Selected quad for the lemma: authority_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
authority_n	believe_v	divine_a	infallible_a	2,075	5	9.6381	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02681	Fratres sobrii estote. I. Pet. 5. 8. Or, An admonition to the fryars of this Kingdome of Ireland to abandon such hereticall doctrines as they daylie publish to the corruption of our holy faith, the ruine of soules, and their owne damnation which sleepeth not, by Paul Harris priest.	Harris, Paul, 1573-1635?	1634 (1634)	STC 12812; ESTC S116531	69,749	97

reported how the same S. Francis had a revelation from heaven that the aforesaid Friar Helias should doe pennance for his sinnes and not be damned at all This shall you reade in the Chronicle of the Friar Minors tom 1. cap. 118. And such as will take paines to peruse S. Brigids revelations conserre them with our legends of Saints lives shall finde innumerable examples of like kind One Saint having a revelation directly contrary to what hath beene revealed unto another Notwithstanding that there is but one God one truth And we may be enduced or rather enforced to beleeve that these revelations visions and apparitions of S. Francis and Simon Stoc if any such were were meere satanicall illusions no divine revelations for that they promise that certitude and assurance of salvation in this life which is repugnant to sacred Writt the uniforme consent of the Primitive Fathers the uniforme consent of Generall Councells and the beliefe both of our holy Mother the Church and all her obedient children even unto these times as I have aboundantly proved in my Epistle to Pope Vrbanns and not necessary heere to be repeated againe And therefore I will conclude this first point with that of the Apostle Golat. 1. That if an Angell from heaven shall come and preach unto us contrary to what we have received Anathema sir But yet to give scope to a more full and ample discourse of this Argument let us admit for the present that S. Francis and Simon Stoc had received by divine revelation That whosoever shall dye in the habit of the one and the scapular of the other should undoubtedly be saved for it may not bee denyed but such certitude may be had by divine revelation Examples we have of the Scriptures of the two glorious Apostles S. Peter S. Paul of S. Mary Magdalen some others for the arme of our Lord is not shortned nor his power abridged Yet say I conformable to the doctrine of holy Church as afterward shall bee prooved that this can be no assurance or security unto others who are not partakers of the said visions and revelations to beleeve that doctrine because what is of divine authority unto one is but of humane and sallible authority unto another For say that Peter knoweth a thing to come by certaine divine revelation yet the same shall be to Patrick but onely a humane relation received from the lips of Peter a mortall man subject to error and mistaking to deceive and to be deceived and being but in via non in termine peccable in thought word and deed and therefore we see the Church whose wisdome is from the holy Ghost never to canonize any person though reputed never so holy while they are in the flesh and till such time as their sanctity be attested by signes and wonders from heaven As then S. Francis before his conversion was of life conversation like unto others of his rank quality not much scrupulous of the offence of God till he came unto the age of twenty five as may appeare both by the first words of his Testament Quia cùm essem in peccatis c. as also by his life written by Bonaveniure So albeit I confesse the a d and better part of his life after his conversion dedicating himselfe unto the service of God was as a threed more evenly ipun then the former yet not altogether without some knotes as may be knowne by his own confession when on a time so journing in the pallace of the Cardinall De S ta Cruce and in the night-time being beaten of the Devills he repayred in the morning to the presence of the aforesaid Cardinall to whom he related what he had endured and then added Men that know me not repute me as a Saint but behold how the devills who know me well doe handle and chastice me for my sinnes So he Chron fras minor toni I cap. 13. Out of all which I doe inferre that a vision or revclation is not therefore authenticall or to be believed because such a person who after ●is death was canonized for a Saint did in his life-time avouch the same either by word or writing because it is necessary for my p●ucent assent unto such visions or revelations that the same be canonized for supernaturall infallible truths which cannot be but by authority of holy Church which hath canonized for certaine and infallible verities no other mens workes sayings or writings then those of the Prophets and Apostles as that Angelical Doctor S. Thomas hath in these words Innititur fide nostra rev Lationi Apostolis prophetis factae qui canoric●s linos scripserunt non autem revelationi si qua fuit aliis doctoribus facta 1 2 q. 1.8 2 d. 2 dum Our faith is grounded upon revelation made unto the Apostles and Prophets who wrote the canonicall bookes not to revelation if any such was made to other Doctors For which doctrine he cites also S. Aug. in his Epistle unto S. Hierom Epist 14. in these words Solis enim scripturarum libris qui canonici appellaneny didici hune honorem deferre ●t unllum autherum corum in scribendo errasse aliquid firmissime credam Alios autem it a lego ut quantalibet fanctitato doctrinaque prepolleant non ideo verum putem quod ipsi it a senserunt vel scripserunt Onely to the books of Scripture which are called canonicall I have learned to give that honour that I most firmely believe that none of the Authors thereof have erred in writing but other writers I so read that with how great sanctity or learning so ever they doe excell I doe not therefore believe a thing to be true because they have so judged or so written So S. Aug. Now future glory in Heaven being a supernaturall object cannot by humane knowledge or morall certitude be assured unto us but either not all or by divine faith which though not cleare and evident yet excelleth in certitude and infallibility all scientificall knowledge whatsoever And this I say to answere those who happily in defence of their errors in the aforesaid revelations will say that albeit indeed they be not to be believed by a divine and a supernaturall faith yet may they be certaine unto us exáio tapite that is from some other topicall argument which in truth is as much as if they said nothing preaching an infallibility of the aforesaid visions and revelations then brought unto cheir justification they answere us with nothing but historicall legends and I pray God not rather fabulous and meere humane possibilityes When the poore soule in the meane time trusting unto habits and scapulats as Oracles of truth rockes of a sure foundation at the evening and perclose of life findes it selfe irreparably deceived in puncto descondit in infernum in a moment for misbeliefe siukes downe to hell whence neither the habit of S. Francis nor the scapular of the Carmelites nor the saturday

these doctrines rightly understood do not import every sinner by keeping such a fast● by taking such an Habit or Scapular to be favied but such onely as be contrite with all for their fins and are washed in the blood of the Redeemer For neither doe our Friars in their Semons and exhortations mention any such condition c if they did yet notwithstanding the whose doctrine of the Sabbaoth faste the Habit the Scapular no lesseblazed by the Friars then superstitously beleeved of the people would utterly vanish into smoake For why a person so disposed and qualifyed that is penitent for his fimes and relying upon the redemption of In sas CHRIST is apt for the Kingdome of God and to receive an inheritance among the Saints and Elect say he be naked of Habit scapular and not at all acquainted with Donna Luissa her saturdayes fast yea a man ending his dayes in the service of God and as the Divines say in the estate of grace can not misse of his salvation had he but a couple of Hawkes-bells about his neck or if he dyed in his old bootes as well as in scapular or habit If then the Friar thus expounds himself He that dyeth in the habit or scapular shall undoubredly be saved alwayes provided that he bein the love and favor of God verily he might as wel have spared so much breath to have cooled his broth I say as to spend it upon such a glosse as corrupteth and quite over-throweth the text No no Mors in olla There is poyson in the pot For these preachers desire no thing lesse then to be so understood in their sermons when they make their Panegyricks of the habit and scapular unto the people for by that meanes they might be in danger not onely to loose their offerings at the Altar but that great authority and place which they have in the hearts and affection of the Laity No rather with all possible endeavour they labour to bee beleeved that by the vertue of these raggs either as causes instrumentall or infallible signes salvation is to be acquired And heuce it is that the Carmelite Friars dedicate yeerely a day of great festivity namely the 16. of Iuly unto the honour and reception of the Scapular as the Franciscans also doe to that parcell of their habit which is the Cord or Girdle Ar which festival times it is lamentable to behold how much the Divine Majestie by these beggars their devotoes is prophaned in his creatures yea truly the world might lesse admire in these dismall dayes the Sun to be eclipsed the rocks to rent then at the time of our Saviours passion beholding the benefit thereof so miserably defaced by these false Teachers who in these dayes cannot be contented to rob the people of their purses but of their soules also And to the end they and all those that read these my writings may understand that I will not inveigh without just cause or reprove in words what I am not able by good Argument to confound I seriously demaund of our Friar what ground they have either from the divine Oracles Ecclesiasticall tradition or monuments of the Fathers to promise this security and certitude of Salvation or to determine of the Sons of Adam in particular and by polle that their names are written in the booke of life I say while yet we are viatotes et non in statu Pilgrimes from our Lord and not arrived at our country I heare Salomon one of the Secretaries of the Holy Ghost saying Prov. 20. Quis potest dicere mundum est cor meum Who can say my heart is cleane I heare Iob saying Etiamsi simplex fuero c. Job 9. Albeit I be innocent yet shall my soule bee ignorant thereof I heare the Apostle saying Philip. 2. Cum meta tremore vestram salutem operamini Worke your Salvation with feare and trembling I heare S. August upon the 40. Psal saying Scia quod justitia Dei mei maneat verum an justitia mea maneat an non ignoro terret me enim Apostolus inquiens Qui existimat se stare videat ne cadat I know that the justice of my God remaines but whether my justice doe remaine or not I am ignorant For the Apostle doth terrify me saying he who thinkes he stands let him looke to it he fall not So S. Hierome in his 3. booke upon the Prophet Ieremy Man seeth in the face God in the heart and that which unto us doth some times seeme cleane in Gods eyes is found filthy Adde hereunto the testimony of S. Ambrose in his 5. Sermon upon the 118. Psal S. Chrysost Homil. 87. upon Iohn S. Gregory lib. 6. epist 22. S. Bede in his Comment upon the 20. cap. of the Prov. But I may not ommit to set downe at large what S. Bernard that pillar of Gods Church in these later Centuryes hath left written of this argument as in many other places so especially in his 1. Sermon de Septuagesima in these words Who can say I am one of the Elect I am one of those that are predestinated unto life I am one of the children of God Who I say can say this When as the Scripture cryeth out against him Man knoweth not whether he be worthy of love or hatred Certainely therefore wee cannot have but yet we are comforred with the trust of hope that we may not by anxiety of this dubitation be tormented above measure So he Lastly to this cloud of testimonies out of the ancient fathers I will adde the uniforme consent of the moderne Fathers of the Councell of Trent condemning anathematizing this certitude of Salvation Can. 15. in these words Si quis dixerit hominem renatum justificatum teneri ex side ad credendum se certo esse in numero praedeslinatorum Anathem asit If any shall say a man regenerate and justifyed to be bound by faith to beleeve himself undoubtedly to be in the number of the predestinate let him be accursed and in the Can. following Si quis magnum illud usque in finem perseverantiae donum se certo habiturum absoluta infallibili certitudine dixerit nisi hoc exspeciali revelatione didicerit anathema sit If any shall say that by absolute and infallible assurance he hath that great gift of perseverance unto the end unlesse he hath learned the same by speciall revelation accursed be he So the Councell And sure no marvaile Since this presumption of Salvation is the very food and fewell of all wickednesse and impiety the provocation and incitement to all shamelesse lusts and pleasures with which the soule once possessed what further care is to be taken in matters of conscience For say That now I have either gotten the habit of the Franciscans upon my backe or the Scapular of the Carmelites hanging about my necke a most present antidote against hell and damnation what have I henceforth to doe with the commandements of God and Holy C●●rch