Decretals In the same Booke and Chapter he sheweth that true Religion doth tye vs to one God that is Almightie But Popish Religion doth oblige men to serue Saints and Angels and to worship many Gods on euery Altar that haue no power And againe Non sit nobis Religio humanorum operum cultus And afterward Non sit nobis Religio cultus hominum mortuorum And speaking of Angels he sayth Honoramus eos charitate non seruitute nec eis Templa construimus So he declareth that Religion consisteth not in the worship of Images or the workes of mens hands or in the worship of dead men or Saints or in the seruice of Angels shewing that then Temples were not built in the honor of Angels or any Seruice giuen to them all direct contrarie to the practise of the Romish Church In ijs quae aperte in Scripturis posita sunt inueniuntur illa omnia quae continent fidem moresque viuendi sayth hee lib. 3. de Doctr. Christ c. 9. So hee holdeth Scriptures to be both sufficient and perspicuous in all matters concerning saluation And Lib. de Bon. Viduit c. 1. Sancta Scriptura nostrae Doctrinae regulam figit ne audeamus supera plus quam oportet All contrarie to the Doctrine of false Romish Catholikes which hold the Scriptures to be obscure and darke imperfect and no sufficient Rule without Traditions Disp 2. contr Fortunat. After that man sinned by Free-will wee were cast headlong into a necessitie of sinning And Enchirid. ad Laurent c. 30. Man ill vsing Free-will lost both himselfe and it But false Catholikes denie that it is so lost but that we may freely doe well Lib. 4. contr Iulian. he denyeth that Infidels can doe works pleasing to God which Papists admit not In his Booke de Vnit. Eccles c. 1. he acknowledgeth no Head of the Church but CHRIST IESVS the onely begotten Sonne of the liuing God who is also the Sauior of his Body False Catholikes make the Pope to be the Head of the Church Omnes homines sub Lege constitutos reos facit Lex sayth S. Austine But false Papists seeke for iustification by the Law Iustitia nostra quamvis vera sit tamen tanta est in hac vita vt potius peccatorum remissione constet quam perfectione virtutum sayth S. Augustine lib. 19. de Ciuit. Dei c. 27. He sayth Our iustice standeth in remission or sinnes and not in the perfection of vertue The Papists teach contrarie Lib. 2. contr Epist Parmen c. 8. he denyeth that S. Paul or other Apostles are our Mediators And againe Pro quo nullus interpellat sed ipso pro omnibus hic vnus verusque Mediator est But this Apostate and his Consorts vse the mediation of the Virgin Mary of Angels and Saints Cum Petro dicitur ad omnes dicitur pasce Oues meus sayth S. Austine de Agon Christ c. 30. Papists contrarie beleeue that these words doe properly belong to Peter and the Pope When it was sayd to Peter I will giue thee the Keyes of the Kingdome of Heauen the Church Vniuersall was signified sayth S. Austine Tract 124. in loan The Apostate contrarie restraineth this to the Pope S. Austine in Epist ad lanuar 118. Lib. 3. de Doctr. Christ c. 9. mentioneth onely two Sacraments which our Church alloweth False Catholikes adde other fiue and hold they iustifie ex opere operato which was a Doctrine neuer knowne by S. Augustine Lib. de Fid. ad Petrum c. 19. he sayth The Church ceaseth not to offer the Sacrifice of Bread and Wine wherein there is action of Graces and a commemoration of Christs Flesh which he gaue for vs and of his Bloud which he shed for vs. Contrariwise the Apostate and his fellowes denie that Bread and Wine are effered and suppose that his Flesh and Bloud is really offered for vs in the Eucharist Tract 30. in Ioan. S. Austine sayth that Christs Body in which he rose againe must be in one place And Serm. 53. de Verb. Dom. Christus caput nostrum sursum in coelis est The Aduersaeries of Truth say he is here below on euerie Altar and beleeue that the Pope is the Head of the Church Tractat. 26. in Ioan. in Psal 77. he sayth that the Sacraments of the Old and New Testament are equall in the thing that is signified though diuers in signes Which ouerthroweth the carnall reaell presence of Christs Body and Bloud vnder the accidents of Bread and Wine in the Sacrament De morib Eccles Cath. lib. 1. c. 3. S. Austine condemneth such as worship Sepulchres and Pictures Et de Fid. Symb. c. 7. Tale simulachrum Deo nefas est Christiano in Templo collorari sayth he condemning the making of the Image of God and placing it in Churches In his Booke de Haeres he sheweth that the Simonians Carpocratians were reputed Heretikes yet the worship of Images and Saints Reliques is reputed no small part of the Romish Faith In his 6. Booke of Confessions c. 5. hee sheweth that God perswadeth vs to beleeue Scriptures condemning such as aske how wee know that the Scriptures were deliuered to men by the ministration of the holy Ghost But false and counterfeit Christians and this Apostate doe make this question commonly and beleeue not Scriptures without Tradition Quid mihi est cum hominibus vt ipsi confessiones meas audiant sayth S. Austine lib. 10. Confess c. 2. But the Apostate and his Apostaticall Consorts thinke it a matter necessarie to confesse and reckon vp all sinnes and the circumstances thereof making Confession a necessarie ingredient of the Sacrament of Penance Finally it were an easie matter to shew that S. AVGVSTINE doth discord with the Papists in all those Points wherein they differ from vs
Ep. 108. and Lib. 2. de doctr Christ c. 13. The Bookes of Toby Iudith Wisdome Ecclesiasticus and the Machabees the Papists receiue as Canonicall but S. Augustine Lib. 2. contr Cresc c. 31. placeth no Bookes in the Canon of the Old Testament but such as were written by the Prophets of which number these will hardly be proued to be They make Christ to be our Mediator according to his Humanitie onely which is contrarie to S. Augustines Doctrine who in his Homily de Ouibus c. 12. doth attribute this worke of Mediation to his Person in both Natures Diuina humanitas saith he humana Diuinitas Mediatrix est The worship and inuocation of holy men departed are a great part of the Romish Religion but S. Austine de ver Relig. c. vlt. forbiddeth vs to place Religion in Reliques and the inuocation of dead men Non sit nobis Religio saith he culius hominum mortuorum And Lib. 22. de Ciuit. Dei c. 10. he saith Christians departed are named at the Altar but not called vpon S. Augustine de Morib Eccl. Cath. c. 34. saith hee knew some that worshipped dead mens Tombes and Pictures but such are condemned by him In his Booke de Haeresib hee condemneth it as an Heresie of the Simonians and Carpocratians that they worshipped Images and burnt incense vnto them Yet doth not the Apostate nor his Apostaticall mates forbeare to worship Reliques of Saints and Images and to burne incense vnto them Hee acknowledged but two Sacraments properly so called which as he speaketh flowed out of Christs side He soecifieth also two Sacraments in his 118. Epistle viz. Baptisme and the Lords Supper Manauit sanguis aqua Ecclesiae gemina Sacramenta saith he Lib. 2. de Symb. c. 6. But the Apostate not regarding S. Austines authoritie acknowledgeth fiue Sacraments beside these two He saith Visible Sacraments without the sanctification of inuisible grace profit nothing as we reade in Quaest. super Leuit. Lib. 3. q. 84. But the Apostate and his Consorts beleeue that visible Sacraments conferre grace ex opere operato S. Augustine in Psal 3. calleth the Sacrament a figure of Christs Bodie and Lib. contr Adimantum c. 12. Christ as he writeth doubted not to say This is my Bodie when he gaue a signe of his Bodie But Papists cannot brooke that this Sacrament should be called a signe or a figure of Christs Bodie Take away the spaces of places from Bodies saith S. Austine Epist 57. ad Dardanum and they will be no where and because they are no where they will not be at all Spatia locorum tolle corporibus nusquam erunt quia nusquam erunt non erunt And in his 20. Booke contr Faustum he faith Christ according to his corporall presence could not be at one time in the Sunne and Moone and on the Crosse And in his 30. Treatise on Joan. he saith The Bodie of Christ must be in one place But this rinegate Apostating as well from S. Austiue as from the Christian Faith holdeth that Christs true Bodie is in euery Altar and diuers Countries at one instant and yet filleth no place It is against Pietie saith S. Austine as hee is alledged c. vtrum Dist 2. de Consecrat to thinke that Christs Bodie is deuoured with teeth Christum vorari dentibus fas non est He faith also that his flesh is no meat for mens teeth but for their soules Tract 25. in Ioan. But this impietie of deuouring and eating Christ with teeth and with the mouth is part of the Apostates impious Religion He saith also The wicked which accord not with Christ doe not eat Christs Bodie or drinke his Bloud as is alledged c. qui discordat Dist 2. de Consecr Yet this fellow rineguing from S. Austines Doctrine holdeth that not only the wicked but also brute beasts eating the Sacrament both eat his Bodie and drinke his Bloud Simul sumimus simul bibimus quia simul viuimus Wee doe take the Sacrament and drinke together because wee liue together saith S. Augustine in Serm. ad Neoplast which is alledged c. quia passus Dist 2. de Consecrat And can the rinegate in his rinegued Conscience beleeue that S. Austine allowed priuate Masses and halfe Communions Free-will being captiuated saith S. Augustine contr 2. Epist Pelag. lib. 3. c. 8. is of no strength but to sinne Liberum arbitrium captiuatum non nisi ad peccandum valet And will this captiuated slaue of Antichrist contradict such a holy Father and say that Free-will is not captiuated but hath power to doe well The same Father de Nupt. Concupisc lib. 1. c. 3. contr Julian lib. 4. c. 3. de Ciuit. Dei lib. 5. c. 19. in Psal 31. in Praefat. teacheth that Infidels sinne in all their workes but the rinegate and his Mates will not submit themselues to S. Austines iudgement nor denie but that Infidels may doe good workes The Church as S. Austine saith Lib. 5. contr Donatist c. 27. consisteth of iust and holy men and in his Exposition on the 56. Psal hee saith it consisteth of all the faithfull that are the members of Christ And will the Apostate hold that wicked Popes Cardinals Masse-Priests Monkes and Fryars whereof some are Infidels are the true members of Christs Body His Master Bellarmine de Eccles c. 2. saith a man may be a true member of the Church if he communicate outwardly in Faith and Sacraments with the Church and be subiect to the Pope albeit he haue neyther inward Faith nor Vertue But who will not rather beleeue S. Austine then these two Pseudo-Catholikes Sine bonorum operum meritis per fidem iustificaetur impius saith S. Austine in Psal 67. Yet this rinegat doubteth not but as he hath the sinnes of his youth and scabs inherent so he is iustified by charitie inherent and good works if he haue any S. Austine in his Commentaries in Psal 36. doth expressely condemne mens Merits esteeming all our sufferings vile and not worthie of that which we receiue And in Psal 83. Quicquid promisit indignis promisit Whatsoeuer God promised saith he he promised to men vnworthie that the reward might be not of Workes but of Grace Afterward hee saith Our iustice is not of Merites of men but of Gods gift And yet this vnworthie fellow and his thrice-vnworthie Mates boast continually of their worth and teach mens Merites The same holy Father also Confess lib. 10. c. 42. denyeth all reconciliation to God made by Angels and in his Booke de Haeresib condemneth such for Heretikes as pray to Angels How then can such rinegates reconcile themselues to S. Austine praying to Angels and trusting to be reconciled by Angels and holpen by their intercession Lib. de Haeres c. 88. hee condemneth Pelagius for an Heretike holding that man may by free-will dispose himselfe to grace and that iust men can liue without sinne and be saued by their owne strength The which Fancies being embraced by this Heretike who
order of Bishops In ordine illo Patrum quis cui successit videte are his wordes Thirdly hee doth signifie that other Bishops were as well Successors of Peter as the Bishops of Rome To end this point concerning his Judgement of the Church and the visible head thereof saith this visible and palpable Sot as if S. Augustine had euer taught that the Pope was the visible head of the Church or that his Decrees and Determinations were the determination of the Church What a brainlesse head and brazen face hath the Apostate to affirme this The succession of Priests saith S. Austine kept him in the Church But not the personall Succession of them nor the Succession of Popes as this Rinegate impudently affirmeth Further vntill S. Austines time the Bishops of Rome and other the Successours of Peter continued in the Catholike Faith But now the Popes are Apostated from the Faith and haue abandoned the office of Bishops professing new Doctrine and assuming to them a new Office S. Austine De anim ejus Orig. lib. 3. c. 4. beleeued not That Iufants dying without Baptisme could obtaine remission of originall sinne But neyther hee nor the Schoole-men say that all not Baptised are necessarily damned holding that beside the baptisme of Water there is a baptisme of Blood and of the Holy Ghost S. Ambrose doubted not of the saluation of Valentinian albeit hee dyed vnbaptised And the same is the opinion of the vnbaptised and beleeuing Thiefe and such Martyrs as shed their blood for CHRIST For the Popish reall and externall Sacrifice of the Masse S. Austine speaketh no one word howsoeuer it pleaseth this slaue of Antichrist to vouch him for it He doth not so much as once name the Masse or say that Christs Body was really offered vnder the accidents of Bread and Wine The sacrifice he speaketh of was onely a memoriall of the sacrifice of Christs death and Monica was onely remembred at the Altar as other Christians Patriarkes and Martyrs were albeit her soule was not in Purgatorie Papists also build Churches to Martyrs and Saints and call vpon them contrarie to the Doctrine of S. Austine Lib. 22. de Ciuit. Dei c. 10. who albeit they were named in the Mysteries yet denyeth that eyther they were called vpon or had Temples built vnto them Lib. 17. de Ciuit. Dei c. 20. hee admitteth none to be Priests after the Order of Melchisedech or Mediators of the New Testament but CHRIST IESVS Sacerdos ipse Noui Testamenti secundum Ordinem Melchisedech But this Apostate supposeth that his Masse-Priests are after the Order of Melchisedech and that Saints canonized by the Pope are Mediators of the New Testament albeit neyther New nor Old Testament was established in their bloud We adore Christs flesh sayth S. Austine allegorically expounding the words of the 98. Psalme but not in the Mysteries as this Patron of the Mysterie of Iniquitie affirmeth nor doth he speake of the Sacrifice of the Masse as this Dreamer imagineth for he speaketh of the spirituall eating of Christs flesh that is adored when it is beleeued and spiritually receiued by Faith That Christs flesh was vnder the accidents of Bread and Wine and really contained in the Priests hands neyther did S. Austine or other Fathers beleeue for that were nothing else then to betray Christ as did Judas into the hands of Theeues That Christs Body is to be eaten with the mouth he vtterly denyeth Non hoc corpus quod videtis mandueaturi estis sayth he Againe in Conc. 1. in Psal 33. expounding these words Ferebatur in manibus suis he vnderstandeth them of the Sacrament in Christs hands for speaking properly he sayth No man is carryed in his owne hands which words the Prefacioner eyther marked not or wilfully diffembled Prayers for the dead inferre not the Doctrine of Purgatorie as the place of the 2. Machab. 12. albeit corrupted and his Booke de cura pro Mortuis doth declare for neyther doth he there mention any Purgatorie nor did he euer thinke that his Mothers soule was in Purgatorie In Enchirid ad Lament hee speaketh of purging small faults but very doubtingly but that Christians were to satisfie in Purgatorie for sinnes whose guilt was remitted hee neuer taught nor imagined Aërius was condemned as an Heretike as Augustine relateth Haeres 53. de Haeres ad Quoduultd but it was because he was an Arrian He was reproued also for denying not Sacrifices and Prayers for the Dead as this Apostate lying most deadly and impudently affirmeth but a Commemoration for the Dead then vsed wherein Martyrs and holy Saints were mentioned As for the Sacrifice 2. Machab. 12. it will profit the Apostate but little being offered for the Damned In his second Sermon vpon the 88. Psalme S. Austine would haue Saints Feasts celebrated with sobrietie But what maketh that for innocation of Saints or celebrating Masses in their honour Further these words seeme to be patched to the end of the Psalme by some idle Monke that was zealous for his Belly and more willing to feast then fast for neyther haue they any connexion with the words going before nor was it the vse to celebrate Feasts in S. Austines dayes for other Saints then Martyrs as appeareth Lib. 20. contra Faust c. 22. That S. Austine proued Prayers to Saints and Angels out of Scriptures is a most grosse Vntruth vttered by a lying Apostate In the 21. Booke de Ciuit. Dei c. 27. alledged by him is no such matter sound Nay in the 22. Booke de Ciuit. c. 10. he condemneth the inuocation of Martyrs And Lib. 10. Confess c. 42. 43. sheweth that the Office of Reconciliation and Mediation betweene God and man belongeth to Christ onely and not to Angels or Saints In the 22. Booke de Ciuit. Dei c. 8. diuers Miracles are reported as wrought some by holy Earth some by Reliques and some by other meanes But the whole Discourse sauoureth rather of the Veine of some Monke or writer of Legends then of so learned and graue a Father Howbeit whosoeuer is the Author of that Addition he neyther mentioneth the Masse nor inuocation or prayers to Saints for which by the Apostate it is vainely alledged nor sayth that Miracles were wrought by such superstitious Tricks In his Booke de Grat. Lib. Arb. c. 16. he sayth It is certaine we keepe Gods Commandements if we will But he sayth not it is in the power of the will to keepe Gods Commandements or as the Apostate inferreth that man hath possibilitie to keepe Gods Commandements For presently the holy Father addeth That our will must be prepared of the Lord and that we can doe nothing vnlesse it be giuen vs of God Further to hold that man by his will can fulfill the Law of God is Pelagianisme Lib. de Nat. Grat. c. 43. Wee must as he counselleth vs demand grace of God that we may doe that which we cannot otherwise But what need Grace if the Will had power sufficient to