Selected quad for the lemma: faith_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
faith_n	believe_v	church_n	creed_n	9,079	5	10.7231	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A33377	Mr. Claude's answer to Monsieur de Meaux's book, intituled, A conference with Mr. Claude with his letter to a friend, wherein he answers a discourse of M. de Condom, now Bishop of Meaux, concerning the Church.; Reponse au livre de Monsieur l'évesque de Meaux, intitulé Conférence avec M. Claude. English	Claude, Jean, 1619-1687.; Bossuet, Jacques Bénigne, 1627-1704.	1687 (1687)	Wing C4591; ESTC R17732	130,139	128

the curiosity you have to see what I wrote upon the same subject the next day after our Interview M. de Condom having profest it was not his desire that what past between him and me should be publickly talked of I thought my self under an obligation to confine what I had written to my own Study And this hath been hitherto very punctually observed by me But now since he hath thought fit to give out Copies of his I have reason to believe that in this respect he leaves me perfectly to my liberty and is well satisfied I should do the same thing with mine I have too great an opinion of M. de Condom's Wisdom not to follow his Example in this particular and I promise my self from his Equity that he will not find fault with me for treading in his steps But because he hath been pleased to impart to us that Discourse also which he had with Mademoiselle de Du●as in private the day before our Conference you will think it convenient that before I transcribe my Relation I should first make some reflections upon That Were this a discourse of such a nature as common occasions or accidents are used to produce where a man speaks without preparation or design and delivers himself with all the freedom imaginable I confess it were unjust to examine it strictly and by rule But seeing this was composed by M. de Condom with a prospect of obliging Mademoiselle de Duras to change her Religion and which seems a studied piece a Discourse which he hath joyned to the account of our Conference as a considerable part of what past in this matter Lastly a Discourse committed to Writing upon supposal that it may be useful to others and for that purpose made in some measure publick I cannot forbear looking upon it as a work of premeditation and returning some answer to it accordingly Besides that you and I are concerned as to what Mademoiselle de Duras hath done to desire to know whether she had sufficient reasons to forsake your Communion and embrace the Romish and the examination of this Discourse will be a very proper means of clearing that point to us Now it may be reduced to two principal Parts In the first M. de Condom makes it his business to shew that the Catholick or Universal Church which we profess to believe in the Creed is a Church thus defined A Society making profession to believe the Doctrine of Jesus Christ and govern it self by his word Whence he infers That it is a visible Society He pretends also to make it appear that to this Church thus defin'd belong all the promises found in Scripture In the Second He labours to answer an Objection drawn from what happened to the Church of Israel heretofore in which we often see the true Worship of God to have been changed and corrupted and both the People and their Guides to have fallen into Idolatry These two Parts Sir we will prosecute in order and by applying our selves to what is most material in them will endeavour by the assistance of God's Grace to make the Truth so evident as shall remove all difficulties The first Part of M. de Condom's discourse examin'd Instead of granting the Ministers says M. de Condom to believe all the Fundamentals of the Faith we shew that there is one Article of the Creed they believe not which is that of the Universal Church 'T is true they say with the mouth I believe the Catholick or Universal Church as the Arrians Macedonians and Socinians say with the mouth I believe in Jesus Christ and in the Holy Ghost But as there is reason to accuse them of not believing these Articles because they believe them not as they ought nor according to their true sense so if we shew the Pretended Reformed that they believe not as they ought the Article of the Catholick Church we may truly say that in effect they reject so important an Article of the Creed You must know then what is meant by this expression The Catholick or Universal Church and upon this I lay for my ground That in the Creed which was only a bare declaration of Faith this Term must be taken in its most proper and most natural signification and such as is most used among Christians Now all Christians by the name of the Church understand a Society making profession to believe the Doctrine of Jesus Christ and govern it self by his Word If this Society makes this Profession 't is consequently visible That this is the proper and genuine signification of the word Church such as is known by every one and used in common discourse I desire no other witnesses than the Pretended Reformed themselves The sequel will declare whether the scandal of dealing with that Article of the Universal Church as the Arrians Macedonians and Socinians do would not better agree with the Character of such as follow M. de Condom's Opinion than the Reformed Ministers This we shall presently be able to judge of and to that purpose four Questions must be examined The first is Whether the sense of that Article in our Creed ought to be restrained according to M. de Condom to the Church here on Earth or extended farther Secondly Whether this be a good and sufficient definition of the Church upon Earth A Society making profession to believe the Doctrine of Jesus Christ and govern it self by his word Thirdly Whether this Church upon Earth be visible or invisible or whether it be both considered in a different sense and different respects Fourthly To what Church the Promises of Jesus Christ do belong whether to that defined by M. de Condom or to that which we are about to define These four Questions will include not only all the plausible things M. de Condom hath said in this first part of his Discourse but likewise all the other sophistical Objections that are usually put to us upon this subject Quest 1. Whether the sense of that Article in our Creed ought to be restrained according to M. de Condom to the Church here on Earth or extended farther In order to resolving the first Question you will please Sir to give me leave to explain briefly that Article of our Creed concerning the Catholick or Universal Church and how we understand it that so you may be able to judge whether M. de Condom had reason to accuse us of not taking it in its true sense And this I shall immediately enter upon We think then this being such a profession of Faith as ought to embrace its object entire and in the utmost extent and not in any one part only that by the Vniversal Church must be understood not barely the visible body or company of the Faithful at present upon Earth but that body or company of all the Faithful which have been are or at any time shall be from the beginning to the end of the World Thus the Universal Church is That which is already

Argument Mr. Claude returned that this ought not to be called a Jewish Argument because it concluded in favour of Christianity but the contrary principle rather deserved this name because it favoured the Cause and proceedings of the Jews Afterwards Mr. Claude said That if he would have recourse to History it will be no difficult matter to demonstrate that many Councils have fallen into Error and been mistaken in their Determinations Particularly among others the Council of Arimini which condemned the Consubstantiality of the Son that is his Eternal Divinity M. de Condom cried out Whether are you carrying us now Sir To the Council of Arimini When shall we have done if all those Histories must be discust Do not you know that the Council of Arimini was a forced packt Assembly You urge my very argument for me said Mr. Claude which is that a General Council may be packt Here is an instance of one consisting of four hundred B●shops that was so M de Condom answered That those Bishops were compelled by the Emperors Authority who had sent Soldiers among them but afterwards when they were every one returned home they disclaimed what had been done and exprest their remorse for it Mr. Claude replied That many of them it was true did acknowledg they had done amiss but that very acknowledgment of and repentance for a Fault which M. de Condom affirms they shewed is a Confirmation of their committing it and 't is of no great moment to know upon what motives they committed it since it is plain that it was really committed And further every particular man's returning from his Error is a plain Indication that each of them thought himself under no Obligation of acquiescing in what had been determined when they were all met together in Council M. de Condom cried out That there was no necessity of medling with all these Historical Points and that it would divert them too much from the main business There is says he an easier way of deciding the matter The Subject of our Controversy is the first Principle of Faith in particular Persons This in your Opinion is the Holy Scripture in ours the Churches Authority Put the case in a young Child who hath been baptized but hath not yet read the Scripture I would know by what Principle this Child believes the Scripture to be Divine Particularly the Book of Canticles for instance which hath not a word of God in it Now this Child who is a Christian who hath received the Holy Ghost and Faith conveyed into him by Baptism and who is a member of the Church does either doubt of the Scriptures Divine Authority or he does not If he does not doubt then he believes it Divine upon the Churches Authority which is the first Authority he lives under If he does doubt then a man may be a Christian and yet doubt whether the Scripture be true Mr. Claude returned That he could say something to that supposal of M. de Condom That every baptized Child receives the Holy Ghost but was unwilling to stay upon a thing by the by or deviate from the main matter in dispute He would therefore satisfie himself with making a few Reflections upon what M. de Condom urged last The first said he is That the first knowledg of the Catholick Church given by the Holy Spirit to this Child is in all probability given by his Creed where he finds I believe the Holy Catholick Church And yet in the Creed that Article is placed after several other Articles of Doctrine For it begins with God the Father Almighty goes on with the Son Jesus Christ and the Holy Ghost and after these comes in the Catholick Church Now this is a manifest proof that the belief of Doctrines is not wholly derived from the Churches Authority for else the Creed ought to be put together after another method and the first thing said should be I believe the Catholick Church and by the Catholick Church I believe in God the Father and so on My second Reflection said he is That you ought not to take it for granted as you do that the first Authority a Child begins to live under is that of the Catholick Church It being manifest That the first Authority a Child lives under is his Father or Mother or if you please his Nurses and that the Churches cannot take place till afterwards but does in some measure depend upon the other The Consequence whereof is That the first Authority which is the Paternal can as well lead the Child to Scripture as it can to the Church Then Thirdly said he It is the easiest thing in the World to retort your own Argument back upon your self thus The baptized Child either doubts of the Churches Authority or he does not if he does not then he believes it upon the Authority of Scripture for there is no other way for him to believe it with a Divine Faith And consequently it is not the Church that induces men to believe Scripture but Scripture that induces the belief of the Church which is the thing we contend for If he does doubt then there is a Christian that hath received the Holy Spirit and Faith conveyed to him by Baptism and is a Member of the Church and yet is in a state of doubt which is that first Authority whereupon all the rest of his Faith depends Now that the Child cannot with a Divine Faith believe the Churches Authority any other way but by the Authority of Scripture I prove thus If it be not by Scripture that he believes the Church and its Authority then 't is either by way of immediate Inspiration and Enthusiasm or by his Fathers or Mothers or Nurses Authority or by Argument taken from the very nature of the Church This could not be by Enthusiasm because the Holy Ghost does not proceed in such a method Nor by his Fathers or Mothers or Nurses Authority for you discern the inconveniences of advancing such kinds of Authority for the first Principle of Faith Nor can it be by proper Proofs and Arguments taken from the nature of the Church because as you in your Argument suppose the Child not yet to have read the Scripture so do I likewise in mine suppose him not to have considered the nature of the Catholick Church and to know no more of it than barely the Name It remains therefore that the Child either believes the Catholick Church by the Scripture which you will not grant or that he does not believe it at all but doubts of it and so you ●all into the same inconvenience as to the Church which you labour to reduce me to with relation to Scripture It may be said very truly That upon this Pinch a man might discern M. de Condom's Wit was not in the condition it used to be and that his natnral freedom of Argument and Repartee plainly slagg'd He put himself upon maintaining that the first Authority the Child lived under was that of the

Church and not his Fathers or Mothers Mr. Claude returned That this was a thing too evident to be denied that the Fathers and Mothers and those who take the first pains about educating the Child is the first Authority with respect to Religion and that he must at first of all learn from them that there is such a thing as a Catholick Church into which he must enter himself or such a thing as the Scripture which was from God and to which he must yield Obedience That being upon enquiry by what mean the Child can come to believe the Catholick Churches Authority there is a necessity for fixing either upon Inspiration or the Paternal Authority or the Scriptures which informed him concerning it M. de Condom answered That the Childs Faith in the Churches Authority was a Divine Faith because it was the Holy Ghost that wrought it in him Mr. Claude replied That the question was not concerning the efficient Cause which produced this Faith in the Child but concerning the Motive or Argument by which it was produced If M. de Condom's meaning were that the Holy Ghost wrought Faith in this Child without any Argument or Motive at all this were a sort of Enthusiasm and the Holy Ghost does not Influence People at that rate M. de Condom said there were indeed Motives of Credibility Mr. Claude returned hereupon That if he would allow the Child so much time as to examine those Motives of Credibility for the Authority of the Church and perceive their strength He himself would in like manner allow the same Child time to examine the Motives of Credibility for the Authority of Scripture and perceive the strength of them but in this case he must forego his Argument which proceeds upon a Supposition that the Child never yet read the Scripture But is not this true said M. de Condom That in these circumstances the Child either does or does not doubt of the Scriptures being Divine And is it not as true said Mr. Claude That in these Circumstances the Child either does or does not doubt of the Churches Authority For if you take the Child before he have read the Scripture I will look upon him too before he knows what Motives of Credebility there are for the Churches Authority It is your part to answer my Argument and the very same answer you give will serve me against yours But do you as you think fit I however will not scruple to give a direct answer to your way of reasoning The Child then may be lookt upon with Distinction as to three several times either before his Father have ever shewed him the Bible and informed him that this Book came from God or after his Father have told him thus much but before he himself have read it or lastly after that he hath read the Book himself As to the first of these times which is that your Argument looks upon him in it cannot well be said that then he either does or does not doubt for neither the one nor the other is strictly true according to your meaning Not to doubt of any thing signifies to be well assured of it Now before a man can be said to doubt or to be well assured that any thing is so or so he must first have some knowledge of the thing it self I can neither doubt nor be assured that such a Person is King of Spain unless I first have some knowledg of the Person So that your reasoning is by no means good that a Child either does or does not doubt of the Scripture's being Divine For there is a medium between these two to wit such as consists in a state called An Ignorance of pure negation He knows not as yet what the Scripture is nor hath ever heard talk of it To doubt or not doubt whether Scripture be Divine a Man must have some knowledg and form some Idea of the thing But the Child can never form any Idea of a Book he never heard once mentioned At the second point of time when his Father hath showed him the Bible and told him that Book is the Word of God but the Child hath not yet read it himself he believes it to be the Word of God but this he does not by a Divine but humane Faith because his Father hath told him so And this is the case of a Catechumen At the third point of time when he is supposed to have read the Book himself and felt the virtue and efficacy of it he believes it to be God's World but this he does not now by a humane Faith because his Father told him so but by a Divine Faith because he hath found the Divinity and Efficacy of it upon himself and this is the condition of a Believer M. de Condom laid hold of the word Catechumen and said that this was a Christian one already Baptized and actually admitted into Covenant with God Mr. Claude answered that by the word Catechumen he meant nothing else but a Child after Baptism at the time of his being instructed in the first Rudiments of Religion M. de Condom beat again upon almost the same things that had been said before constantly affirming it to be the Churches Authority that the Child received the Scriptures as Divine and that having received them as such from the Church he did afterwards receive the meaning and interpretation of them from thence also Pray Sir tell me said Mr. Claude then when a Child learns at first of all that there is a Catholick Church Is it barely a general Idea which consists in knowing only that there is such a thing as a Catholick Church without knowing where or which it is or does it determine him to that Church whose publick Assemblies he sees For if it be the former of these this as you would make it is a mighty wild and insignificant principle of Faith I know that there is a Catholick Church to whose Authority it is my duty to submit but I cannot tell where that Church is nor which is she this would be but an odd principle of Faith The Child said M. de Condom does certainly determine this Idea to the particular Church whose Assemblies he sees and in which he himself bears a part and does believe that to be the Catholick Church and not barely that there is such a Church Let us imagine then said Mr. Claude a Child born within a Church that is Heretical or Schismatical the Aethiopian Church suppose the first principle of Faith in this Child will be from the Aethiopian Church looking upon that as the Catholick From this Church then and from her Authority according to your Tenet he will receive the Scripture as Divine from her likewise he will receive the meaning and interpretation of Scripture and he must never afterwards believe himself priviledged to examine the determinations of his Aethiopick Church for fear of falling into the inconvenience and absurdity of fancying it impossible for him a private single

abilities besides that we must bring along with us not only charitable but reverent and respectful thoughts of such Assemblies and judg favourably of them till we have manifest conviction of the contrary Besides all this I say the ignorant sort of people must not be too rash in offering to interpose their judgments about matters which either are not plainly exprest in Scripture or naturally and necessarily deduced from thence They must satisfie themselves with using these two ways The Scriptures being silent And the clear and plain instructions to be met with there From its being silent they must learn to reject what it does not teach for strange and novel Doctrines For whatever is not in Scripture is not of Divine Revelation and nothing that is not revealed by God can be the object of Faith By the clear and plain Instructions to be met with there they must learn to embrace the Doctrines necessary for Salvation and to reject all things contrary to the same as dangerous and destructive Errors And this is sufficient for the more ignorant sort of people As for other particulars for which no certain rule can be given neither from the Scriptures being silent nor from the plain and clear instructions contained in it nor by natural inferences deduced from thence before they either receive them or condemn them they must endeavour to get information by such means as God hath discovered and established in his Church and in the mean time entertain a good opinion of the Assemblies determinations Thus they will preserve their Faith incorrupt and sufficient for Salvation they will pay to Assemblies their due respects and keep themselves in the peace and unity of the Church If the Gentlemen of the Romish Communion are not content with this but still would have us believe whatever such Assemblies may determine blindfold we must beg of them to consider That to exclude thus all manner of amendment is to open a mighty inlet to Error and Superstition 't is an exposing believers to a manifest danger of having their Faith corrupted and themselves damned in a word 't is perfectly to ruine Christianity unless the goodness of God interpose with some remedy Will not these Gentlemen who are so ready at exclaiming against the inconveniencies that may possibly proceed from our principle at last open their eyes and take a view of what their own hath actually produced already Transubstantiation Purgatory Indulgences Merit of Good-works worshipping of Images and Relicks Service in an unknown Tongue and a thousand other devotions which have no great appearance of wisdom in them These are the products of their pretended Infallibility and all this they are forced to defend now because they would not lose the point of an implicit obedience And now if I were speaking any thing here concerning the occasion of this dispute between the Bishop of Meaux and me or the Circumstances that went before or followed after our Conference the world will easily perceive I do it because this Bishop hath already been at the trouble of giving the publick a sufficient account of them One word only I must say which respects one of our Auditors Mr. Cotton who no doubt would have received a better Character from M. de Meaux had he been so happy as to be known to him more particularly Mr. Cotton is a Gentleman of great honour and wants neither apprehension nor judgment he understands his Religion and though dispute be no part of his business is well versed in the main Controversies between us If his modesty or some other considerations prevailed upon him to say something that lookt like declining to engage in dispute with M. de Meaux I do not think he ought to have taken his words in their strict and literal sense As for the difference between our two Relations I leave it as M. de Meaux hath done to the Reader 's judgment He hath observed very wisely that let him say what he would of me it was in my power to say the same of him That all our Auditors were interested on one side or other and that the world hath nothing at all to do with our proceedings To all which let me add that I will not give any occasion for any private quarrel with a person I honour to that degree that I do M. de Meaux The only thing I need say more is concerning the method I have observed in this Book It is divided into Two Parts The first contains an Answer to the Instruction given Mademoiselle de Duras by this Bishop the day before our Conference together with an Examination of his Reflexions upon that Answer beginning at the ninth and going on to the thirteenth inclusively The second part contains a Relation of what past in our Conference with an Examination of M. de Meaux's Reflexions thereupon which are his eight first This method in my opinion is very natural And now as I have made it my business to be very exact and past nothing in his whole Book over without giving a direct Answer to it so I hope that when he shall think fit to set Pen to Paper against me next he will be as exact and apply himself as close to the pinch of the Question and not imagine as men commonly do that provided they can but pick up here and there some loose passages and from thence start a few difficulties and objections there need no more be done and this must go for a full Answer I beseech God to shed forth his Blessing upon an undertaking wherein the only Ends I proposed to my self were his Glory and the Illustration of the Truth Thus much I am encouraged to hope from his mercy and that as he hath hitherto preserved his little Ship the Church in the midst of the billows and storms of the world he will still continue to preserve her as he hath promised even to the end of the world AN ADVERTISEMENT FROM THE TRANSLATOR TO THE READER WHEN persons of M. de Meaux's and Mr. Claude's Character engage and in a Controversy so important too as that between the Church of Rome and those who have separated from her Men must naturally be desirous to know the management and issue of such a debate For besides what expectations the reputation of their Learning and Judgment might raise This is a Cause that scarce any body in our part of the World can be supposed perfectly indifferent in Every Reader must look on These not only as Disputants but Advocates and even they who design no more than the gratifying their curiosity by perusing such Conferences do yet insensibly find themselves affected with some degree of Concern The particular Argument insisted upon here is likewise of the highest consequence for it cannot but be a mighty help and direction to know exactly how far we are obliged to comply with the Churches Decisions in matters of Faith In what Cases we may venture to depend upon our own Collections from Reason and

Tom. 10. Edit Antverp † Baronius ad Ann. 540. Se à Pontificatu abdicâsse Vigilium ex spatio vacationis sedis Silverii dicendum omnino est nam quomodo potuit secundum Anastasium sedes vacâsse sex dies si Vigilius ipso vivente Silverio intrusus semel sedere post ejus obitum perseveràsset Annal. Tom. 7. Pag. 301. Edit Antverp a Baronius ad Ann. 1076. Privilegia Apostolicae sedis Romani Pontificis Quòd Papae ●●eat Imperatores deponere Quòd sententia illius à nullo debeat retractari ipse omnium solus retractare possit Quòd à fidelitate iniquorum Subjectos potest absolvere Annal. Tom. 11. Pag. 485. Edit Romae 1605. b Relaxatos autem se noverint à debito fidelitatis hominii ac totius obsequii dum in tantâ iniquitate permanserint quicunque illis aliquo peccato pacto tenentur annexi Conc. Lateran 3. Cap. 27. Anno 1179. Collect. Labbe Lut. Paris 1671. Tom. 10. Pag. 1523. c Si vero Dominus temporalis requisitus monitus Ecclesiâ terram suam purgare neglexerit ab haereticâ foeditate per Metropolitanum caeteròs comprovinciales Episcopos Excommunicationis vinculo innodetur Et si satisfacere contempserit infra annum significetur hoc summo Pontifici ut extunc ipse Vassallos ab ejus fidelitate denunciet absolutos terram exponat Catholicis occupandam qui eam exterminatis haereticis sine ullâ contradictione possideant Conc. Lateran 4. Ann. 1215. Cap. 3. de Haereticis Collect. Labb Tom. 11. Part. 1. Pag. 148. d See Innocent the fourth's sentence against the Emperor Frederick past in the Council of Lyons It is at large in Labbe ' sCollection of Councils Tom. 11. part 1. Pag. 640. in the Close are these words Nos super praemissis memoratum Principem omni honore dignitate privatum à Domino ostendimus denunciamus nihilo minus sententiando privamus Omnes qui ei Juramento fidelitatis tenentur adstricti a Juramento hujusmodi perpetuo absolventes autoritate Apostolicâ ●irmiter inhibendo ne quisquam de caetero sibi tanquam Imperatori vel Regi pareat vel intendat Et decernendo quoslibet qui deinceps ei velut Imperatori aut Regi consilium vel auxilium praestiterint seu favorem ipso facto excommunicationis vinculo subjacere e Universas potestates dominos temporales Judices antedictos exhortando requirimus mandamus eisdem ut pro defensione fidei inquisitoribus Haereticae pravitatis pareant intendant praebeantque auxilium favorem Labb Collect. Concil Constant Bulla Inter cunctas pastoralis Curae c. Tom. 12. Pag. 259. ‖ Cum solum Romanum Pontificem pro tempore existentem tanquam authoritatem super omnia concilia habentem tam Conciliorum indicendorum plenum jus potestatem nedum ex sacrae Scripturae testimonio dictis sanctorum Patrum habere manifestè constet Conc. Lateran 5. Sess 11. Bulla Pastor aeternus Labb Collect. Tom. 14. Pag. 309. * Puto tamen quod si Papa moveretur melioribus rationibus authoritatibus quam Concilium quod standum esset sententiae suae Nam Concilium potest errare sicut alias erravit super Matrimonium contrahendam inter raptorem raptam Dictum Hieronymi melius sentientis postea praelatum fuit statuto Concilii Nam in concernentibus fidem etiam dictum unius privati praeferendum esset dicto Papae si ille moveretur melioribus rationibus novi veteris Testamenti quam Papa Nec obstat si dicatur quod Concilium non potest errare quia Christus oravit pro Ecclesiâ suâ ut non deficeret quare dico quod ●icet Concilium generale repraesentet totam Ecclesiam Universalem tamen in veritate ibi non est verè Universalis Ecclesia sed repraesentativè quia Universalis Ecclesia constituitur ex collatione omnium fidelium unde omnes fideles orbis constituunt istam Ecclesiam Universalem cujus caput sponsus est ipse Christus Papa autem est Vicarius Christi non vere caput Ecclesiae Et ista est illa Ecclesia quae errare non potest Unde possibile est quod vera fides Christi remanserit in uno solo ita quod verum est dicere quod fides non deficit in Ecclesiâ sicut jus Universitatis potest residere in uno solo aliis peccantibus Panormitan super S. Decret Tit. de Election Can. Significâsti Fol. 86. † Occam Dialog Lib. 5. Quaeritur utrum Papa canonice electus haereticari possit cap. 1 2 3 4 5. Utrum Collegium Cardinalium possit haereticâ pravitate maculari Cap. 6. c. Utrum Papa cum Collegio Cardinalium simul possit hereticâ pravitate maculari Cap. 10. Utrum Ecclesia Romana se● sedes Apostolica valeat in●ici haereticâ pravitate Cap. 11. Utrum Concilium Generale Ecclesiae in haereticam pravitatem labi possit Cap. 25. Utrum tota multitudo fidelium haereticari possit Cap. 29. † Restiterunt alii affirmantes errare posse Concilia jam errâsse ut Ariminense illud tam celebriter damnatum Ephesinum quoque secundum item Constantinopolitanum de ponendis imaginibus sed Aquisgranense cujus sententiae de Matrimonio raptae Hieronymi determinatio praeponitur Propterea si haec aberraverunt alia quoque errare posse dicunt Quâ de re fatentur nonnulli Concilia ea sive Universales Synodos in quibus Authoritas Pontificis summi non praesidet errare posse non autem ea quibus intervenit Instant illi ex adverso Ephesinum secundum legitimè fuisse congregatum praesidentibus etiam Legatis Pontificis nihilominus in eversion●m fidei agitatum in ejus correctionem à Leone Pontifice Chalcedonensem Synodum institutam Rursus quia dari remedia videntur dum Concilia discrepant cui videlicet standum adhaerendumque magis innuitur aiunt apertè etiam significatur aberrare Universalia Concilia posse J. Fran. Picus Mirand de Fide Ord. Credendi Theorem 4. Tom. 2. Pag. 259. Edit Basil * He says Dialogue 2d pag. 20. That the Church of England in the 6th Article of their 39. says We have no other Rule of Faith but Scripture as each person of sound Judgment in the Church understands it and what is proved by it This he repeats Dialog 3. Pag. 30. and several times afterwards whereas the words of the Article are these Holy Scripture containeth all things necessary to salvation so that whatsoever is not read therein nor may be proved thereby * is not to be required of any man that it should be believed as an Article of Faith or be thought requisite or necessary to salvation Where you see the Star there was in the Form in Edward the 6th's Reign this Clause inserted although it be sometimes received of the Faithful as godly and profitable for an Order and Comliness But where are the expressions or indeed the sense