Saint Augustines Religion, Text

Saint Augustines Religion · Text

p. 1S^t. AVGVSTINES Religion: Wherein is prooued that hee diſſented from Popery, and agreed with the Religion of the Proteſtants in all the maine points of Faith and Doctrine.

IT is hottly Controuerted, betweene vsus, and the Papiſts at this day, Whether the Auncient Fathers, and eſpecially Saint Auſtin, was of their Religion, or of ours? The aaCampion rat. 5.Papiſts challenge all the ancient Fathers, as theirs: and eſpecially, Saint Auſtin. Of him they bragg aboue meaſure. Hee (bbThe Maſſe. pr. Petition to his Maieſtie. Aun. 1604. Sect. 26. they ſay) was a Monke, a Profeſſor, and a ſtout Defender, and a ſtrong maintainer of their Popery: vndoubtedly no Proteſtant. The particulars of his doctrine (ccAuſtins Religion, ch. 1. p. 1…. they ſay) touching the ſeuerall points this day in Controuerſie, were conſonant and agreeable with their now profeſſed Poperie. All the Haereſies of this Age, Vnius Auguſti verbis confutari & proteri vel maxime poſſunt: may be confuted and confounded by proofes fetched onelyonly from Saint Auſtins writings, ddTorrenſis Fp. Dedicat. praefix. Auguſt. confeſſ.ſay the Papiſts. Whereof, to make ſome ſhew vntounto the world, as Torrenſis a Ieſuit in the yeare 1569. publiſhed in Latine a Collection, out of Saint Auſtins workes, of all ſuch ſpeeches as he thought made in any ſort for them, and againſt vsus; intiteling that his Collection by the name of Confeſsio Auguſtinian…: So eeAnno 1620▪about two yeares ſince, one Brereby Prieſt (whether Secular, or Ieſuite, I know not) hath publiſhed in Engliſh ſuch an other Collection, out of the ſame Saint Auſtins p. 2Works, intitling it, Saint Auſtins Religion. Now for the diſcouery of this their inſolent bragging of Saint Auſtin, I hauehave thought good, to vndertake the proouing of this Aſſertion. Ʋiz. That Saint Auſtin was rather of our Religion, then of the Papiſts: for as much, as in the moſt materiall points he is vndoubtedly for vsus, and againſt them.

That Saint Auſtin, in the moſt materiall points of Doctrine, is for vsus, and againſt the Papiſts: the inſuing inſtances proue manifeſtly. For

1 FIrſt, It is queſtioned betweene vsus and Papiſts, How farre forth Fathers are to be followed? And aaAuthor Gloſſ Marg. in Gra…d. …. Noli meis, Impreſſ. An. 151….ſome of them ſay, Scripta Sanctorum ſunt ad vnguem obſeruanda. The writings of the Fathers are to be obſerued to a nayles breadth. bbAuthor alter… us Gloſſ. ibid.Others, Hodie iubentur omnia teneri vſque ad vltimum iota. At this day we are bound to beleeue eueryevery thing they ſay. But ccHarmon Confeſſ Sect. 1. de ſacra Scriptura.wee ſay, They are ſo farre forth to be beleeued as they agree with holy Scripture, and no further. Againſt which Aſſertion of ours, they take great exception. For, This is to giuegive no more credit to their authoritie, then to Iewes, Turkes, and Hereticks, and ſo it is quite to reiect their authorities, ſaith ddIn his anſwer to Su…cliffes reply to the Suruey, chap. 4. Sect 6. pag. 66.Kelliſon. Yet St. Auſtin was of our opinion herein. Saint Auſtin thought not good to follow the Fathers any further, neither did he require that any man ſhould follow him any further. He as we tooke libertie, and gaue libertie to iudge of the Fathers writings according to their agreement, or diſagreement with holy Scriptures.

That he tooke libertie to himſelfe to iudge ſo, it appeares by this: That when he was preſſed by Creſconius the Grammarian with a Teſtimony taken out of an Epiſtle of Saint Cyprians, eeLib. 2. cont. Creſcon. Gram. cap. 32.he anſwered thus. Ego eius Epiſtolae authorita…e non teneor, quia literas Cypriani non vt Canonicas habeo▪ ſed …as ex Canonicis conſidero, & quod in ijs diuinarum Scripturarum authoritati congruit, cum laude eius accipio: quod autem non congruit, cum pace eius reſpuo. p. 3I am not bound to ſtand to be tryed by that Epiſtle, becauſe I do not account of Cyprians Epiſtles as of Canonicall Scriptures, but examine thē by the Canonicall Scriptures: and what I finde in them agreeable to the holy Scriptures, I receiue it with his commendation: what I finde to diſagree from holy Scriptures, with his good leaue, I leaue it. For hereby we are taught (as ffJn edit Iugdun…nſi, Anno 1…70.Eraſmus noted in the Margent ouer againſt theſe wordes) Quomodo tam S. Cypriani dicta, quam aliorum Doctorum accipienda ſint. How farre foorth wee are to eſteeme of the ſpeeches of Saint Cyprian, and other of the Doctors.

Againe, the ſame appeares by this, that in the Controuerſie betweene him and Saint Ierom, Whether St. Paul, Galat 2 14. reprooued Saint Peter colourably, or in good earneſt: where ggEpiſ…. 11. inter Epiſ…. Auguſt.Ierom alledged ſeuen Fathers againſt his Aſſertion: viz. Origen, Didimus, Apollinaris, Alexander, Euſebius Emiſenus, Theodorus, and Chryſoſtom; of which Fathers, Ierom made ſo great account, that he deſired Auſtin to ſuffer him to erre with them, if he thought him to erre. Auſtin would not yeeld to Jerom, though hee could but name two Fathers who were of his minde, but appeales to Saint Paul himſelfe from all Saint Ieroms Fathers, ſaying: hhEpiſtola 1….Pro his omnibus, imo ſupra hos omnes Apoſtolus Paulus occurrit: ad ipſum confugio, ad ipſum ab omnibus qui aliud ſentiunt literarum eius tractatoribus interpello, &c. I hauehave Paul the Apoſtle himſelfe inſtead of theſe all, and aboue theſe all. To him doe I flye. To him I appeale from all the Doctors (his Interpreters) which are of other mindes, for this ſhewes he would not follow the Fathers further then he thought they agreed with holy Scriptures.

That he gaue libertie to others to iudge ſo, it is plaine by theſe words. Noli meis literis quaſi Canonicis Scripturis i Pro…n…. …ib. …. de Trinita…e.inſ…ruire: ſed in illis & quae non credibas, cuminueneris incunctanter crede: in iſtis autom quod certum non habebas, niſi certum intellex…ris, n…li firmum tenere. GiueGive not like credit to my Writings as to the Canonicall p. 4Scriptures. If thou findeſt any thing in the Canonicall Scriptures which thou beleeueſt not before, beleeue it preſently vponupon thy finding of it: but if thou findeſt any thing in any writings whereof thou waſt not perſwaded before, vnleſſe thou perceiue it to be a certaine truth, doe not beleeue it for truth And by theſe. kk… … Anima … origine a▪ Vi… ce… …i…or Cap. 1.Negare non poſſum, nec debeo, ſicut in ipſis maioribus: ita multa eſſe in tam multis Opuſculis meis, quae poſſunt iuſto tudicio, & nulla temeritate culpari. I cannot deny but there are many things in my Workes, as there are in the Writings of the Ancients, which iuſtly and with good diſcretion may be excepted againſt. For ſo much in effect is confeſſed by the llDiſt …. …. No…i m…is▪Gloz…r on the Canon Law, and by mmSn…m. de Ecc… ▪ …iv. 4. part 2. cap. 9.Cardinall Turrecremate. For vponupon mention of theſe and ſuch like places as theſe are Loquitur Auguſtinus ſecundum illa tempora cum adhuc ſcripta Auguſtins & aliorum Patrum non erant authention. Saint Auſtin ſpake (ſay they) agreeably to thoſe times, wherein his, and other holy Fathers Writings were not Authenticall. For ſuch words argue, that in their opinion, Saint Auſtins, and other holy Fathers writings, were not in Saint Auſtins time, in ſo great requeſt, as now with Papiſts. They were no further to be beleeued then, then men ſaw good proofe, good reaſon. Such is acknowledged in plainer nnD…ceptationes de Magdalens defenſio adverſ Martum Grand…uall…m. Sect. 35. fol. 45. 46.Iodochus Clychtoueus. For Liberum eſt cui que a Sanctorum qui poſt tempora Apoſtolorum ſcripſerunt placitis, verum iuueſtigando, diſceptandoque declinare, Vbi maiorem habet authoritatem, p…tioremue rationem ad alteram partem impellentem, quemadmodum ſacer Auguſtinus de ſuis ſcriptis cenſet eſſe faciundum. It is lawfull for eueryevery man who ſeekes to boult out the Truth by way of diſputation to differ in opinion from ſuch holy men as liued ſince the Apoſtles daies: prouided they hauehave greater authoritie and better reaſon to induce them to the contrarie.

2 It is queſtioned between vsus and Papiſts, Whether, When there is difference in Bibles about the reading of p. 5the Text, the Originals ſhould rather bee beleeued then the Tranſlation, that is, Whether the Hebrew of the Old Teſtament, and the Greeke of the new Teſtament ſhould be preferred before the vulgat Latine. The ooAzorius Jnſtit. Moral. part. 1. lib. 8. Cap. 3. 2. quaeritur.Papiſts in our dayes teach, That now, Non eſt quod ad Hebraica vel Graeca recurramus exemplaria: there is no reaſon why wee ſhould hauehave recourſe to the Hebrew, or to the Greeke. Now the vulgat Latine is ſo Authenticall, ppCent. Trid. ſeſs. 4. decret. de Edit. & vſu ſac. libVt nemo illa reiicere quouis praetextu audeat. No man may be ſo bold vnderunder any pretence or colour to reiect it. Now qqAnalyſis fidei lib. 8. Cap. 5. pag. 75.Graeci & Hebraici Codices, ſicubi a vulgata editione disſideant; per vulgatam corrigendi & emendandi ſunt. If the Hebrew or the Greeke Bookes differ from the vulgat Latine, they are to be corrected and amended by the vulgat Latine, ſaith Gregory de Valentia But we teach the contrary. And that S. Auſtin is of our opinion herein, it is plaine by his owne words: for, rrLib. 15. de ciuit▪ Dei. Cap. 13.Ei Linguae potius credatur vnde eſt in aliam, per Jnterpretes facta Tranſlatio. When there is difference in Books and both cannot bee true; beleeue thou rather ſaith S. Auguſtine, what is written in the Booke tranſlated, then in the Tranſlation. And ſſLib 2. de doct. Chriſt. Cap. 11.Latinae Linguae homines duabus aliis ad diuinarum Scripturarum cognitionem habent opus, Hebraica ſcilicet & Graeca, vt ad exemplaria praecedentia recurratur, ſi quam dubitationem attulerit Latinorum Jnterpretum infinita varietas. Thoſe men who vnderſtand Latine, ſtand in need of two other Languages for the better vnderſtanding of holy Scripture, to wit, Hebrew & Greeke to the end that when any doubt ariſeth by reaſon of the multiplicity of Latine Tranſlations, they may hauehave recourſe vntounto the Originalls, ſaith the ſame Auſtin. And ſo much is confeſſed by Azorius the Ieſuite, and by Lud… uicus Ʋiues: for, Olim cum multa eſſet Latinorum Codicum varietas, patres dicebant, ad Hebraicos vel Graecos Codices recurrendum eſſe Sic Hieronimus, ſic Auguſtinns. In former dayes when there was great variety of Latine Copies, the Fathers ſuch as Ierome and Auſtine, held opinion that wee might hauehave recourſe to the Hebrew or Greeke Copies, ſaith ttLoco ſup…aec… tato.Azorius. And Hocipſum Hieronimus clamat, p. 6hoe ipſad…cet ratio, & nullus eſt ſaniore iudicio qui repugnat. The ſame truth is taught by Ierome, and enen reaſon it ſelfe confirmes the fame: neither doth any man of ſound iudgement thinke otherwiſe, ſaith uu…n…t▪ in dug. … …ci. … … Cap. 13.Viues in his Annotations vponupon the former place.

3 The Papiſts teach, That the Apoſtles had no Commandement from God to write that which they writ, falſum eſt Deum mand…ſſe Apoſtolis vt ſcriberent. It is not true that God commanded the Apoſtles to write any thing, ſaith xxLib▪ …. de Verb… … Cap. 3.Bell. Nem…ni obſcurum eſt, Chriſtum nihil ipſum ſcripſiſſe ſed neque ſcribendum quiequam Apoſtolis praecepiſſe. It is not vnknown to any man that Chriſt himſelfe writ nothing: neither is it vnknowne to any man, that he neuer commanded his Diſciples to write any thing, ſaith Cardinall yyConfeſſ. Tetriconi…. Cap. 1…. de fide & Symbolo.Hoſius. Yet wee teach contrary. And ſo doth S. Auſtin for Quicquid ille (viz Chriſtus) de ſuis factis & dictis nos legere voluit, hoc ſcribendum illis, tanquam ſuis manibus imperanit. Whatſoeuer it pleaſed Chriſt that wee ſhould read concerning his words or wor…es, that he commanded his Apoſtles to write as it were with his owne fingers, ſaith zzDe Con…inſ. Euangeliſt. li…. 1. Cap. vlt.S. Auſtin.

4 The aaN. S. in his Antid…te againſt Engliſh Sectaries. cont… 2. cap. 1. pag. 28Papiſts generally teach That all things neceſſary to ſaluation are not contained in Scripture. And we teach the contrary. The bbBell Lib 3. de verbo d…. cap. 1.Papiſts generally teach. That the Scriptures are full of obſcurity: and ccGr…tſer. d…f…nſ. …ell, …o. 1. lib. 3. cap. 1. col. 1117.one of the greateſt Rufflers among them at this day, is not aſhamed to ſay, Scripturā totam etiam vbi clariſſima videtur, ita eſſe difficilem & obſcuram, vt Jnterprete certo egeat, qui nobis veram eius ſententiam aperiat. The whole Scripture, euen where it ſeemes moſt plain, is yet ſo hard & obſcure, that it ſtands in need of a ſpeciall Expoſitor, who may open vntounto vsus the meaning of it. But we ſay, though ſome places of Scripture be wonderfull obſcure, and ſtandin need of Interpreters; yet ſuch matters as concerne Saluation, are ſo plainly ſet downe, that they may eaſily bee learned without any ſuch ſet and ſpeciall Expoſitor, as Papiſts drea…e of. Now that p. 7S. Auſtin is of our opinion in both theſe queſtions, it is plaine by his owne words: For ſpeaking of the propagation of Originall ſinne and of ſoules, and being ſore puzzled about the point at length he concludes thus. Illud credo d Lib. 2. de peccat merit &c. cap. 36.quod eti…m hinc (1. de hac re) diuinorum eloquiorum clariſſima eſſet authoritas, ſi homo illud ſine diſpendio promiſſae ſalutis ignorare non poſſet. I verily perſwade my ſelfe there ſhould hauehave beene plaine proofe hereof in holy Scripture, if a man might not be ignorant thereof without danger of his ſaluation. And ee…ib. 2. de doct▪. Chriſt. cap. 9.Jn ijs quae aperte in Scriptura poſita ſunt, inueniuntur illa omnia quae continent fidem moreſque viuendi. All things concerning faith and manners are plainly ſet downe in Scripture, ſaith the ſame S. Auſtin, vponupon another occaſion. Which latter teſtimony is ſo pregnant, that ffApolog. pro 2. part. Enchirid. contra Gomar, cap. 6. p. 356.Coſterus the Ieſuite, is driuen by the euidence of it, and another ſuch like teſtimony of S. Chryſoſtomes, to deny there is any Controuerſie between vsus and them Sint ne omnia fidei & vitae Chriſtianae dogmata ad ſalutē neceſſaria in ſacris literis perſpicue conſcripta. Whether all the Doctrines which concerne faith and manners, being neceſſary to Saluation, are plainly ſet downe in Scripture: for Illud affirmamus cum ſanctis Chryſoſtom. & Auguſt. We affirme ſo much with S. Chryſoſtome and S. Auſtin, ſaith he.

6 The Papiſts in ſome Countries abſolutely forbid the g Azorius inſlit. Moral. part. 1. lib. 8. cap. 26. 3▪ quae…i…m.People the reading of the Bible in their vulgat tongue, though it be neuer ſo Catholikely tranſlated▪ In hh…hem. Preface to the New Teſtament.ſome, they forbid onelyonly ſuch to read Bibles Catholikely tranſlated, who hauehave not expreſſe Licenſes vnderunder the hands of the Ordinaries to read them. In no place will they permit eueryevery man indifferently to read the Scriptures in their Mothers Tongue, as we do. Now that S. Auſtin is of our opinion it is plaine: ſo, Eo mihi venerabilior & ſacroſancta fide dignior apparebat i 1 Confeſſ. lib. 6 cap. 5.authoritas (Scripturae) quo omnibus ad legendum eſſet in promptu, verbis aptiſſimis & humilimo genere loquendi ſe cunctis praebens, &c. I reuerenced and held the Scriptures worthy of ſo much the more credit, by how much the more p. 8I ſaw them readier for eueryevery man to read, and that they framed themſelues to eueryevery mans capacity by the plainnes of the words, and the familia…neſſe of the Stile, ſaith S. Auſtin. And kkJn Pſal 33. Sect. …. poſt medium.Ps 33Legite Scripturas: ideo voluit Deus vt ſcriberentur, vt nos conſo…aremur. Read (…aith hee, ſpeaking out of the Pulpit to his Auditors) the Scriptures; for it was Gods will they ſhould be written, that wee might receiue comfort by them ſaith the ſame man.

6 The llBell lib. 4. de Verbi Dei cap. 4P piſts think it a worthy queſtion, How Scripture may be knowne to be Scripture We vponupon diuers good cōſiderations think it an idle queſtion. And ſo did mmConfeſſ. lib. 6. cap. 5.S. Auſtin: for Perſuaſiſti mihi non audiendos eſſe, ſi qui forte mihid…cerent, vnde ſcis illos libros (Scripturae) vnius veri & veraciſſimi dei ſpiritu eſſe humano genert miniſtratos. Thou (O God) didſt perſwade mee they d ſerued not ſo much as hearing, who did aske of me, how knoweſt thou that the Bookes of holy Scripture were giuen vntounto the Church by Gods appointment.

Bell. lib. 4 de Notis Eccleſie cap. 4. &c.7 Then Papiſts teach, that the true Church may be known by Antiquity, Vniuerſality, vnity, &c. but not by the Scriptures onelyonly infallibly. Wee ſay it may be knowne by the o De Vnitate Eccleſ. cap. 2.Eccl 2Scriptures onelyonly. And in this S. Auſtine is as cleare on our ſide as M. Caluin: for, Inter nos & Donatiſtas quaeſtio eſt vbi ſit Eccleſia, vtrum apud nos, an apud illos. It is a queſtion betweene the Donatiſts and vsus, (ſaith he) where the Church is; whether they or wee hauehave it. Quid ergo facturi ſumus, in verbis noſtris eam quaeſituri, an …t verbis Capit is ſui domini noſtri Ieſu Chriſti? Puto quod in illius potius verbis …am quaerere debeamns, qui veritas eſt, & optimenouit corpus ſuum. What therefore ſhall we doe? ſhall wee ſeeke for it in our owne words, or in the words of her owne head our Lord Ieſus Chriſt? I thinke wee ought to ſeeke it rather in his word who is the truth, and beſt knoweth his owne body. And ppDe Vnitate …ccleſi… cap. 16.afterwards, Ʋtrum ipſi Eccleſiam tene…it, non niſi diuinarum Scripturarum libris oſtendant. If they bee the Church, let them p. 9make proofe thereof out of the Canonicall Bookes of Scripture onelyonly, ſaith Saint Auſtin.

8 The qqBell. lib. 4. de Notis Eccleſia cap. 14.Papiſts teach, That by working of Miracles the Church may be diſcerned. But wee teach the contrary: And ſo did Saint rrDe Vnitate Eccleſia ca. 16.Auſtin. For he profeſſ…th that though many Miracles had beene done by man of his Religion: though ſome of them had bene Miraculouſlie healed and cured: the bodies of ſome Martyrs lying hid for many yeares diſcouered to Saint Ambroſe, an old…man well knowne to all the Jnhabitants of Millan, reſtored to his ſight vponupon touching of the Beere whereon thoſe bodies were carried, which is reckoned by ſſ…ib. 2. de Reli… cap. 3. Sect. 4 proba…ur.Bellarmine as a ſpeciall Miracle. Though ſome had ſeene Viſions, ſome had beene rapt in ſpirit, and heard that either they ſhould not ioyne themſelues with Donatus, or that they ſhould forſake Donatus: yet he and his followes deſired not (in regard thereof) to be beleeued they were the Church, concluding: Quaecunque talia in Catholica fiunt, ideo ſunt approbanda quia in Catholica fiunt, non ideo ipſa manifeſtatur Catholica, quia haec in ea fiunt. Though all ſuch Miracles are to be approued of, becauſe they are wrought in the Catholike Church: yet the Church is not prooued Catholike, becauſe ſuch Miracles are wrought in it.

9 The ttRh…m▪ …Papiſts denie, That all the Actions of I…fidels are ſinne. Yet we ſay, they are ſinnes. And in this St. uu… 7 … 3. …Auſtin is ſo apparently on our ſide that Papiſts are driuen to conf…ſſe it. For, Sine fide …tiam quae videntur bona opera in peccata vertuntur. The works which are done without Faith, though they ſeeme good are turned into finne, ſaith Saint Auſtin in one place. And in xxTo▪ …another▪ Virtutes quas ſibi animus habere videtur per quas imperat corpori & vitijs ad quodlibet adipiſcendum vel tenendum niſi ad Deum retulerit, etiam ipſae potius vitia ſunt qu…m virtutes. Nam licet a quibuſdam tunc verae & honeſtae putentur cum ad ſ…pſas referuntur, nec propter aliud expet…ntur p. 10etiam tunci…fl…tae & ſuperbae ſunt, & ideo non virtutes ſed vitia judicandae ſunt. The vertues which the minde of him that knowes not God ſeeme to hauehave, by which ſhee ſwaies the body and her vitious affections if they be not referred to God, are indeed rather vices then vertues. For though ſome hold them to be true and reall vertues, when they are affected onelyonly for their owne ſakes and nothing elſe, yet euen ſo they are full of vanitie and pride, and to bee adiudged vices and not vertues, ſaith he. In which words, Tam aperte virtutes has inter peccata numerat, vt nulla videntur tergiverſatione aliò poſſe torqueri, ſaith yyDe Virtutibus imp…rum, lib. 2. cap 5. Impreſſ. Lou…. An. 1565.Michael Bains, Profeſſor of Diuinitie in Louaine. And Non ſequenda illa opinio eſt quam Tr…d. Conc. nuper merito damnauit; omnia Jnfidelium opera eſſe peccata, quamuis maximum Authorem D. Auguſtinum habuiſſe videatur. Wee may not defend that opinion which the Councell of Trent did iuſtly of late condemne: viz. that all the actions of Infidels are ſinne, though the great Father Saint Auſtin ſeemes to hauehave beene of that opinion, ſaith zzComment in Math. 7. …8.Matt 7:8Maldonat.

10 The aaBell. de gra. & lib. Ar…it. I…b 5. cap. 9.Papiſts teach, Some good workes may be done by Infidels through the ſtrength of nature onelyonly. Wee ſay nay. And for proofe of our Negatiue in this wee alledge b To. …. Epiſtola 106.Saint Auſtin, who ſpeaking of the Heretike Peligius, writes thus: Jnterdum it a paribus moment is poteſtatem voluntat is aequa lance perpendit, vt aliquantulum etiam ad non peccandum valere definiat. Quod ſi it a eſt, nullus locus adiutorio gratiae reſeruatur, ſine qua nos dicimus, ad non peccandum nihil voluntatis arbitrium habere. Hee weighs ſometimes the power of a mans will in ſuch an euen paire of skales, as that he teacheth it for truth, It is able to doe ſomewhat that may keepe a man from ſinning. Which if it bee true, hee leaues nothing to the helpe of Gods grace. Without which, we ſay, a mans free Will is of no power to keepe a man from ſinning. VponUpon which words, ccDe virtutibus imp… rum, lib. 2. cap. 8.Michael Baius aboue named Glozeth thus. Nos, inquit, Igitur Pelagiorum vox eſt, poteſtatem p. 11teſtatem voluntatis aliquantulum ad non peccandum valere: Chriſtianorum vero profeſsio eſt, ſine adiutori… gratiae ad non peccandum …ihil valere voluntatis arbitrium.

12 The ddSee Rhem Anno▪ in Rom. 1.▪ 2. & Az…rius Jnſ…it. Moral. part 1 lib. 4. lib. 4. cap. 8. 6 quaeritur. &c.Rom 1Papiſts teach, That ſome ſinnes are veniall and pardonable of their owne nature, ſuch, for which God cannot in Iuſtice keepe a man out of heauen, and adiudge him to the ſecond death. But we teach contrary. And ſo did Saint Auſtin, as eeDe Meritis operum lib. 2. …. 8Baius the Profeſſor of Diuinitie at Louaine acknowledgeth: yea and ffAdu…r…ent in To 9 Aug. …d 3. quaeſ…tn… p. 19… ▪Ferdinandus Veloſillus alſo. For he hauing obſerued how ggTrast. …1. … Io….Auſtin writes, That Minuta plura peccata ſi negliguntur, occidunt. Many little ſinnes (the Papiſts call them Veniall) if men be careleſſe of them, kill the ſoule: deliuering his opinion of the Words, ſaith thus. Pro Auguſtino reſpondemus, quod quando dicit, Quod plura peccata minuta, ſi negliguntur h L…co …ita…occidunt: agebat vicem co…cionatoris, qui vt populum a peccatis retrahant, grauitatem delictorum exaggerantes, in odium delicti, ſaepe excedunt. To Auſtin I anſwer, that when he ſpake ſuch words, he ſpake them as a Preacher, who in hatred of ſinne, and out of a deſire to affright men from ſinne, doe ſometimes ſo exaggerate the greeuouſneſſe of ſinne that they ſpeake ouer.

12 The iiAzorius Juſti…, Moral. part. …. lib. 4. cap. 33. 1. quaeritur, pag. 302.Papiſts teach, That Poena damni, not Poena ſenſus, is due to Originall ſinne. Wherefore they generally teach, That Children dying in Originall ſinne, are puniſhed onelyonly with Poena damni, but not with Poena ſenſus. But we ſay, That ſuch child…en as die in Originall ſinne are puniſhed with Poena ſenſus, and not with Poena damni onelyonly. For in our opinion, Poena ſenſus, and not Poena damni onelyonly, is due to Originall ſinne. And of our opinion Saint Auſtin was. For (to omit what is written, To. 3. operum Auguſti p. 12de fide ad Pel. Cap. 27. and To. 10. de verb. Apoſtoli Serm. 13. and 14. and To. 7. Hypognoſticon Lib. 5. which ſound ſo fully, that the Ieſuit Azorius had no way to elude the teſtimonies, but by the denying ſome of the Bookes to be Saint Auſtins, and by making doubt of other ſome) in a knowne and an approued worke of his, kk… ad … 91he writes thus. Quicunque ab illa perditionis maſſa quae facta eſt per hominem primum non liberantur per vnum Mediatorem Dei & hominem, reſurgent quidem etiam ipſi vnuſquiſque cum ſua carne: ſed vt cum Diabolo & Angelis eius puniantur. Whoſoeuer they bee that are not deliuered from that Maſſe of corruption, which was cauſed by Adam, through the meanes of that our Mediator betweene God and man, eueryevery of them ſhall riſe againe in their owne fleſh, yet to that end they may be puniſhed with the Deuill and his Angels Which laſt words to be puniſhed with the Deuill and his angels, imply neceſſarily Poenam ſenſus.

13 The Papiſts teach, That our workes are meritorious, and the very cauſe of Saluation. But we ſay, they are not. In this St. mmIn Pſal. 102.Ps 102Auſtin is ſo plaine on our ſide, ſaying, Coronat te, quia dona ſua coronat, non merita tua. He Crownes thee becauſe he crownes his gifts, not thy merits: that nnIn his former part of his Reformation of a Catholike deformed. Pag. 97.Biſhop the Prieft denyes there is any ſuch ſaying in Saint Auſtin as this is. Saint Auſtin was too wiſe to let any ſuch fooliſh ſentence to paſſe his pen, ſaith Biſhop.

14 The ooCon. rid ſeſſ. 7. de Sacram. in gevere, Can. 1.Papiſts teach, That there are ſeauen Sacraments of the Church, truely and properly ſo called; and neither mo, nor fewer. Wee teach, that in true and proper ſenſe, there are onelyonly two Sacraments of the Church; neither mo, nor fewer. Now that S. Auſtin is of our opinion herein, his wordes ſhew: for in ppTract. 15. in Job. 2.Job 2one place hee affirmes, that de latere Chriſti in cruce p. 13pendentis lancea percuſso, Sacramenta Eccleſiae profluxerent: when Chriſts ſide was pierced with a Speare, the Sacraments of the Church iſſued thereout. And in an qqDe Symb: ad Catachum. c. 6.other, that percuſſum eſt latus, & ſtatim manarunt ſanguis & aqua, quae ſunt Eccleſiae geminae Sacramenta. Chriſts ſide was pierced, and immediately there guſhed out both blood and water, which are the two Sacraments of the Church. He meaning, the Lords Supper, by bloud; by water, Baptiſme.

The rrBel. Lib. 1. de Bapt. Cap. 7.Papiſts teach, That Women …ay Baptize. And wee teach the contrary. Now that S. Auſtin was of our opinion herein, it is plaine by this; That in ſſCan. 100.the fourth Councell at Carthage, whereunto he ſubſcribed, it was abſolutely decreed, Mulier baptizare ne praeſumat. Let not women baptize, and not with limitation, as ttDe conſe…r…. d. 4. c. Muli…r.Gratian, and uuLib. …. ſent. …. 6. A.Lombard corruptly cite it, Mulier baptizare ne praeſumat niſi neceſſitate cogente. Let not Women baptize, except in caſes of neceſsity.

16 The xxRhem. Annot. in … Cor. 11. 20.Papiſts teach, That S. Paul by the Lords Supper, 1 Cor. 11. meant not the Euchariſt, and that moſt great Authors now are of that opinion. But wee teach the contrary. And notwithſtanding yySine Scripture authoritate, ſine veterum patrum exemple, fine r…tt…ne, null… i… lici…. Maldonat Comment. in Math. 26. 26.Matt 26:26one of them would impudently face vsus downe, that in calling the Euchariſt by the name of the Lords Supper, wee are deſtitute of all proofe out of Scripture, and of all warrant from the ancient Fathers, and of all reaſon: yet zzAnnal. To 1. ad …n. 34. Nu. 45.Cardinall Baronius witneſſeth with vsus, that, Idem eſſe manducare Coenam Dominicam quod Euchariſtiam ſumere aaEpiſt. 118. cap 7 & lib. …. c. 7. de ſer. d…. in mont….Auguſtinus demonſtrat. Auſtin proues manifeſtly, to eate the Lords Supper and to receiue the Euchariſt are both one, making this note (as it were) by the way. Sic patres appellare conſueuerunt inſtitutionem ſacratiſſimae Euchariſtiae. So the Fathers were wont to call the Euchariſt. Ouer againſt p. 22which in the Margent is ſet, Omnes qui interpretati ſunt locum 1 Cor. 11. Euen all the Fathers which hauehave written Commentaries vponupon 1 Cor. 11.

17 The bbA…len de Eu…. ſacrificio. c. 4. Br ſ…o Motiue. 26.Papiſts teach, That the Sacrament is their Lord and God. But wee teach the contrary. We ſay with S. ccTract. 5… i… Job.Auſtin, it is, Panis Domini, not Panis Dominus: The Bread of the Lord; but not Bread, our Lord.

18 The ddApud Gratian de Conſecrat. d 2. Ego Be…engarius.Papiſts forced Berengarius to ſweare by the bleſſed Trinity, that hee beleeued; Verum corpus & ſanguinem Domininoſtri Ieſu Chriſti fidelium dentibus atteri, the true body and bloud of our Sauiour Ieſus Chriſt, is torne with Chriſtian mens teeth, when they receiue the Sacrament: Yet wee beleeue with e Apud Gratian. de Conſecrat. d. 2. vtrum ſub figura.S. Auſtin, that Chriſtum vorari dentibus fas non eſt. It is not lawfull for a Chriſtian to teare Chriſt with his teeth. Which beliefe is ſo contrary to that of Berengarius, that the ffGloſſ. in 2. d. de Conſecrat. c. vtrum ſub figura. vers… …oca…i.Glozer had no way to reconcile them, but was driuen to confeſſe, that Berengarius hyperbolice loquutus eſt, & veritatem exceſſit, vſed an Hyperbole, and ſpake more then the truth.

19 The g Papiſts cannot brooke to heare that our Sauiour ſaying: This is my Body, meant, This is a ſigne of my Body. Yet wee ſay his meaning was ſuch. And ſo doth hhContra Adiman…ium. ca. 12.S. Auſtin: for, Non dubitauit Dominus dicere Hoc eſt corpus meum, cum ſignum daret corporis ſui. Our Lord did not doubt to ſay, This is my Body, when he ga…e the ſigne of his Body, ſaith S. Auſtin. With which words the Papiſts are ſo troubled, ii…eſte Torrenſi in Confeſſ. Auguſtint▪ na lib. 3. cap. 6. p 322.that ſome of them hauehave made queſtion whether they were not heretofore patched into S. Auſtins workes, by ſome follower of Berengarius: & kkHardings Anſwere to M. … Chal. lenge. Act. 12. p. 1…4.Acts 12others hauehave been forced to ſhift them off, vnderunder pretence that S. Auſtin in fighting againſt the Manichees oftentimes vſeth not his p. 23owne ſenſe, but thoſe things, which by ſome meanes howſoeuer it were, might ſeeme to giuegive him aduantage then; ſo as hee might put them to the worſe.

20 The llRhem. Annot. in 1. Cor. 10. 3.1 Cor 10:3Papiſts affirme that it is an impudent forgery to write. that the Iewes receiued no leſſe the truth and ſubſtance of Chriſt in their Sacraments, then we do in ours: Yet we write and teach ſo. And ſo did S. mmDe vtilitate poenitentiae. ca. ….Auſtin: for Eundem cibum ſpiritualem manducauerunt. Quid eſt eundem, niſi quod cum, quem etiam nos. The Apoſtle affirmes (ſaith S. Auſtin) that they (the Iewes) ate the ſame ſpirituall meate, what meanes he to ſay the ſame, but that they ate that which we alſo eate? And a little after, Suffecerat vt diceret, cibum ſpiritualem manducauerunt, eundem inquit, eundem non intelligo quomodo intelligendum, niſi …um, quem manducamus & nos. It had beene ſufficient to hauehave ſaid, They ate ſpirituall meate; but hee ſaith more they ate the ſame. I cannot tell how I ſhould vnderſtand that word the ſame, except he meane they ate the ſame, for that they ate the ſame which we doe eate. And nnTract. 26. in Iob.in another place, Apoſtolum vndi. Hearken what the Apoſtle ſaith, ſaith S. Auſtin. Omnes eandemeſcam ſpiritualem manducauerunt, ſpiritualem vtique candem, nam corporalem alteram: quia illi, Manna: nos al…ud, ſpiritualem vero quam nos, They all ate the ſame ſpirituall meate; marke, the ſame ſpirituall meate; for they ate not the ſame corporall meate: they ate Manna, we eate another thing; but they ate the ſame ſpirituall meate which we cate. Which words are ſo ſignificant and expreſſe for vsus, that ooComment in Iob. 6. 49. Col. 629.Job 6:49Maldonate confeſſeth, S. Auſtin was of our opinion; though yet in his perſwaſion, if Auſtin had liued in our dayes, hee would hauehave beene of another opinion: for, Hoc dico, (ſaith the Ieſuite) perſuaſum me habere D. Auguſtinum, ſi noſtra ſuiſſet aetate, longe aliter ſenſurum. You muſt think he wanted a Ieſuite to informe him better.

p. 1621 The ppBell. lib 3. de …ucha cap 2….Papiſts teach, That Accidents remains in the Sacrament without ſubiects, And we teach contrarie. Now if the Booke Soliloqu…orum bee Saint Auſtins, as qqDe Script▪ Eccleſ: verbe Auguſti….Bellarmine ſaith it is▪ Saint Auſtin is ours in this. For thus that rrSoliloq lib▪ 2. Cap. 12.Author writes therein. Quis conceſſerit, aut cui poſſe fieri videatur, vt id quod in ſubiecto eſt, maneat, ipſo intereunte ſubiecto? Monſtruoſum enim & a veritate alieniſsimum eſt, vt id quod non eſſet, niſ… in ipſo eſſet, ettam cum ipſum non fuerit, poſ…it eſſe. Who can grant, or to whom can it ſeeme probable, that that which is in a ſubiect ſhould remaine when the ſubiect is deſtroyed? It is monſtrous and farre from all ſhew of truth, that that which ſhould hauehave no being, vnleſſe it were in ſuch a ſubiect, ſhould hauehave a being, euen when that ſubiect hath no being.

22 The ſſAllan. de Euch. Sacrifici…, cap. 10. & 1….Papiſts at this day teach, That the Sacrifice offered in the Communion, or Maſſe, as they call it, is a very Soueraigne, true, and proper Sacrifice: meaning thereby, That Chriſt is killed there indeed, and ſacrificed to God. But wee ſay, That therein ther is onelyonly made a Commemoration▪ of the true, and ſoueraigne, and proper Sacrifice of the Croſſe, and not an Oblation of the true and ſoueraigne proper ſacrifice it ſelfe. And with vsus ſtands t Lib. 1. contra Aduerſar. Legis & Pr…p…et cap. 18.Saint Auſtin: For firſt, In ſingulari & ſolo vere ſacrificio pro nobis Chriſti ſanguis effuſus eſt. That is the onelyonly true and ſoueraigne ſacrifice, wherein Chriſts bloud was ſhed for vsus, ſaith Saint Auſtin. u Lib. 20. cap. 21 co…t. F…ſtum Manich.Now in the Communion or Maſſe, no bloud is ſhed. Secondly, Huius Sacrificij Caro & Sanguis ante aduentum Chriſti, per victimas ſimilitudinum promittebatur, in paſsione Chriſti per ipſam veritatem reddebatur: Poſt aſcenſum Chriſti, per Sacramentum memoria celebratur. The fleſh and bloud of the Sacrifice of Chriſt, was promiſed by Sacrifices of reſemblance p. 17before hee came, was performed in truth and deed when hee ſuffered: is celebrated by a Sacrament of remembrance, (marke, a Sacrament of remembrance) ſince hee aſcended, ſaith the ſame S. Auſtin, in another place. In which he is ſo conſtant and ſo plaine, that xxLib. 4. ſent. d. 12. G.Peter Lombard, Maiſter of the Sentences, propoſing this queſtion. Si quod gerit Sacerdos proprie dicatur ſacrificium vel immolatio. Whether that which the Prieſt doth execute bee properly called a Sacrifice or an oblation, reſolues it is not, ſaying; Ad hoc breniter dici poteſt, illud quod affertur & conſecratur a ſacerdote: vocari ſacrificium, & oblationem, quia memoria eſt & repraeſentatio veri ſacrificii, & ſunctae immolationis factae in ara Crucis. To this I anſwer briefly, That that which is offered and conſecrated by the Prieſt, is called a Sacrifice and an offering, becauſe it is a remembrance and repreſentation of the true Sacrifice and holy Offering made on the Altar of the Croſſe, grounding his concluſion vponupon other teſtimonies in yyJu Pſal. …1. in Prefat, Expoſit. 2. & Epiſ… … …d Bonifaci…m.Ps 1S. Auſtin, and in S. Chryſoſtome.

z Hom. 17. in Heb.24 The … Papiſts teach, That the body of our Lord may bee in millions of places a t one tyme; euen in …uery place where there is a Prieſt which conſecrates, and in eueryevery hoſt (bee they neuer ſo many) which is conſecrated by any Prieſt. But we teach contrary. And ſo did S. bbTract. 30. in Job.▪Auſtin: for hee intending to ſhew the difference betweene Chriſts body and his truth, viz. his word: and that in reſpect of the places where they might bee found. Donec ſaeculum finietur ſurſum eſt dominus; ſ…d…tiam tamen hic nobiſ…um eſt veritas domini. Corpus enim domini in quo reſurrexit in vno loco eſſe **In the printed C…pies which I hauehave ſeene, for Domini, is read Dominus, and for oportet, p…teſt. But Algerus de Sacram. c. 14. Lombard in 4. ſent. d. 10. Grat. d… Conſec. d. 2. c. prima quidem▪ Read as I hauehave cit…d it▪oportet, veritas autem eius vbique diffuſa eſt. Till Doomes-day, ſaith hee, our Lord is aboue; yet the p. 18truth of the Lord is with vsus; for our Lords body in which hee aroſe from the dead, muſt bee in one place, but his truth is in eueryevery place.

24 The ccR…em. Annot. in … cor. 11▪ …7.Papiſts teach, That euill men euen Infidels: yea, bruite beaſtes may eate and drinke the Body and Bloud of Chriſt. But wee ſay, Nay. Now Saint Auguſtine ſpeakes plainely for vsus. For, Ipſe (Chriſtus) dicens, Qui manducat carnem meam, & bibit ſanguinem meum, in me manet, & ego in eo: oſtendit quid ſit non Sacr…mento tenus, ſed revera Corpus Chriſti manducare, & eius ſanguinem bibere: hec eſt enim in Chriſto manere, vt in illo maneat & Chriſtus, ſic enim hoc dixit, tanqu…m diceret. Qui non in me manet, & in quo ego non maneo, non ſe dicat, aut exiſtimet manducare Corpus meum aut bibere Sanguin…m meum. d D… Cini…a…. …ei. Lib. 21. c. 25When Chriſt ſaid (ſaith Saint Auguſtine) Hee that eateth my fleſh, and drinketh my bloud, dwelleth in mee and I in him: hee ſhewed what it is, to receiue Chriſt (not Sacramentally meerely, but) truely: euen to dwell in Chriſt, that Chriſt may alſo dwell in him. For when hee ſaid this, it was as much as if hee had ſaid: He that dwelleth not in mee, nor I in him, let him not ſay, nor thinke that he eates my fleſh or drinkes my bloud.

26 The Papiſts at Rome teach, That the Pope is in authoritie aboue a Generall Councell. But wee teach the contrarie. And ſo did Saint Auguſtine. For he putting the caſe, that Melchiades Biſhop of Rome, and certaine other Biſhops ſitting in Commiſſion with him (by the Emperours commandement) vponupon a Controuerſie between the Donatiſts and Caecilian, had done the Donatiſts wrong in giuing ſentence p. 19againſt them and for Caecilian. Reſtabat adhuc plenarium … To. 2. … 162.Eccleſ…ae vniuerſae concilium, vbi etiam cum ipſis iudioibus cauſa poſſet agitari, vt ſi male indicaſſe conu…cti eſſent, …orum ſententiae ſoluerentur. There remained (ſaith hee) a further helpe for them, euen a generall Councell, in which they might hauehave argued the caſe with the Commiſſioners appointed to be their Iudges: and procured reuerſement of their iudgement, vponupon proofe they had iudged vniuſtly. Which words are ſo pregnant for our poſition, that ggDe Con…rdant. Cathol▪ lib 2. cap 17. Aeneas Syluius Comment. de geſt Paſ. l. Concil l. ….Cardinall Cuſan, and diuers other Papiſts alledge them for proofe of the ſame concluſion.

27 The hh2. q. 6. ad Ro, Eccleſ…a….Papiſts teach, That any man who thinks himſelfe …ronged, may appeale to Rome. But we teach, they ſhould not▪ Now that S. Auſtin was of our opinion it is plaine. For he was one at the Councell of Milenis, wherein it was decreed, That if any Elder or Deacon, or Clergy man of inferiour ſtate, appealed ouer Sea (meaning to the Pope) no man in Africa ſhould communicate with him. The words of the iiCan. 22.Canon running thus: Placuit vt Preſbyteri, diaconi, vel caeteri inferiores Clerici in cauſis quas habuerint, vicini Epiſcopi eos audiant, & inter eos quicquid eſt finiant &c. quod ſi ab eis prouocandum putauerint, non prouocent niſi ad Africana Concilia, vel ad primatus prouinciarum ſuarum. Ad tranſmarina autem qui putauerint appellandum, à nullo intra Africam in communionem ſuſcipiantur. Which words ſound ſo fully for vsus, and againſt the Papiſts, that though kkC. 11. q. 3 pr…ſbyter.Gracian in one place cite… them ſimply and truly as they are in ſeuerall editions of the Councels: yet in llCap. 2. q placuit … presbyte….another place▪ he patcheth to them certaine words of his owne, viz. niſi forte Romanam ſedem appellauerint, vnleſſe perhaps they appeale to Rome, indeuouring thereby to make the world beleeue, that S. Auſtin and his Colleagues allowed of Appeales to Rome, and denyed them to other places onelyonly. Whereas (by the confeſſion of mmScholys in Synod. Cart…ag. Can. 31.Theodorus Balſamon, yea of nnLib. 2 de Ro. pont. c. 24.Bellarmine) that Canon was eſpecially made to reſtraine appeales of Elders and Deacons to Rome.

28 The ooCap. 2. q. 6. omnes Fpiſcop….Papiſts teach That all Biſhops may (doubtleſſe) appeale to Rome. But we deny this alſo. And no queſtion, p. 20but S. Auſtin denyed it in his time: for in the Canon aboue cited, to which he ſubſcribed, wee ppSynod. Carthag. Genti…no Herueto Interpret. Can. 31. impreſ. Pariſ. 1561. pag. 327.reade, that the Biſhops profeſſed, what they decreed then touching the reſtraining of Elders and Deacons, &c. from appealing to Rome: the ſame, De Epiſcopis ſape definitum eſt, they had often decreed touching Biſhops. In S. Auſtins opinion, it was no more lawfull for Biſhops, then for the inferiour Clergy, to appeale to Rome.

29 The Papiſts teach, That the Pope may abſolue ſuch from Excommunication as are excommunicated by others. But we teach, he cannot. Now that S. rrCon…. African. cap. 105.Auſtin was of our mind in this, it is plaine. For, He, with others, in their Epiſtle to Pope Caeleſtin, charge him with **Quod minime licuit.doing that which hee ought not to hauehave done: in that he reſtored Apiarius vntounto the Communion, whom they had reſtrained therefrom; intreating him he wold no more **In Communionem recipere.abſolue ſuch as were excōmunicated by them, alledging this as a reaſon, viz. Hoc in Nicaena Synodo definitum, &c. It was agreed vponupon in the Councell of ſſCa…. 5.Nice, Qui ab alijs abiecti, ab alijs non admittendi. Such as were excommunicated by one, ſhould not be abſolued by another.

30 The ttMoſconius de maieſtate Militantis Eccleſiae lib. 1. de Cardinal. Cap. 6.Papiſts teach, That the Pope may ſend his Legats into Prouinces afarre off to decide Controuerſies among the Clergy. We teach, he might doe better to keepe them at home. And that S. Auſtin was of our opinion it is cleare by the Epiſtle aboue cited, which he and other Biſhops writ to Pope Caeleſtin: for therein, hauing ſignified vntounto him, they could notfind it decreed by any Councell that he ſhould ſend any Legats into other Countries; they deſire him in that reſpect to ſend no ſuch Legats, intimating vntounto him, that it ſmelt of pride and ſmoaking ſtatelineſſe in the world. With which ſpeeches of his, and his fellow Biſhops, the Papiſts v Relect. princip. fidei doctrinai. cont. 3 q. 7. ad 1 Arg. pag. 412. & 413.are wonderfully offended. ^u Stapleton ſaith, It is manifeſtè falſum, a ſtarke lie, that no ſuch decree is to be found in any Councell. Hîc à craſſaignorantia excuſari vix poſſunt. In this, S. Auſtin and his fellow Biſhops can hardly bee excuſed from groſſe ignorance. And whereas they ſaid, ſuch ſending of Legats ſmelt of worldly pride, temerè prolatum fuiſſe p. 21manifeſtum eſt, It is euident they ſpoke raſhly, ſaith the ſame Stapleton.

31 The Papiſts grant, that Prouinciall Councels may erre: but they will not grant that their Pope can erre. But wee ſay, that in as much as Prouinciall Councels are ſubiect to erring, no doubt their Pope is ſubiect to erring. Wherein S. Auſtin concurreth in opinion with vsus. For He, and his fellow Biſhops in their Epiſtle to Caeleſtin, thought it abſurd, that any man ſhould imagine God would inſpire the tryall of right into one man, and deny it to a great number of Biſhops aſſembled in a Councell. Which makes ſo fully for our aſſertion, that yyLib. …upra citat. ad 3 Ar…. p. 413.Stapleton ſaith bluntly, Non eſt abſurdum quod illi Africani abſurdum exiſtimauerunt. It is not abſurd which the Fathers of Africa thought abſurd. And, Non neceſſario tenemur credere quicquid Epiſcopi illi dicunt—praeſertim cum ſatis apparet—eos modum in verbis nonnihil exceſſiſſe. Wee are not of neceſſitie to beleeue whatſoeuer thoſe Biſhops ſpake, conſidering it is plaine, they ouerſhot themſelues much in their words, ſaith zzLib. 4. de R…. pont. cap. 7.Bellarmine.

32 The aaTurre…remat. ſ…mm. de Eccleſia, lib. … cap. 58.Papiſts teach, that a generall Councell cannot erre in matters of faith. But we ſay the contrary. Now S. Auſtin diſputing againſt the Donatiſts about a point of faith, viz. whether ſuch as were baptized by Heretickes and Schiſmatickes were rightly baptized: and being preſſed by the Donatiſts with a Decree of a Prouinciall Councell, held by Cyprian, in which it was affirmed, that ſuch as were baptized by Heretickes or Schiſmaticks were not rightly baptized: he falls into a ſingular commendation of Scripture, preferring it before all writings of the Fathers, either ſingle, or aſſembled in Councels, bbLib. 2. de …ap. cont. Do…at. cap 3.ſhewing that the ſingle writings of the Fathers may be corrected by Councels: Prouinciall Councels by generall Councels: and that euen generall Councels themſelues may often be amended, the former by the later, when by ſome experience of things, that is opened which before was ſhut, and that knowne which before was vnknowne. Which argues, S. Auſtin was of our opinion, That a generall Councell may erre in a matter of faith.

p. 2233 The ccLindax. Panop. lib. 4. cap. 89.Papiſts ſay, that the firſt Nicen Councell made 80 Canons. We ſay, they made but 20. Now that S. Auſtin was of our opinion herein, it appeares by this, That hee & his fellow Biſhops in the ddCap. 9.ſixt Councel at Carthage, and eeCa…. 102.the African, acknowledged no moe then 20. Hee and his fellow Biſhops held, that the copies of the Nicen Canons which were ſent them from Alexandria and Conſtantinople, in which there were 20 Canons onelyonly, were the trueſt copies. For this teſtimony is ſo euident, that the Papiſts hauehave no way to auoid it handſomely, but are driuen to ſay rudely, ffStapleton Relect. Controu. 3. q. 7. ad 1 Arg. pag. 412.Non debuerunt patres Africans haec exemplaria pro veriſſimis venditare: The Fathers of Africa ought not to hauehave accounted theſe copies (ſent them from Alexandria and Conſtantinople) the trueſt copies.

34 The aaBell. l. 1. de ſanct. beatit. c. 20. Rhem. Annot. in Rom. 10. 14.Rom 10:14Papiſts teach, That we may beleeue in Saints: And wee teach the contrary. Now ſo did S. Auſtin bbTract. 29. in Iob.: for Credimus Paulo, ſed non credimus in Paulum: credimus Petro, ſed non credimus in Petrum. Wee beleeue (ſaith hee) S. Paul, but we beleeue not in S. Paul. We beleeue S. Peter, but we beleeue not in S. Peter.

35 The ccVeloſillus Aduert. in To. 6. Aug. ad 5. Quaeſitum p. 439. Lo…ius Mariae Auguſt…. l. 4. cap. 1. … 337.Papiſts approue of the erection of Altars vntounto Saints, which we doe not, nor ddCo…t. Fauſtum Man…. … lio. 20. cap. 21.S. Auſtin, for Nulls martyrum, ſed ipſi Deo martyrum conſtituimus altaria. We build Altars to him who is the God of Martyrs, but not to any of the Martyrs, ſaith S. Auſtin.

36 The eeLo…rius Ma…i… Auguſtae l. 4. … 26Papiſts teach, That Temples may be built to Saints: But we teach, that Temples, or Churches as we call them, ſhould be built to God onelyonly. So did ffLib. 1. cont. Ma…imin. Arianum Epiſcopum.Auſtin, for N…nne ſi templum alt…m ſanct… Angelo excellentiſſimo de liguis et l…pidibus ſaceremus, anathematizaremur à veritate Chriſti, & ab Eccleſia dei, quoniam creature exhibiremus eam ſeruitutem quae vni tantum debetur Deo? If we ſhould build a Church of Wood and Stone to one of the chiefeſt Angels, ſhould wee not bee anathematized of Chriſt and of his Church, ſaith S. Auſtin, ſeeing in doing ſo we ſhould giuegive that honour vntounto a creature, which is due onelyonly vntounto the Creator? Which words are ſo contrary to the Popiſh practice of building Churches to Saints (which practice of p. 23building proceeds from their opinion of the lawfulneſſe thereof) that ggIn …dit, Aug. anno 1562.Eraſmus ſet this Note ouer againſt them in the margent, Hoe nunc fit quibuſlibet diuis: intimating, that howeuer Auſtin thought it idolatrous to build Churches to the chiefeſt Angels, yet now there were Churches built to eueryevery of the Saints. With which his free confeſſion, it tending to the ſhame of Popery, the hhDeleantur illa verba, Ho… nunc fit quibuſlibet d… uis. Index Hiſpo: fol. 5. b.Papiſts are ſo much offended, that in their Purgatory Iudices, direction is giuen, that his words be blotted our.

37 The iiBernardinus de Buſtiin Mariali part. 10. ſect. 2. de gaudiis Maria part. 5.Papiſts teach, That our Sauiour Chriſt after the reſurrection did firſt appeare vntounto his mother, aſſuring themſelues, kkBaron. Annal, To. 1. ad An. 34. Nu 183.Nemo pius negarit, No honeſt man will deny it. Yet we deny it; and ſo doth Saint Auſtin: For ſpeaking thereof, llIn Pſal. 58. in expoſ. 1. part.Ps 58Maria Magdalenae dignatus eſt primitus apparere; Chriſt (ſaith he) vouchſafed to appeare firſt vntounto Mary Magdalen.

38 The mmBell. lib. 3. de Cultu ſanct. cap. 16. ad 2.Papiſts generally teach at this day, That the Virgin Mary was not conceiued in origina… ſinne. And wee teach the contrary. Now that theſe words of nnDe nuptiis & concupiſcent. cap. 24.Auſtin, Quaecun que naſcitur proles (ex concupiſcentiae carnis) originali obligata eſt peccato: Whatſoeuer child is borne, by concupiſcence of the fleſh, the ſame is infected with originall ſinne; proue that the Virgin Mary was conceiued in ſinne, it is confeſſed by ooSee Pel. de Vincentia de B. virg. concept. ducentorum & ſexdecem ſanctae matris Eccleſiae doctorum, vera, tuta, & tenenda ſententia.diuers Papiſts. And by the ſame men it is confeſſed in like manner, that the ſame concluſion is proued by theſe words: ppDe fide ad Petrum. cap. 26.Firmiſſime tene, & nullatenus dubites, omnem hominem, qui per concubitum viri & mulieris concipitur, cum peccato originall naſci: Beleeue thou this for a certaine truth, that whoſoeuer is gotten by coniunction of man and woman, he or ſhe is borne with originall ſinne.

39 TheqqAzorius inſiit, Moral. part. 2. lib. 1. c. 19. 2. quaeritur. Papiſts teach, Fide Catholica creds deiparam ſemper virginem in ſanctitate natam eſſe: That it is one point of the Catholike faith, to beleeue that the Virgin Mary was holy euen when ſhe was borne. But we thinke not ſo. Neither did Saint Auſtin thinke ſo. For, Fieri nullo modo poteſt, vt quis renaſcatur, antequam naſcatur: It cannot bee poſſibly (rrEpiſt. 57. ſaith Auſtin) that a man ſhould be borne againe, p. 24before he be borne: which ſentence doth ſo diſtaſte the Ieſuit Vaſquez. that ſſTo 2. in 3. part. Tho q. 27. Art. 2 diſput. 115. cap. 4he profeſſeth; Nulli Catholicorum ita licet opinari. No Catholike may thinke ſo.

40 The ttCo…. Tri…. ſeſſ. 6. …. 13.Papiſts teach, that Exſpeciali Dei priuilegio, By an eſpeciall priuiledge granted by God, the Virgin Mary was freed from all ſinne. uu…hem. annot. in Mare. 3. 33.She had ſo much grace giuen her, that ſhee neuer ſinned ſo much as venially. But we teach the contrary: and ſo (doubtleſſ:) did Saint Auſtin. For ſpeaking of Chriſt, Nullus eſt hominum praeter ipſum qui peccatum non fece… it grandioris aetatis acceſſu, quia nullus eſt hominum praeter ipſum qui peccatum non habuerit infantilis aetatis exortu: There was neuer any man but Chriſt (ſaith xxLib. 5. con. litli…um. cap 9.Saint Auſtin) who ſinned not in his elder yeares, becauſe no man but Chriſt was free from ſinne in his infancy. And in another place, diſcourſing vponupon the words, Iohn 2. 4. Woman, what hauehave I to doe with thee? he yyLib. 2. de Symb. ad Cate. hum. cap. 5.brings in our Sauiour ſaying vntounto her thus, Non competit tibi vt iubeas Deo; competit autem vt ſubdita ſis Deo: It becomes thee not to command God; it becomes thee to be ſubiect vntounto God: Which words argue that he reproued her; and by conſequence, that ſhe made ſome fault. For, Vbi nulla culpa eſt, nec reprehenſio, aut increpatio locum habet: Where no fault is committed, no checke or reproofe ſhould be vſed: as zzComment. in Iob 2 Annot. 5.Job 2Cardinall Tolet obſerueth.

41 The aaBell. lib. 2. de imag. cap. 8.Papiſts teach, That it is lawfull to repreſent God in the image of an old man. And we teach the contrary; and ſo did Saint. Auſtin. For ſpeaking of their ſacriledge, who turned the glory of the incorruptible God, into the ſimilitude of a corruptible man, Nefas eſt collocare tale ſimulachrum Deo: It is a foule fault to expreſſe God in ſuch an image, ſaith bbT…. 3. de ſide & ſymb. cap. 7.Saint Auſtin.

42 As the Papiſts allow of repreſenting God in the image of an old man, ſo they allow of the worſhipping of ſuch images. For ccComment. in 3. part Tho. q. 25. Art. 3. pag. 139. Edit. Ste…ſ. Anno 1567.Caietan ſpeaking of the images of God, and of Chriſt, &c. Hac non ſolum pinguntur, vt oſtendantur (ſicut Cherubin olim in Templo) ſed vt adorentur, vt frequens vſus Eccleſia teſtatur: Theſe images (ſaith he) are made, not for ſhew (as the Cherubins in the Temple in times paſt) p. 25but to the end they may be worſhipped, as the vſuall practice of the Church ſheweth. But we teach the contrary; and ſo did Saint Auſtin. For, Nulla imago Dei coli debet …iſi illa, quae hoc eſt vt ipſe: No image of God may be worſhipped (ddTo. 2. epiſtola 119. ad Ianuari. um. cap. 11. ſaith he) but that which is all one with himſelfe, meaning Chriſt Ieſus: Coloſ. 1. 15. and Heb. 1. 3.

43 The eeNaclantus en. irrat. in Epiſt. Pauli ad Ro. c. 1.Rom 1Papiſts teach, That the images of Saints may be worſhipped euen with that worſhip which is due to the Saint himſelfe, dulia, hyperdulia. But we teach the contrary; and ſo (it ſeemes) did ffTo. 1. de morib. Eccl. Cathol. lib. 1. c. 34.Saint Auſtin. For he ſpeaking of ſuperſtitious and euill liued Chriſtians who liued in the Church, whom the Church diſliked much, and laboured to reclaim; comprehends amany of them vnderunder picturarum adoratores, worſhippers of Images: which toucheth the Papiſts ſo neere the quicke, that ggLib. 2. de imag. cap. 16.Bellarmines beſt anſwer is, Aug: ſcripſiſſe eum librum in primordijs conuerſionis ſuae ad fidem Catholicam, &c. Saint Auſtin writ that book alledged, preſently after his conuerſion to Chriſtianity, at what time hee thought many cuſtomes to be idolatrous, which vponupon better information he held tolerable.

44 The Papiſts teach, That Images are lay-mens bookes. And we teach, they are not. Now there is no queſtion but Saint Auſtin was of our opinion. For he hhTo. 4. de Conſenſ. Eua…g. lib. 1. cap. 10.ſpeaking of ſome who imagined, contrary to Scripture, that Saint Paul was one of our Sauiour Chriſts beſt beloued Diſciples in his life time: becauſe they had ſeene him and Saint Peter pictured with our Sauiour vponupon ſome wals: Sic omnino errare meruerunt qui Chriſtum & Apoſtolos eius non inſanctis codicibus, ſed in pictis parietibus quaeſierunt: So they deſerued to erre (ſaith he) who ſought for Chriſt and his Apoſtles vponupon painted wals, and not in the Bible.

45 The iiBaron. Annal. To. 1. ad An. 44. Nu. 39. ND. 3. Conuerſ. part. 1. Cap. 1. Nu. 26.Papiſts teach, That Africa had her Religion from Rome. Which we beleeue not. Becauſe kkTo. 2. ep. 170.Saint Auſtin ſaith in expreſſe words, Ab orientalibus Eccleſus Euangelium in Africam venit; The Goſpell came into Africa from the Greeke Church.

46 The Papiſts teach, Men may dine on a faſting-day: p. 26but ſo doe not we, nor S. Auſtin, for he llEpiſtol 186. ad Caſidanum.diſputing about Saturday faſt, makes a plaine oppoſition betweene dyning and faſting; giuing vsus to vnderſtand (which is confeſſed by mmL b. 2. de bonis operib. in per. tic. cap. 2.Bellarmine) that he who dynes faſts not, he who faſts dynes not.

47 The nnVincent. Bruns in his Treatiſe of Penance. Chap. 10.Papiſts teach, It is a ſinne againſt the firſt Commandement, to diſſwade or hinder any from entring Religion: that is, according to their language, from being a Monke or a Nunne. But we thinke not ſo, neither did S. Auſtin thinke ſo: for it is cenfeſſed by ooDe continen. tia lib. 4. cap. 8. pag. 465.Claudius Eſpencaeus, that in his 70 Epiſtle. A Monachiſms vote Bonifacium reuocauit. He diſſwaded Earle Boniface from Monkery, which (queſtionleſſe) he would neuer hauehave done, if he had been minded as the Papiſts, That to diſſwade a man from Monkery, had beene a ſinne againſt the firſt Commandement.

48 The ppBell. lib. 2. de Monach. cap. 30. & 34Papiſts teach, A man may liue chaſtly, and yet play the fornicator; for fornication preiudiceth not the popiſh vow of chaſtitie: But we teach the contrary, and ſo did S. Auſtin: for, Ad caſtitatem pertinet, non fornicari, non maechari, nullo illicito concubitu maculari; He that would liue chaſtly, muſt neither play the Fornicator, nor the adulterer, nor defile himſelfe by any vnlawfull copulation qqTom. …. lib. de bono coningali cap. 22. prope ſinem.ſaith S. Auſtin.

49 The Papiſts teach, That neither Monkes nor Clergy-men may liue with their wines like maried men. And iure quo nunc vtimur, Religioſus profeſſus dominij & proprietatis capax non eſt. By the law which now ſtands in force, No Monke hath right or propriety in goods, rrIuſtitut. Moral. part. 1. lib. 12. cap. 6. 4. quaritur.ſaith Azorius: Yet wee teach the contrary. And ſo did ſſTom. 6. de Haereſ. c. 40.S. Auſtin, for he finds fault with the hereticks called Apoſtolici, eo quod in ſuam communionem non reciperent vtentes coniugibus, & res proprias poſſidentes, quales habet Eccleſia Catholica & Monachos & Cleric…s plurimos: for that they would not receiue into communion with them ſuch as liued with their wiues like maryed men, and had propriety in goods: Whereas there were many Monkes and Clergy-men in the Catholicke Church, who liued with their wiues like maried men, p. 27and had propriety in goods. To which ttDe Continentia lib. 5. cap. 8. pag. 648.Eſpencaeus knowes not what to ſay, ſaue that in many other places S. Auſtin ſaith the contrary. And ſeeing that vna aut altera hyrundo non facit ver. One or two Swallowes make not Summer, there is no reaſon to beleeue this ſingle teſtimony, before ſo many other to the contrary.

50 The uuGloſſ. in e. Quod vo…entes. c. 27. q. 1. apud Grat. Bell. lib. 1. de Matrimon. cap. 21.Papiſts teach, That a ſimple vow; doubtleſſe, a ſolemne vow, makes a nullity of mariage: and we teach the contrary. And ſo did S. Auſtin: for ſpeaking of that argument, Qui dicūt taliū nuptias non eſſe nuptias, ſed potius adulteria, non mihi videntur ſatis a…ute & diligenter conſiderare quid dicunt. They who ſay ſuch mariages are no mariages, but rather adulteries: in my opinion conſider not aduiſedly what they ſay, xxTo. 4. de bono viduitatis, cap. 10.ſaith Auſtin: which teſtimony is ſo plaine, that yyDe votis Monaſticis.Smith, Reader of Diuinity in Oxford, in Queene Maries dayes, could ſhape no better anſwer vntounto it, then this: viz. He would neuer hauehave taught, that the mariages of Ʋotaries had beene true mariages, but in oppoſition to Heretickes, of which ſome condemned ſecond mariages, ſome all mariages. And zzTo 2. diſput. de Matrimon. part. 3. q. 2. de 3. impedimento. id eſt, voto.Maldonat the Ieſuite was forced to confeſſe (without pretending any ſuch excuſe as that of Smithes) that S. Auſtin was flat of contrary opinion to them in thus: for diſputing the queſtion, An votum ſolenne caſtitatis dirimat Matrimonium quod poſtea contra…itur? hauing alleadged diuers Fathers (among whom, S. Auſtin was one) and Councels for the negatiue: comming to anſwer, Quod attinet ad Argumentum ex teſtimonijs veterum Authorum; Non videtur mihi eſſe negandum multos illorum in ea fuiſſe ſententia vt exiſtimarent per votum ſolenne non dirimi matrimonium. Nam Auguſt: non tantùm aperte dicit ſed etiā contendit, &c. To the Argument (ſaith he) taken from the teſtimonies of the ancient Writers, my anſwer is; That in my opinion, many of them thought a ſolemne vow did not make a nullitie of mariage: for Auſtin doth not onelyonly ſay ſo much in plaine termes, but hee confidently auowes it for a certaine truth, &c.

51 The aaBell. lib. 2. de pur gat. cap. 6.Papiſts generally teach, That Lymbus puerorum, p. 28is a part of Hell, wherein children are puniſhed paena ſolius damni aeterna; diſtinct from that part of Hell, wherein the Deuill and his angels are puniſhed, paena damni & ſenſus aeterna. But we ſay this doctrine of theirs is not true. After this life there is no place for any but either in heauen with Chriſt, or in Hell with the Deuill. And of this minde was S. Auſtin; for, Nec eſt vllus vlli medius locus vt poſſit eſſe niſi cum diabolo, qui non eſt cum Chriſto. There is no third place left for any, but hee muſt needes be with the Deuill, who is not with Chriſt, bbTo. 7. de de pecat. Merit. & Remiſſ. lib. 1. cap. 28. See de verb. Apoſtoliſer. 4. & lib. 5. Hypognoſtic.ſaith he: Wherein he is ſo conſtant, that ccDe Sacrament. lib. 3. cap. 1.Cardinall Contarenus ſpeaking hereof, Hunc locum Auguſtinus in multis ſuorum operum locis non videtur agnoſcere. S. Auſtin (ſaith he) in many of his Tomes ſeemes not to acknowledge any ſuch place as Lymbus puerorum.

52 The ddBell. lib. 2. de Purgat. cap. 6.Papiſts reach, that Lymbus patrum, otherwiſe called Abrabams boſome, is a part of Hell, wherein the holy Fathers, who dyed before Chriſts paſſion, were puniſhed paenaſolius damni temporali: which doctrine we diſlike. And ſo did S. Auſtin. For conſidering he read in Scripture, that there was a great Gulfe betweene the rich man in Hell, and Lazarus in Abrahams boſome, and hee could neuer finde that the name of Hell was vſed in good part, in any part of Scripture. he eeEpiſtola 57. & 99. & de Gen. ad literam lib.concluded that Abrahams boſome, which is the ſame with that which Papiſts call Limbus patrum, was (queſtionleſſe) no part of Hell, for which he is reprooued by ffComment in Act. 2. 24.Acts 2:24Lorinus a Ieſuite.

53 The ggDowiſts Annot. in 1 Sam. 281 Sam 28Papiſes ſay, that it was Samuel himſelfe who appeared to Saul, 1 Sam. 28. and not ſome euill ſpirit which tooke his ſimilitude. But we ſay the contrary: And that S. Auſtin was of our opinion herein, it is confeſſed by hhDaemonomaniae lib. 2. …. 3.Bodin, who diſcourſing vponupon this point, acknowledgeth: Auſtin was one of them who held hunc fuiſſe diabolum, that he who appeared to Saul was the Deuill. And as much is acknowledged by iiIn Indica Rerum & vertorum operum Hieron. ad finem To. 9. verbo Necromantia.Marianus Victorius, in theſe words, Hier. tom. 4. falſum eſſe ſcribit, Samuelē à pythoniſſa illa muliere ſuſcitatum cum potius viſa fuerit idfeciſſe quam fecerit: quod etiam Auguſtinus latius probat. S. Ierom in his 4 Tome writes, it is p. 29falſe, that Samuel was raiſed by the Pythoniſt▪ for ſhe rather ſeemed to raiſe him, then indeed raiſed him. Which truth is proued more at large by Auſtin. And, Auguſtinum magis inclinare in eam partem vt credatur non vere ſpiritum Samuelis à ſuae requie excitatum fuiſſe, ſed aliquod phantaſma, &c. That S. Auſtin enclined rather to thinke it was not indeed Samuel, but ſome Hob-goblin that was raiſed, it is confeſſed kkComment. in Eccl. c. 46.Sir 46by Ianſenius.

54 The ooBell. lib. 1. de Ro. Pont. c. 10.Papiſts teach, That the Rock whereon our Sauiour promiſed to build his Church, was S. Peter. But wee ſay, it was Chriſt himſelfe, and not Saint Peter. Now that S. Auſtin is herein of our opinion it is plaine by his owne words: for thus he ppDe verbis Dominiſer. 13.writes, Tu es Petrus, & ſuper hanc petram quam confeſſus es, ſuper hanc petram quam cognouiſti (dicens tu es Chriſtus Filius Dei viui) adificabo Eccleſiam meam i. Super meipſum filium Dei viui adificabo Eccleſiam meam, ſuper me aedificabo te, non me ſuper te, &c. Thou art Peter, and vponupon this Rocke which thou haſt confeſſed, vponupon this Rocke which thou haſt knowne (ſaying, Thou art Chriſt the Sonne of the liuing God) will I build my Church: that is, vponupon my ſelfe the Sonne of the liuing God, will I build my Church, I will build thee vponupon me, not me vponupon thee, &c. VVhichWhich words found ſo fully, that our qqAnnot. in Ma…. 16. 18.Rhemiſts beſt anſwer is, S. Auſtin examined not the nature of the originall words which Chriſt ſpake, nor of the Greeke. rrLib. 1. de Rom. Pont. c 10.Bellarmins beſt anſwer is, Ex ignorantia linguae Hebraeae deceptum: Auſtin was deceiued for want of knowledge in the Hebrew. ssHierarch. Eccl. lib. 3. 0. 5.Pighius cenſure of Auſtin is, Nuſquam haeret, nuſquam figit pedem, ſed vbique explorat, vbi que tentat, ſubodoratur omnia: & quicquid probabile occurrit, alicubi amplectitur, quod continuò poſt diſplicet, & retractatur: He can neuer reſolue certainly vponupon any thing, but fetcheth about this way and that way, and after that a third way: and at length lighting vponupon ſome probability, he layeth hold on that, yet diſlikes it preſently, and retracts it. Affirming further, that S. Auſtin neuer expounded theſe words ſo, but **O…ioſe ſecum inquireatis & tenta…tis omnia.when hee was idleheaded, and giuen to crotchets. Concluding, it was Contorta expoſitio, at que adeo ipſis verbis Chriſti manifeſte aduerſaria: p. 30A forced expoſition, and quite contrary to Chriſts words.

55 The ttPig…. Hierarch. Eccl. lib. 3. cap. 9.Papiſts teach, That the keyes of the kingdome of heauen were giuen to Peter onelyonly. But we ſay, that Peter repreſented the perſon of the Church, when Chriſt ſaid vntounto him, To thee will I giuegive the keyes of the kingdome of heauen. And ſo ſaith S. uuTract. 50. in Job.Auſtin. For, Petrus quando claues accepit, Eccleſiam ſanctam ſignificauit, When Peter receiued the keyes, he repreſented the Church, ſaith S. Auſtin. Which ſpeech ſo gawles the Papiſts, that thereupon xxHierarch. Eccl. lib. 6. cap. 4. fol. 186.Pighius breakes out into theſe words; De Auguſtino poſſem dicere, quod vnus homo fuerit, hac in re nec ſecum firmiter, nec cum aliis conſentiens. At patrum ſententiae tunc apud nos eſt praecipuae authoritas, quando & ſeeum, & cum aliis conſentientes, ipſam nobis explicant communem Orthodoxae Eccleſiae ſententiam. I may truly ſay of Austin, that he is the onelyonly man, who in this point neither agreeth conſtantly with himſelfe, nor with others. Now wee giuegive credit to the Fathers, when agreeing with themſelues, and with other of their fellowes, they deliuer vntounto vsus the common opinion of the Orthodoxall Church.

56 The yyBell. lib. 2. de Monach. c 9. Maldonst. com. in Mat. 19. 20.Matt 19:20Papiſts ſay, That the young man who told our Sauiour Mat. 19. 20. that he had kept al the cōmandements of God, ſpake truly: but we ſay, he ſpake vntruly: and ſo did S. Auſtin: For, Puto, quod ſe arrogantius, quam verius ſeruaſſe reſponderat: I thinke hee ſpake more proudly then truly, zzEpi…. 89. 9. 4.ſaith S. Auſtin: which is confeſſed to be S. Austins opinion by aaLoco proxi…e citato.Maldonate.

57 The bbBell. lib. 1. de Euc… c. 11. … Ma…. …Papiſts teach, That the words of Chriſt Mat. 26. 29. I will not drinke henceforth of this fruit of the vine, &c. are not to be vnderſtood of the Sacramentall cup, but of the …aſch…ll. We ſay the contrary. Now S. Auſtin is ſo fully of our opinion, that cc….Bellarmin turnes him off with this anſwer, Di…o Auguſt: non expendiſſe hunc locum diligenter, vt ex eo patet, quod breuiſſime ſe expedi…it ab hac difficultate: Auſtin did not well conſider of this text, which appeares by this that he paſſed it ouer briefly.

p. 3158 The ddIoh. de Pariſiis de poteſtate Regia & papali, cap. 3. Stapleton Antidot. in Euang. Ioh. 10.John 10Papiſts teach, That the words Iohn 10. 16. There ſhall be one flocke, and one ſhepheard, are not ment of Chriſt, but of the Pope. But we teach the contrary. And ſo did S. Auſtin, Tract. 47. in Ioh. and Ser. 49. de verbis Domini.

59 Some eeBar. Annal. To. 1 ad An. 51. Nu. 31.Papiſts hold opinion, That in the controuerſie betweene S. Peter and S. Paul mentioned Gal 2. Saint Peter did not minimum delinquere, ſin ſo much as venially: others ffBell lib. 1. de. R… Pont.hold, perhaps he ſinned venially. But we ſay he ſinned grieuouſly. And ſo did S. Auſtin, For in him we reade, that S. Peter ggLib. 2. de Bapt. cont. Donat. cap. 1Contra regulam veritatis cogebat gentes Iudaicare: compelled the Gentils againſt the rule of faith to play the Iewes. S. Peter, in ſimulationē ſuperſtitioſam, yea, hhDe agone Chriſtiano. cap. 30.in prauam ſimulationē lapſus eſt; fell into ſuperſtitious and wicked diſſimulation. With which ſpeeches of his iiLoco ſupra citato.Baronius is ſo much offended, that he ſticks not to ſay, S. Auſtin did therein A linea Catholicae ſides aberrare, & in lapidem offenſionis incurrere, Swerue from the Catholike faith, and ſtumble vponupon the ſtone of offence.

60 The kkRhem. annot. in Heb. 11. 21.Heb 11:21Papiſts teach, That Iacob adored the top of his ſonne Ioſephs rod, Heb. 11. 21. But we ſay Iacob worſhipped not Ioſephs rod, but that leaning vponupon his owne rod, by reaſon of his weakneſſe, he adored God. Now that S. Auſtin ſo expounds the place, our jjLoco citato.Rhemiſts are forced to confeſſe.

61 The mmRhem. annot. in Heb. 13. 16.Heb 13:16Papiſts ſay, That the words Heb. 13. 16. ſhould be tranſlated, God is promerited: we ſay, God is well pleaſed. Now that S. Auſtin is on our ſide, it is witneſſed by nnLib. 10. 65.Ʋiues for in his Notes vponupon Auſtin de Ciuitate Dei, where the words Heb. 13. 16. are thus cited, placatur Deus, God is pacificed. In antiquis, placetur Deo, vtrumque melius quam quò modò vulgo habemus, promeretur deus. In the ancient copies (ſaith he) we reade, God is pleaſed, both readings being better then the common reading, God is promerited.

62 The ooAllen. de Eue… ▪ ſacrificio. cap. 5.Papiſts teach, That by the Incenſe mentioned Mal. 1. 7. is meant their Sacrifice of the Maſſe. But we ſay, p. 32thereby is meant the prayers and praiſes of the Saints. And ppLib. 2. cont Ep. Petoliani cap. 89S. Auſtin agreeth ſo fully with vsus herein, that qqInflit. moral. part. 1. lib. 10. cap. 11. 7. quae…ur.Azoriut beſt anſwer is, Auguſt: reliquem veterum patrum coetum opponimus, & Synodi Tridentinae teſtimoniū: We oppoſe againſt S. Auſtin the generall conſent of other Fathers, and the teſtimony of the Councell of Trent.

FINIS.

End of the text · Alexander Cooke, Saint Augustines Religion (1624)