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authority_n	bishop_n	church_n	rome_n	17,242	5	7.2290	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17308	Truth's triumph ouer Trent: or, the great gulfe betweene Sion and Babylon That is, the vnreconcileable opposition betweene the Apostolicke Church of Christ, and the apostate synagogue of Antichrist, in the maine and fundamentall doctrine of iustification, for which the Church of England Christs spouse, hath iustly, through Gods mercie, for these manie yeares, according to Christs voyce, separated her selfe from Babylon, with whom from henceforth she must hold no communion. By H.B. rector of S. Mathews Friday-Street.	Burton, Henry, 1578-1648.	1629 (1629)	STC 4156; ESTC S107077	312,928	398

they vtterly renounce all Certainety of Faith and of Saluation For what certainty of Faith can there bee if the holy Scriptures the obiect and ground of Faith be not certaine And what certainty can there bee in the Scriptures if they must depend vpon the authority of the Church for their certainetie And what certainty can there be in the Church if this Church be no other than the Church of Rome And what certainety can there bee in the Church of Rome when it wholly depends vpon a the only breast of a sinfull man vpon whose infallibilitie notwithstanding the whole Pontifician Church cannot finde no not the least footing for any Certainty of Saluation to stand vpon But to remoue this heape of Rubbish although for multiplicity of Controuersie it be growne to a mighty Mountain which may seeme to exceede the strength and labour of Hercules himselfe to remoue yet I trust with one small graine of Faith to ouerturne this Mountaine into the Sea For first whether was the Word of God or the Church more ancient Was not Gods Word For by the voyce thereof was the Church first called Where was the Church when the Gospell began first to be reuealed Gen. 3. 15. As yet the whole world in Adam and Eue lay buried in Apostacy and now totus mundus in maligno positus the whole world lay in wickednesse till this Word of the Gospell of the promised and blessed seede of the woman made a separation and did constitute a Church So that the first ground and foundation of the Church is the Word of God as it was also of the first frame of the Creation Hereupon the Apostle saith That the Church is built vpon the foundation of the Apostles and Prophets Iesus Christ being the chiefe corner stone in whom all the building fitly framed together groweth vnto an holy Temple in the Lord. The foundation of the Apostles and Prophets is the Old and New Testament whereof Christ Iesus is the chiefe corner stone Away with the blasphemy of the Councell of Lateran that calleth the Pope Leo the tenth the corner stone and the Lyon of the Tribe of Iuda and many such blasphemous titles which are proper and peculiar only to the person of Christ. But that eyther the Church or the Pope of Rome had any such authority and power ouer the Scriptures it was neuer known in those purer times of the Church when the sweet and salutiferous streames of the waters of life were not as yet poysoned and imbittered with that Luciferian wormewood starre that fell from heauen It was in those primitiue and virgine times the Catholicke Doctrine of the Church That the Church was to be ruled by the Scriptures and not the Scriptures by the Church much lesse by any one man St Augustine saith De Catholica Ecclesia id credant homines quod Diuinae Scripturae dicunt non quod linguae humanae maledicunt Let men beleeue that concerning the Catholicke Church which the Diuine Scriptures doe say and not which mens tongues doe mis-say By which place we see that the Catholicke Church is to bee estimated according to that which the Scriptures testifie of it Therefore not contrary And in his Booke of the vnity of the Church Ecclesiam suam demonstrent c. Let the Donatists shew mee their Church not in the tales and rumours of the Affricans not in the Synods of their Bishops not in the learning of their disputants not in their deceitfull signes and prodigies for wee are fore-warned and fore-armed against such things by the word of the Lord but in the prescript of the Law in the predictions of the Prophets in the songs of the Psalmes in the Shepheards owne voyce in the preachings and labours of the Euangelists to wit in all the Canonicall authorities of the holy Bookes Nor so saith hee as that they collect and quote such places as are obscurely or ambiguously or figuratiuely spoken which euery man interprets at his pleasure according to his owne sense For such places cannot be truly vnderstood and expounded vnlesse first those which are most plainely deliuered bee by a firme Faith entertained Note here the Catholicke doctrine of those times teaching that the authority and sense of the Scriptures depended not vpon the Church but the authority of the Church vpon the Scriptures and the Scriptures were to bee interpreted by themselues to wit the more obscure places by the more plaine as he speaketh often elsewhere in his Bookes De doctrina Christiana I will adde one place in steed of many Quit autem nesciat c. Who can bee ignorant saith hee that the holy Canonicall Scripture as well of the Old as of the New Testament is contained within its owne fixed limits and that it is so preferred before all the latter writings of Bishops as that it may not bee disputed or doubted off whether it bee true or salse whatsoeuer is found written in it and for the writings of Bishops which eyther haue beene or are written after the establishment of the Canon of Scriptures they haue beene subiect to the wiser iudgements and grauer authorities of some more skilfull and learned Bishops and might bee censured by Councels if ought therein swarued from the truth and those very Councels themselues which are prouinciall doe without scruple submit to the authority of plenary Councels assembled from the vniuersall Christian world of those plenary generall Councels often times the former are corrected by the latter when by some better experiment of things that which was shut is opened and that which was hid is made known without any swelling of sacrilegions pride without any strouting of arrogancy without any contention of bleake enuie with holy humility with Catholicke peace with Christian charity So that Bishops are corrigible by prouinciall Councels these by generall Councels and these also by some latter Councels as being all subiect to imperfection But the holy Scriptures come vnder the f●rula of no Bishop or Councell to bee censured Nay as Augustine saith Titubabit fides si diuinarum Scriptunar ●●●●cillat authoritas Faith will stagger and stumble if the authority of the diuine Scriptures doe wauer And hee taxeth the Manicheans of this impiety and sacriledge that they went about quite to take away the authority of the Scriptures approuing any thing not because they found it written in that supreame authority but because their fancy tooke a liking to it therefore they approued the Scriptures And so their priuate s●●s● must giue authority to the Scriptures which they frame to their owne fancy and not the Scriptures giue authority to their Doctrines What difference then is there betweene the Pontificians and the Manicheans in this maine point But the Pontificians of old obiect vnto vs one speciall authority out of St. Augustine to ouerthrow all that hee hath said for the supreame authority of the Scriptures aboue the Church His words are which they obiect and wherein

or prouinciall Synods or generall Councels In those times the man of sinne had not thus exalted himselfe aboue all that is called God or that is worshipped as to vsurpe authority ouer the sacred Scriptures whose authority is venerable as Augustine saith Omnia qu● profer●●tur à sanctis Scripturis plena veneratione suscipere debemus All things whatsoeuer are deliuered out of the holy Scriptures wee ought to entertaine with all reuerence As Tertullian saith Adoro Scripturae plenitudinem I adore the fulnesse of the Scriptures But what need we further testimonies to vindicate thisi Catholick truth that the authority of holy Scriptures was euer aboue the Church yet we will only adde a testimony or two that in the mouth of two or three witnesses euery word may be established In St. Chrysostomes workes the vncertaine author but allowed of all euen of the Pontificians themselues vpon the 24. Chapter of St. Matthew vpon these words Then when yee shall see the abomination of desolation stand in the holy place let them which are in Iudea flee to the mountaines saith thus that is When ye shall see wicked heresie which is the Army of Antichrist standing in the holy places of the Church then they which are in Iudea let them flye to the Mountaines that is they which are in Christianity let them betake themselues to the Scriptures For as a true Iew is a Christian as the Apostle saith Hee is not a Iew that is one outward but hee that is one inward So the true Iudea is Christianity whose name doth signifie Confession And the Mountaines are the Scriptures of the Apostles and Prophets as it is said of the Church her foundation is vpon the holy Mountaines And why at this time doth hee command all Christians to betake themselues to the Scriptures Because at this time since Heresie hath inuaded the Churches there can be no triall of true Christianity nor other refuge for Christians which desire to know the truth of faith but the holy Scriptures For formerly it was knowne many wayes which was the Church of Christ and which was Gentilisme but now those which would know which is the true Church of Christ cannot know it by any other meanes but by the Scriptures Why Because all those things which are proper to Christ in the truth the same also heresies haue in a figure or similitude they haue likewise Churches they haue likewise the Diuine Scriptures themselues likewise Bishops and other Orders of Clerkes likewise Baptisme likewise the Eucharist and all other things and in a word Christ himselfe Therefore if any would know which is the true Church of Christ how can he in the confusion of so great a similitude discerne it but only by the Scriptures And many other things to this purpose doth the same author there set downe sending vs to the Scriptures as the only touch-stone to try the true Church from the false counterfeit Antichristian Church If therefore the true Church of Christ be known onely by the Scriptures then surely the Scriptures depend not vpon the authority of the Church But that must needes bee the Antichristian Church that challengeth and vsurpeth an absolute power ouer the Scriptures which for their authority and sense must be beholden to the Church to wit the Church of Rome to wit the Pope And the same Authour in the 44. Homily vpon the 23. of Matthew saith Hereticall Priests doe shut the gates of truth to wit the holy Scriptures for they know that if the truth should once bee made manifest then their Church is to be forsaken and themselues must come downe from their sacerdotall dignity to a popular basenesse and neither themselues doe enter into the truth of the Scriptures because of their auarice nor suffer others to enter by reason of ignorance But in a point so cleare and not once called into question among the Fathers of former ages but onely by a sort of Heretiques as the Arrians and Manichees and the like still the authority of the Scriptures was preferred aboue all till of late dayes the Church of Rome hauing called from the dead the old hereticall vsurpation hath cryed downe this authoritie of the Scriptures We shall not need to produce more authorities out of the Fathers to vindicate the Scriptures authority aboue the Church or any man whatsoeuer Let vs conclude the controuersie onely with one question The Church of Rome challengeth authoritie ouer the Scriptures I would faine know who gaue her this authoritie For whatsoeuer authority the Church of Rome hath if shee haue it not from the Scriptures of what worth is her authority And if she haue her authority from the Scriptures how comes shee to challenge authority ouer that from whom shee receiueth her authority vnlesse the Church of Rome deale with the Scriptures in the case of authoritie as she hath dealt with the Emperours in the case of supremacy For the Bishop of Rome first receiued his supremacy ouer other Bishops from the Emperour hauing it confirmed by that vsurping Parricide Phocas This supremacy not long after grew to that height as that it ouer-topt the imperiall Soueraignety it selfe and so the Pope began to vsurpe authority ouer the Emperour of whom hee receiued his supreame authority Thus he dealeth with the Scriptures For the Pope cannot but confesse that what authority hee hath is grounded vpon the Scriptures else his authority is of no value yet notwithstanding the Pope is not ashamed to auouch that now the authority of the Scriptures doth wholly depend vpon him But if the Popes authority bee such as it hath no ground nor foundation in the Scriptures then he must proue it to bee some diuine Numen falling vnto him immediately from Heauen like the image that came downe from Iupiter so adored of those Ephesians whose Goddesse Diana was so famous Nor euer was that image nor that great Goddesse Diana more adored of the Ephesian world than this imaginary vnlimited transcendent power of the Pope ouer Scriptures and all adored of the Pontifician world But say some Angell from heauen brought him this power in a boxe Vnlesse this power haue vtterly taken away all power and Authoritie yea and truth from the Scriptures it cannot escape Pauls Anathema which Augustine applyeth and wherwith we will shut vp this point Siue de Christo c. Whether it be of Christ or of his Church or of any thing whatsoeuer pertaining to our faith and life I will not say Wee for wee are not to be compared to him that said Although that wee but as he addeth there If an Angel from heauen shall preach vnto you besides that which you haue receiued in the Legall and Euangelicall Scriptures let him bee accursed Now what can be of greater moment concerning faith and life than the Popes authority ouer the Scriptures which being not found in the Scriptures it is together with the Pope and all his worshippers branded with Anathema Which

they greatly triumph to proue the authority of the Church aboue the Scriptures Ego Euangelio non crederem ●isi●e Catholicae Ecclesiae c●●m●●eret authoritas that is I should not beleeue the Gospell vnlesse the authority of the Catholicke Church did moue me Now if we obserue the occasion of this saying of Augustine it will easily appeare that hee had no such meaning as to preferre the authority of the Catholicke Church before the authority of the holy Scriptures for then hee should with one breath contradict the whole tenure of all his writings wherein hee still aduanceth the authority of the Scriptures aboue all as irrefragable supreame and subiect to no authority Now the occasion of this speech of Augustine was this Manicheus a grand Heretique writes an Epistle to Augustine wherein he stiles himselfe Manichaeus Apostolus Iesu Christi prouidentia Dei Patris that is Manicheus the Apostle of Iesus Christ by the prouidence of God the Father Whereupon Augustine saith Haec sunt salubria verba de perenni ac vi●● fonte These are wholesome words from the eternall liuing fountain But with your good patience saith Augustine if it please you obserue what I require Non credo istum esse Apostolum Christi quaeso ne succenseatis maledicere incipiatis c. I doe not beleeue that this is an Apostle of Christ I pray you bee not angry and fall a reuiling for you know that I am resolued to beleeue nothing rashly that you say I aske therefore who this Manicheus is you will answer me an Apostle of Christ. I doe not beleeue it Now thou hast nothing what to say or doe for thou didst promise me the knowledge of the truth and now thou constrainest mee to beleeue that which I know not But haply thou wilt reade the Gospell vnto me and out of that thou wilt assay to proue the person of Manicheus Now if thou shouldst finde any man who as yet doth not beleeue the Gospell what wouldst thou doe if he said vnto thee I doe not beleeue it Ego vero Euangelio non crederem nisi c. For I should not beleeue the Gospell vnlesse the authority of the Catholicke Church did moue me Quibus ergo c. whom then I haue obeyed when they said Beleeue the Gospell why should I not beleeue them saying vnto me Doe not beleeue Manicheus Elige quid velis Choose which thou wilt If thou wilt say Beleeue the Catholickes they admonish mee to giue no credit to you Wherefore giuing credit to them I cannot but not beleeue thee if thou shalt say Doe not beleeue the Catholickes thou goest not the right way to compell me by the Gospell to the faith of Manicheus seeing I beleeued the Gospell it selfe being preached vnto mee by the Catholickes And so forth to this purpose Augustine pursueth his discourse So we see the question is about the truth of Manicheus his title calling himselfe an Apostle of Iesus Christ c. This hee obtrudes and thrusts vpon Augustine to giue credit to it Augustine and that worthily makes question of it Hee would haue him proue it by the Gospell Well But Manicheus foylteth in some counterfeit Gospell wherein he stiles himselfe an Apostle of Iesus Christ a Gospell that was neuer acknowledged for Canonicall Scripture But Manicheus will haue it receiued for Gospell How shall it be tryed Is it therefore Gospel because Manicheus saith it Or doth the Gospell depend vpon the testimony of one man No saith Augustine Pagan-Infidels are brought to receiue and beleeue the Gospell by the preaching of the Catholicke Church which hath from time to time kept the Canon of Scriptures intire without the mixture of counterfeit Gospels By this authority of the Catholicke Church to wit by the preaching of the Gospell by the Church Augustine himselfe when hee was a Manichee was wonne to the faith of the Gospell Hence it is that instancing himselfe for one that as yet beleeued not the Gospell hee saith Ego non crederem Euangelio c. I should not that is I if I were as once I was an vnbeleeuing Manichee I should not beleeue the Gospell vnlesse the authority of the Catholicke Church did moue me So that hee makes the comparison betweene the authority of the Catholicke Church and the authority of one man Manicheus The question is Whether Augustine if he were a neutrall beleeuer as yet neyther beleeuing that Gospell which Manicheus bringeth neuer heard of before nor that which the Catholicke Church preacheth and hath euer taught should rather bee induced by the peremptory authority of one sole man to beleeue a new Gospell than by the authenticke authority of the Catholick Church of Christ to beleeue the euerlasting Gospell of Iesus Christ comprehended in both the Testaments and perpetually receiued preserued professed preached and beleeued of the Catholicke Church from all ages In this case Augustine inclines cleaues to the authority of the Catholick Church And what true Catholicke doth not reuerence the authority of the Church of God bringing him to Christ by the preaching of the Gospell as the Samaritan woman brought her neighbour Citizens to Christ But being brought vnto Christ after they had heard him themselues they said to the woman Now we beleeue not because of thy saying for wee haue heard him our selues and know that this is indeede the Christ the Sauiour of the world So euery beleeuer may say I was first induced and as it were led by the hand and voice of the Church to beleeue the Gospell of Christ but after that I haue heard receiued and beleeued Christ himselfe speaking in the Scriptures I now beleeue not for the Church or any mans saying but for the authority of Christ and the Scriptures themselues As Augustine ingeniously saith to Paulina Nolo authoritatem meam sequaris vt c. I would not haue you follow my authority that you should therefore thinke it necessary to beleeue any thing because it is spoken by mee but beleeue eyther the Canonicall Scriptures or the truth that doth inwardly teach and giue testimony thereof For if a truth bee once confirmed by the euident authority of holy Scriptures to wit those which in the Church are called Canonicall it is without all doubting to be beleeued And in his third booke against Maximinus an Arrian Bishop disputing about the word Homousion Augustine saith Nec ego Nicenum nec tu debes Ariminense c. Neyther ought I to vrge the authority of the Nicene Councell nor you that of Ariminum for neyther am I bound to the authority of this nor you of that but both of vs are bound to the authorities of the Scriptures common witnesses to vs both and vnpartiall to eyther So let thing with thing cause with cause reason with reason contend Such was the Catholicke Doctrine of those times wherein Augustine liued that the authority of the Canonicall Scriptures was aboue all other authority eyther of Bishops

St. Leo. Such Saints as are not mentioned in the Popes Calender namely all those Saints of the old Testament whereof the Popes Rubricke hath none As the same Leo saith Omnes Sancti qui Saluatoris nostri tempora praecesserunt per hanc fidem iustificati expectantes vniuersalem credentium redemptionem in semine Abrahae All the Saints who liued before the times of our Sauiour are iustified by this faith expecting the vniuersall redemption of beleeuers in the seed of Abraham And in his fourth Sermon vpon the Epiphany Hoc est quod iustificat impios hoc est quod ex peccatoribus facit Sanctos si in vno eodemque Domino nostro Iesu Christo vera Deitas vera credatur humanitas This is that which iustifieth the vngodly that is of sinners maketh Saints if in one and the same our Lord Iesus Christ both the true Deity and the true humanity be beleeued Hee putteth this particle of beleeuing the truth of Christs two natures in one person as pointing at the Heresies of Nestorius and Eutyches which in his time were very hot and tended to ouerthrow the truth of his two distinct natures in the vnity of his person This I note by the way lest the Pontificians should say that this good Leo meant onely a generall saith concerning Christ. But we see the Catholicke doctrine of those purer and more virgin times of the Church was that there was but one iustifying faith and this not common to good and euill elect and reprobate promiscuously but such as did truely iustifie the wicked and of sinners make Saints So that whosoeuer had this faith were effectually iustified and without the helpe of the Popes Calendar made reall not titular Saints Augustine also saith Vna fides est quae omnes saluos facit qui ex carnali generatione in spiritalem renascendo saluantur terminata in eo qui venit pro nobis iudicar● mori It is one faith that saueth all which of carnall generation being spiritually regenerate are saued their faith being bounded in him that came to bee iudged and to dye for vs the Iudge of quicke and dead And againe Ea fides iustos sanauit antiquos quae sanat nos id est Mediatoris Dei hominum c. That faith healed the righteous of old which healeth also vs to wit the faith of the Mediator of God and men c. So that there is but one sauing and saluing faith of all the regenerate And this is according to the expresse doctrine of the holy Scriptures which put an vnreconcilable opposition betweene a dead Faith and a liuing Faith betweene that Faith which is common with the Deuils and Reprobates and that which is proper and peculiar to the elect Saints Hence it is that the Scripture cals that Faith whereby we are iustified a holy Faith yea a most holy Faith Iude 20. Also the Faith giuen to the Saints Iude 3. It is called also Fides electorum the Faith of the elect Tit. 1. 1. St. Peter cals it a precious Faith Therefore sauing and iustifying Faith being that most holy Faith which is proper to the Saints and to the Elect it cannot possibly bee the same with that Faith which is in the Reprobate and Deuils but differeth from it both specie numero in kinde and number as the Logicians speake This doctrine of iustifying and sauing Faith peculiar and proper to Gods elect Saints and not common with any other whatsoeuer is further confirmed by the Catholicke Doctors of former ages Gregory sirnamed also the Great Bishop of Rome about the yeare 590. in his Morals speaking of Faith saith Electi omnes eum quem fide cognouerunt videre quoque per speciem anhelant ●uius amore flagrantes aestuant quia eius dulcedinis suauitatem iam in ipsa sua fidei certitudine degustant All the elect saith hee doe striue to see him by face whom they know by faith with whose loue being inflamed they boyle because they now in the very assurance of their faith taste of the delicacy of his sweetnesse This Bishop of Rome doth denominate and appropriate the Faith whereby we now know God and hereafter shall certainely see God face to face to the Elect onely and to all the Elect. And in his Homilies vpon Ezechiel he saith Omnes Electi siue qui in Iudaea esse potuerunt siue qui nunc in Ecclesia existunt in Mediatorem Dei hominum crediderunt credunt qui praecunt qui sequuntur Osanna clamant Osanna autem latina lingua Salua nos dicitur ab ipso enim salutem priores quae●ierunt praesentes quaerunt benedictum qui venit in nomine Domini confitentur quoniam vna spes vna fides est praecedentium atque sequentium populornm All the Elect saith hee whether those that were in Iudea or which now are in the Church haue beleeued and do beleeue in the Mediator of God and men which goe before and which follow after crying Osanna Now Osanna in the Latine tongue is interpreted Saue vs for of him both they that went before haue sought and those that liue now doe seeke saluation and confesse him to beblessed that commeth in the Name of the Lord because there is one hope one faith of the People past present and to come St Augustine speaketh to the same purpose Antiqui omnes iusti ex fide qua nos viuimus vna eademque vixerunt Incarnationem Passionem Resurrectionemque Christi credentes futuram quam nos credimus factam All the ancientiust men liued by that one and the same faith by which we liue beleeuing the Incarnation Passion and Resurrection of Christ which was to come which we beleeue already fulfilled What clearer testimony can be desired to set forth the vnity of that sauing faith which is common and proper to all the Elect people of God in all ages in the communion and propriety of which faith none but the Elect alone haue a part But the same Gregory saith elsewhere in the title of one of his Dialogues Quod sine fide neque infidelis viuat That euen the infidel doth not liue without Faith But what Faith himselfe answereth Habent etiam infideles fidem sed vtinam in Deum quam si vtique haberent infideles non essent Infidels haue faith saith he but I would to God it were faith in God which faith if they had they should not be infidels Let me here adde one authority of Fulgentius an African Bishop who liued betweene the times of these two Bishops of Rome Virtus est fides non qualis in Daemonibus inuenitur sed qualem Deus Sanctis suis donat quos ex imptetate iustificat Faith is a vertue not such a faith as is found to be in the Diuels but such as God giueth to his Saints whom hee iustifieth from sinne Therefore faith being a vertue giuen to Gods Saints whereby

adult ad iustif cap. 19 gnorantia rauae dispositinis cap. 18. bid in fine 1. Pet. 1. 19. * Chapt. 4. Orig. in Leuit. ●aimony in ●act de sacri● ●erend cap. 3. ●phes 2. 12. Acts 8. 37. Origen super ●euit Iob 19. 27. Iohn 3. ●ug in Ioan. ●act 12. c. 3. Abac. 2. 4. Iohn 20. 28. 2● * The most ancient and authenticke Creeds require explicit faith in Christ and the promises of God in him Histor. Conci● Trid. lib. 2. Concil Trid. Sess. 6. cap. 9. No rest or ●eace to the ●icked * Certainty of ●ith a great ●duersary to Romane-Ca●holickes a The Pontifician Opus operatum yoaked with God● mercy and Christs merit b Faith of fearfull Diuels approued and commended Concil Trid. Sess. 6. Can. 12. Can. 14. Chemnitij Examen de fide Iustific Ier. 2. 24. Soto de nat grat lib. 3. c. 10. Luther in Gen. cap. 41. Liu. lib. 1. Dec. 1. Soto de nat grat lib. 3. c. 10. Iudges 8. 21. Vega lib. 6. de incertitud grat cap. 2. Certainety o● the true Catholicke faith opposite to Ro●ish vncertainety ●on poena sed ●usa facit ●artyrium ●uangelium fa●t Martyrium ●ypri ● troubled ●nsettled conscience like the troubled sea ●ude 13. Vega de incertitud grat c. 25. Concil Trid. Sess. 6. can 15. * The reason is naught if he meane that th● knowledge of predestination must precede the knowledge of our iustification For we do not therefore beleeue our iustification because we must first know our predestination but we come to know our predestination by the fruit of it iustification Histor. Concil Trid. lib. 2. * Note the iudgement o● some Pontificians themselues concerning their Schoole-men As we noted ●efore out of Vega reiecting ●he vulgar la●ine when it makes not for ●is turne * In this Councell of Trent if the most learned and iudicious of them had not beene ouerswayed by humane affection no doubt but the truth had preuailed in a great measure Vega lib. 9. de incertitud grat Iob 13. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Concil Trid. Sess. 6. c. 12. quoted in the Margent Rom. 2. 15. Pro. 28. 1. Vegal 9. de i●cert grat c. 11. * So Pagnin himselfe rendreth it by Vega's own confession ibid. Note here how impertinent this place is for Vega sith hee would proue by it vncertainty of faith of a mans own saluation whereas the place speakes of Daniels vncertainty of anothers saluation Multa videntur non sunt ●cle 5. 5. Aug. in Psal. 50 ●r 51. vers 8. * As Aug. de vera falsa poenitentia c. 19 expresseth himselfe saying Poenitere est poenam tenere vt semper puniat in se vlciscendo quod commisit peccando ille poenam tenet qui semper punit quod commisisse dolet tom 4. V●e sa●hum Chocmah Thodhigneni Psal. 91. 11. Matth. 4. 6. Though the ext be Yet● dayes * Deuils ●ames 2. * Bulla Pii Quarti super ●rma iura●enti profes●onis fidei ●ffixed to ●heir Councell ●f Trent ●Bulla Pii ●uarti P. R. ●●per confirma●●one Consilii ●riden Sexti ●e of ficio dele●ati lib. 1. Papa ●st Lex anima●a ●● terris The ●ope is a li●ing Law vpon ●arth And hee ●● said to haue ●ll Lawes in ●he cabinet of ●is brest as ●heir extrauagants say Ephes. 2. 20. Reuel 8. 10. 11. Aug. Epist. lib. Epist. 130. Cirtensibus Aug. de vnitate Eccles. c. 16 Aug. de Baptisme contra Donat lib. 2. c. 3. * He excepts none no not the Bishop of Rome * Not a word of the Bishop of Romes authority ouer general Councels Those former ages were ignorant of it Aug. contra faustum Manichaeum lib. ● cap. 19. Aug. contra Epist. Manich. quam voca●t fundamenti lib. cap. 5. tom 6. ●ohn 4. 4● Aug Paulinae Epist. 112. August contra Maxim Arrian Epist. lib. 3. c. 14. August Tertul. adners Hermog lib. Chrys. in Mat. 24. hom 49. ab incerte auto● Rom. 2. 29. ●rys in Mat. ● homil 24. Acts 19. 35. Aug. contra literas Petillian● Donatist● lib. 3. cap. 6. * Marc. 9. 24. * Rom. 4. 18. Tremel pascer● fide Esay 7. 9. * Heb. Lach●soth Mat. 23. 37. Heb. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys. in Heb. 11. 1. homil 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The ophrast lib. 5. de causis plantarum * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vega lib. 14. de peccato mortali veniali Esay 28. 16. Pro. 28. 1. Psal. 11● 7. Matth. 9. * Psal. 19. Iosh. 10. Heb. 11. 35. a Bern. Epist. 190. b He meaneth the old Martyrs of the Church that suffered for the true religion not the new Martyrs of Rome that iustly suffer for rebellion and treason Concil Trid. Sess. 6. Can. 12 13. 14. Acts 27. Acts 28. 1. Psal. 1. ●hrysost in ●eb 10. hom 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Chrys in Rom. c. 4. serm 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil. Ethica i● fine definitioni 80. Basil. in Psal. 115. Basil. in ascetic● Tertul. lib. de Baptismo Vega de inertitud grat ap 32 33. 34. c. Where hee akes vpon ●im to inter●ret the autho●ities of the ●athers ma●ing against ●ontifician ●ncertainty Bern. epist. 190 * To wit by Christ. Iohn 5. 39. Aug. in Psal. 144. Bern. sermo Guerrici super Cantica Canticorum serm 47 Ambros. de Cain Abel lib. 2. cap. 7. Ambr. in Epist. ad Rom. cap. 1. Theoph. in Luc. 16. Vega lib. 9. de incertitud grat cap. 41. 1. Chron. 30. 18. 19. 20. vers Ad Triarios re redijt The Priests intention a Supercedeas to all certainty of faith The testimonie of a good conscience Cicero Godly loue seale badge of the certaintie of saluation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seneca Heb. 12. 6. 2. Cor. 12. * Concil Trid. Ses. 6. cap. 1● Phil. 2. 12. 13. Aug. de nat grat contra Pelag. cap. 33. tom 7. Aug. in Psal. 130. concio 4. Esay 66. Aug. in Psal. 147. in pr●oemio Psal. 107. Concil Trid. Ses. 6. Can. 12. 13 Plato in Ph●done Vega. * To wit the Trent-Fathers so vsually termed by equiuocation * By some good chance doubtlesse Vega lib. 12. 〈◊〉 incertitud prae destinat per seuerantiae c. Saul one of Vega's Elect. Aug. lib. 2. ad Simplic qu. 1. Greg. lib. 4. ca. 3. in 1. Reg. 9. Salomon one of Vega's Reprobates though once Elect. Salomon fell not away totally Salomons fal● as not totall s● not finall Eccles. 2. 3. Aug confes lib. 6. cap. 7. Numb 20. 12. Example of Iudas Matth. 10. 8. Iudas had not sauing grace Aug. quaest super Genes lib. 1. qu. 117. tom 4. Aug. in Psal. 55 Aug. de haeresibus ad Quod-vult-deum lib. 6. 18. Cainites Rom. 3. 22. 23. * We are too well acquainted with you● Pontifician promises Pet. 2. Pro. 28. 14. ●ern in Septu●ges serm 1. Eccles. 9. 1. Psal. 137. Aug. de ●on● perseuer lib. 2 cap.