imbrace the Apostolicall and Ecclesiasticall Traditions. To this first part of the article, the reformed Churches doe subscribe: but the other Observances and Constitutions of the Church, which is the latter part of the Article, we think it great reason to gainsay: for under the pretence of (other Observances) the Church of Rome doth uphold her private Masse, her Latine Service, her. halfe Communion, her Invocation of Saints, her worship of Images, and the like: all which are admitted for part of God's worship, and accepted by them for Apostolike Traditions, when as in truth they are flat contrary to the doctrine of the written Word. The question then is, not whether the doctrine delivered by Christ or his Apostles by word of mouth were of equal authoritie with the Word written (for this never any Protestant denied) but whether the unwritten Doctrine now taught in the Romane Church, were delivered by Christ and his Apostles: whether their Ecclesiastical Observations and Constitutions now used, bee of equall authoritie with the written Word: whether their Papal Traditions were alwayes, or ever admitted into the rule of faith and lastly, whether the Scriptures are not sufficient for the salvation of the beleever, without the helpe of those Traditions. Let these questions be rightly propounded in our behalfe, and the multitude of the Jesuite's authorities will fall to ground of themselves for what Father hath hee produced to prove that the Papall Traditions now received

de

de fide, in the Church of Rome, were delivered by word of mouth by the Apostles? what Father hath he cited, to proove that the Constitutions of their Church had a constant and continuall succession from the time of the Apostles (as Articles of faith ought to have)? what Father hath he urged, that admitted doctrinall Traditions unwritten into the Rule of faith? Lastly, what ancient Father hath he truely alleadged, that denies the Scriptures to bee sufficient for all beleevers, without the help of Romish Traditions?

It were no difficult matter, as I conceive, to give a full answer to the Jesuit's replie in the right stating of the Questions, whereby it might easily appeare, that hee and his associates have taken great paines to little purpose: but I submit my opinion to the judgment of the learned, and proceed from the Fathers in general, to particulars, wherein I will instance in two principall Lights of the Westerne Church, Saint Austen, and Saint Gregory, the one Bishop of Hippo, the other Bishop of Rome, whereby you shall plainly discerne how the later Popes and Bishops doe differ from the former, and how these two Fathers of the Church concurre expresly with the doctrine professed in the Reformed Churches, different from the Roman.

SECT.

SECT. XII.

SAINT AUSTEN IN

PARTICULAR IS MUCH DIS

PARAGED BY THE ROMANISTS, AND FOR INSTANCE IN MANY SEVERALL POYNTS OF MOMENT, WHEREIN HE PROFESSEDLY CONCURRETH WITH US, IS EXPRESLY REJECTED

BY THEM.

TORRENSIS the Jesuite hath abbreviated all St. Austen's workes, and published them in honour of his Church, by the name of Augustiniana Confessio, Austen's Confession. Brerely the Priest hath contracted his doctrine into a lesser modell, and more particularly applyed it to the Roman faith, by the name of Saint Austen's Religion, as if Saint Austen and the Romanists did professe one and the same Religion, and made one and the same confession of their faith. To say little of their great brags of this holy Father, I will give you but one instance, and so descend into particulars. Maldonat the Jesuite tells us, that Saint Austen is an author of that esteeme, that his opinion, were it neither proved by Scripture, nor reason, nor any other author, yet the sole reverence of his person deserves sufficient authoritie of itselfe*.

Here

*Is Author est Augustinus, ut ejus sententia si vel nulla

scriptura,

Here is an ample testimony touching the great light of the westerne Church: but looke we backe to the Jesuit's proceeding, in that very Tract upon the same Chap. within six foregoing verses of the same Text, (where he gives this free and full approbation of this learned Father) and finding that St. Austen's Exposition of another Scripture did disagree from the Romane Church, and accord wholly with the Protestant faith, instantly, as it were with the same breath, cryes out against him I confesse, I have no author for my Exposition, but I rather allow it, then that of Austen's (although his of the rest be most probable) because this of mine doeth more crosse the sense of the Calvinists*. I will descend into particulars, and notwithstanding our adversaries' great brags of St. Austen, I will give you instances in many principall poynts of doctrine, wherein they plainely intimate, by their owne confessions, he is wholly ours.

1. Touching the proofe of Purgatory: whereas Saint Paul saith, The fire shall trie every man's worke of what sort it is; for the day shall declare it. (1 Cor. iii.) St. Austen (interprets) by this fire

scriptura, nulla ratione, nullis aliis authoribus probaretur sola personæ reverentia satis magnam authoritatem meretur. Mal. in Joh, 6. num. 68.

Non nego me hujus interpretationis authorem neminem babere, sed hanc eò magis probo quam illam alteram Augustini, cæterarum alioqui probatissimam, quòd hæc cum Calvinistarum sensu magis pugnat. Mald. in Joh. 6. n. 62.

is meant the fire of tribulation in this world : but this opinion of his we have rejected, saith Bellarmine +.

2. Saint Austen saith, When Peter received the keyes, hee represented the holy Church: and therefore the power of the keys was not given to Peter onely. Albertus Pigghius is a witnesse against him, that hee is the onely man, who in this poynt neither agreeth constantly with himselfe, nor with others §.

3. Saint Austen saith, by the daily sacrifice spoken of in the Prophet Malachie, is meant the prayers and praises of Saints . Azorius makes answere, Wee oppose against him the general consent of other Fathers, and the testimonie of the Councell of Trent ¶.

4. St. Austen saith, Christ spake these words, This is my body, when he gave a signe of his body Master Harding makes answere, that St. Austen fighting against the Manichees, oftentimes useth not his owne sense and meaning, but those things which by some means, howsoever it were, might seeme to

* Aug. de fide & oper. c. 16.

† Bell. de Pur. lib. 1. cap. 5.

§ Quarto. Aug. Tract. in Joh. 50.

§ De Augustino possem dicere quod unus homo fuerit hâc in re, nec firmitèr secum nec cum aliis consentiens. Hier, Eccles. lib. 6. cap. 4.

|| Aug. lib. 2. contr. lit. cap. 86.

¶ Reliquum veterum Patrum cœtum apponimus et Concil Tridentini testimonium. Axor. Instit. Moral. part 1. 1. 10. c. 11, ** Aug. cont. Adim. c. 12. Jewel. Art. 12. pa. 346.