is not Infallible F. The Question was Which was that Church A Friend of the Ladies would needs defend That not only the Roman but also the Greek Church was right B. § 4 When that Honourable Personage answered I was not by to hear But I presume he was so far from granting that only the Roman Church was right as that he did not grant it right and that he took on him no other defence of the poor Greek Church then was according to truth F. I told him That the Greek Church had plainly changed and taught false in a Point of Doctrine concerning the Holy Ghost and that I had heard say that even his Majesty should say That the Greek Church having erred against the Holy Ghost had lost the Holy Ghost B. § 5 You are very bold with His Majesty to relate him upon Hear-say My intelligence serves me not to tell you what His Majesty said But if he said it not you have been too credulous to believe and too sudden to report it Princes deserve and were wont to have more respect then so If His Majesty did say it there is Truth in the speech the Errour is yours only by mistaking what is meant by losing the Holy Ghost For a particular Church may be said to lose the Holy Ghost two ways or in two degrees 1 The one when it loses such special assistance of that Blessed Spirit as preserves it from all dangerous Errours and sins and the temporal punishment which is due unto them And in this sense the Greek Church did perhaps lose the Holy Ghost for they erred against him they sinned against God And for this or other sins they were delivered into another Babylonish Captivity under the Turk in which they yet are and from which God in his mercy deliver them But this is rather to be called an Errour circa Spiritum Sanctum about the Doctrine concerning the Holy Ghost then an Errour against the Holy Ghost 2 The other is when it loses not only this assistance but all assistance ad hoc to this that they may remain any longer a true Church and so Corinth and Ephesus and divers other Churches have lost the Holy Ghost but in this sense the whole Greek Church lost not the Holy Ghost For they continue a true Church in the main substance to and at this day though Erroneous in this Point which you mention and perhaps in some other too F. The Ladies Friend not knowing what to answer called in the Bishop who sitting down first excused himself as one unprovided and not much studied in Controversies and desiring that in case he should fail yet the Protestant Cause might not be thought ill of B. § 6 This is most true For I did indeed excuse my self and I had great reason so to do And my Reason being grounded upon Modesty for the most part there I leave it Yet this it may be fit others should know that I had no information where the other Conferences brake off no instruction at all what should be the ground of this third Conference nor the full time of four and twenty hours to bethink my self And this I take upon my Credit is most true whereas you make the sifting of these and the like Questions to the very Bran your daily work and came throughly furnished to the business and might so lead on the Controversie to what your self pleased and I was to follow as I could S. Augustine said once Scio me invalidum esse I know I am weak and yet he made good his Cause And so perhaps may I against you And in that I preferr'd the Cause before my particular Credit that which I did was with modesty and according to Reason For there is no reason the weight of this whole Cause should rest upon any one particular man And great reason that the personal defects of any man should press himself but not the Cause Neither did I enter upon this service out of any forwardness of my own but commanded to it by Supreme Authority F. It having an hundred better Scholars to maintain it then he To which I said there were a thousand better Scholars then I to maintain the Catholike Cause B. § 7 In this I had never so poor a Conceit of the Protestants Cause as to think that they had but an hundred better then my self to maintain it That which hath an hundred may have as many more as it pleases God to give and more then you And I shall ever be glad that the Church of England which at this time if my memory reflect not amiss I named may have far more able Defendants then my self I shall never envy them but rejoyce for her And I make no question but that if I had named a thousand you would have multiplied yours into ten thousand for the Catholike Cause as you call it And this confidence of yours hath ever been fuller of noise then proof But you proceed F. Then the Question about the Greek Church being proposed I said as before that it had erred B. § 8 Then I think the Question about the Greek Church was proposed But after you had with confidence enough not spared to say That what I would not acknowledge in this Cause you would wring and extort from me then indeed you said as before that it had erred And this no man denied But every Errour denies not Christ the Foundation or makes Christ deny it or thrust it from the Foundation F. The Bishop said That the Errour was not in Point Fundamental B. § 9 Num. 1 I was not so peremptory My speech was That divers Learned men and some of your own were of Opinion that as the Greeks expressed themselves it was a Question not simply Fundamental I know and acknowledge that Errour of denying the Procession of the Holy Ghost from the Son to be a grievous Errour in Divinity And sure it would have grated the Foundation if they had so denied the Procession of the Holy Ghost from the Son as that they had made an inequality between the Persons But since their form of speech is That the Holy Ghost proceeds from the Father by the Son and is the Spirit of the Son without making any difference in the Consubstantiality of the Persons I dare not deny them to be a true Church for this though I confess them an erroneous Church in this particular Num. 2 Now that divers Learned men were of Opinion that à Filio and per Filium in the sense of the Greek Church was but a Question in modo loquendi in manner of speech and therefore not Fundamental is evident The Master and his Scholars agree upon it The Greeks saith he confess the Holy Ghost to be the Spirit of the Son with the Apostle Galat. 4. and the Spirit of Truth S. John 16. And since Non est aliud it is not another thing to say The Holy Ghost is the Spirit of the Father and
if being called will not be of one mind Hath Christ our Lord saith he in this Case provided no Rule no Judge Infallibly to determine Controversies and to procure Unity and Certainty of Belief Indeed the Protestants admit no Infallible Means Rule or Judge but only Scripture which every man may interpret as he pleaseth and so all shall be uncertain Truly I must confess there are many Impediments to hinder the Calling of a General Councel You know in the Ancient Church there was hinderance enough and what hurt it wrought And afterward though it were long first there was provision made for frequent calling of Councels and yet no Age since saw them called according to that Provision in every Circumstance therefore Impediments there were enough or else some declined them wilfully though there were no Impediments Nor will I deny but that when they were called there were as many Practices to disturb or pervert the Councels And these Practices were able to keep many Councels from being all of one mind But if being called they will not be of one mind I cannot help that Though that very not agreeing is a shrewd sign that the other Spirit hath a party there against the Holy Ghost Now A. C. would know what is to be done for Re-uniting of a Church divided in Doctrine of the Faith when this Remedy by a General Councel cannot be had Sure Christ our Lord saith he hath provided some Rule some Judge in such and such like Cases to procure unity and certainty of Belief I believe so too for he hath left an Infallible Rule the Scripture And that by the manifest Places in it which need no Dispute no External Judge is able to settle Unity and Certainty of Belief in Necessaries to Salvation And in Non necessariis in and about things not necessary there ought not to be a Contention to a Separation Num. 4 And therefore A. C. does not well to make that a Crime that the Protestants admit no Infallible Rule but the Scripture only Or as he I doubt not without some scorn terms it beside only Scripture For what need is there of another since this is most Infallible and the same which the Ancient Church of Christ admitted And if it were sufficient for the Antient Church to guide them and direct their Councels why should it be now held insufficient for us at least till a free General Councel may be had And it hath both the Conditions which Bellarmine requires to a Rule Namely that it be Certain and that it be Known For if it be not certain it is no Rule and if it be not known 't is no Rule to us Now the Romanists dare not deny but this Rule is Certain and that it is sufficiently Known in the manifest Places of it and such as are necessary to Salvation none of the Antients did ever deny so there 's an Infallible Rule Num. 5 Nor need there be such fear of a Private Spirit in these manifest things which being but read or heard teach themselves Indeed you Romanists had need of some other Judge and he a propitious one to crush the Pope's more powerful Principality out of Pasce oves feed my sheep And yet this must be the meaning if you will have it whether Gideon's fleece be wet or dry Judg. 6. that is whether there be dew enough in the Text to water that sense or no. But I pray when God hath left his Church this Infallible Rule what warrant have you to seek another You have shewed us none yet what e're you think you have And I hope A. C. cannot think it follows that Christ our Lord hath provided no Rule to determine necessary Controversies because he hath not provided the Rule which he would have Num. 6 Besides let there be such a living Judge as A. C. would have and let the Pope be he yet that is not sufficient against the malice of the Devil and impious men to keep the Church at all Times from Renting even in the Doctrine of Faith or to soder the Rents which are made For Oportet esse Haereses 1 Cor. 11. Heresies there will be and Heresies properly there cannot be but in Doctrine of the Faith And what will A. C. in this Case do Will he send Christ our Lord to provide another Rule than the Decision of the Bishop of Rome because he can neither make Unity nor Certainty of Belief And as 't is most apparent he cannot do it de facto so neither hath he power from Christ over the Whole Church to do it nay out of all doubt 't is not the least reason why de facto he hath so little success because de Jure he hath no power given But since A. C. requires another Judge besides the Scripture and in Cases when either the time is so difficult that a General Councel cannot be called or the Councel so set that they will not agree Let 's see how he proves it Num. 7 'T is thus every earthly Kingdom saith he when matters cannot be composed by a Parliament which cannot be called upon all Occasions why doth he not add here And which being called will not always be of one mind as he did add it in Case of the Councel hath besides the Law-Books some living Magistrates and Judges and above all one visible King the Highest Judge who hath Authority sufficient to end all Controversies and settle Unity in all Temporal Affairs And shall we think that Christ the wisest King hath provided in his Kingdom the Church only the Law-Books of the Holy-Scripture and no living visible Judges and above all one Chief so assisted by his Spirit as may suffice to end all Controversies for Unity and Certainty of Faith which can never be if every man may interpret Holy Scripture the Law-Books as he list This is a very plausible Argument with the Many But the foundation of it is but a Similitude and if the Similitude hold not in the main the Argument's nothing And so I doubt it will prove here I 'le observe Particulars as they lie in order Num. 8 And first he will have the whole Militant Church for of that we speak a Kingdom But this is not certain For they are no mean ones which think our Saviour Christ left the Church Militant in the Hands of the Apostles and their Successors in an Aristocratical or rather a Mixt Government and that the Church is not Monarchical otherwise than the Triumphant and Militant make one Body under Christ the Head And in this sense indeed and in this only the Church is a most absolute Kingdom And the very Expressing of this sense is a full Answer to all the Places of Scripture and other Arguments brought by Bellarm. to prove that the Church is a Monarchy But the Church being as large as the world Christ thought it fitter to govern it Aristocratically by Divers
any Christian be offended that there should be a good end of Controversies Can you think of a better end than by a General Councel And if you have a most Gracious King inclined unto it as you say it was offered how can you acquit your selves if you do not consent Now here A. C. marvels what kinde of General Councel I would have and what Rules I would have observed in it which are morally like to be observed and make an end of Controversies better then their Catholike General Councels Truly I am not willing to leave A. C. unsatisfied in any thing Nor have I any meaning to trouble the Church with any New Devisings of mine Any General Councel shall satisfie me and I presume all good Christians that is lawfully called continued and ended according to the same course and under the same Conditions which General Councels observed in the Primitive Church which I am sure were Councels General and Catholike what ever yours be But I doubt that after all noise made about these Requisite Conditions A. C. and his Fellows will be found as much if not more defective in performance of the Conditions than in the Conditions themselves Well the Jesuite goes on for all this F. I asked the B. whether he thought a General Councel might erre He said it might B. § 31 I presume you do not expect I should enter into the Proof of this Controversie Whether a General Councel may erre in Determination or not Your self brought no Proof that it cannot and till that be brought my speech is good that it can and yet I hope to be found no Infringer of any Power given by Christ to his Church But it seems by that which follows you did by this Question Can a General Councel erre but seek to win ground for your other which follows F. If a General Councel may erre what nearer are we then said I to unity after a Councel hath determined Yes said he although it may erre yet we should be bound to hold with it till another come to reverse it B. § 32 Num. 1 Whether a General Councel may erre or not is a Question of great Consequence in the Church of Christ. To say it cannot erre leaves the Church not onely without Remedy against an Errour once determined but also without sense that it may need a Remedy and so without care to seek it which is the misery of the Church of Rome at this day To say it can erre seems to expose the members of the Church to an uncertainty and wavering in the Faith to make unquiet Spirits not onely to disrespect former Councels of the Church but also to slight and contemn whatsoever it may now Determine into which Errour some Opposers of the Church of Rome have fallen And upon this is grounded your Question Wherein are we nearer to unity if a Councel may erre But in relating my Answer to this you are not so candid for my words did not sound as yours seem to do That we should hold with the Councel erre or not erre till another came to reverse it As if Grounds of Faith might vary at the Racket and be cast of each side as a cunning hand might lay them Num. 5 You forget again omit at least and with what minde you best know the Caution which I added For I said The Determination of a General Councel erring was to stand in force and to have External Obedience at the least yeelded to it till Evidence of Scripture or a Demonstration to the Contrary made the Errour appear and until thereupon another Councel of equal Authority did reverse it And indeed I might have returned upon you again If a General Councel not Confirmed by the Pope may erre which you affirm to what end then a General Councel And you may answer Yes For although a General Councel may erre yet the Pope as Head of the Church cannot An excellent means of Unity to have all in the Church as the Pope will have it what ever Scripture say or the Church think And then I pray to what end a General Councel Will his Holiness be so holy as to confirm a General Councel if it determine against him And as for Bellarmines Reasons why a General Councel should be useful if not necessary though the Pope be Infallible they are so weak in part and in part so unworthy that I am sorry any necessity of a bad Cause should force so Learned a man to make use of them Num. 3 Here A. C. tels me The Caution mentioned as omitted makes my Answer worse then the Jesuite related it And that in two things First in that the Jesuite relates it thus Although it may erre but the Caution makes it as if it did actually erre Secondly in that the Jesuite relates That we are bound to hold it till another come to reverse it that is we not knowing whether it do erre or not but onely that it may erre But the Caution puts the Case so as if the Determination of a General Councel actually erring were not ipso jure invalid but must stand in force and have external Obedience yeelded to it till not onely moral Certainty but Evidence of Scripture or a Demonstration to the Contrary make the errour appear And when it appears we must yeeld our Obedience till a Councel of equal Authority reverse it which perhaps will not be found in an whole Age. So either the Jesuite relates this speech truly or less disgracefully And A. C. thinks that upon better Judgement I will not allow this Caution Truly I shall not thank the Jesuite for any his kindness here And for the Caution I must and do acknowledge it mine even upon advisement and that whether it make my Answer worse or better And I think farther that the Jesuite hath no great Cause to thank A. C. for this Defence of his Relation Num. 4 First then the Jesuite so says A. C. doth in his Relation make it but a supposition That a General Councel may erre But the Caution expresses it as actually erring True But yet I hope this Expression makes no General Councel actually erre And then it comes all to one whether I suppose that such a Councel may erre or that it do erre And 't is fitter for clearing the Difficulties into which the Church falls in such a Case to suppose and more then a supposition it is not a General Councel actually erring then as only under a Possibility of Erring For the Church hath much more to do to vindicate it self from such an Errour actually being than from any the like Errour that might be Num. 5 Secondly A. C. thinks he hath got great advantage by the words of the Caution in that I say A General Councel erring is to stand in force and have external Obedience at least so far as it consists in silence Patience and forbearance yeelded to it till Evidence of Scripture or a Demonstration
by Apostolical Authority by Bellarmine's own rule For it hath a Beginning Thirdly I observe too that Bellarmine cannot well tell where to lay the foundation of Purgatory that it may be safe For first he labours to found it upon Scripture To that end he brings no fewer then ten places out of the Old Testament and nine out of the New to prove it And yet fearing lest these places be strained as indeed they are and so too weak to be laid under such a vast pile of Building as Purgatory is he flies to unwritten Tradition And by this Word of God unwritten he says 't is manifest that the Doctrine of Purgatory was delivered by the Apostles Sure if Nineteen places of Scripture cannot prove it I would be loth to flie to Tradition And if Recourse to Tradition be necessary then certainly those places of Scripture made not the proof they were brought for And once more how can Bellarmine say here That we finde not the Beginning hujus dogmatis of this Article when he had said before that he had found it in the Nineteen places of Scripture For if in these places he could not finde the beginning of the Doctrine of Purgatory he is false while he says he did And if he did finde it there then he is false here in saying we finde no beginning of it And for all his Brags of Omnes Veteres all the Ancient Greek and Latine do constantly teach Purgatory Yet Alphons à Castro deals honestly and plainly and tells us That the mention of Purgatory in Ancient Writers is ferè nulla almost none at all especially in the Greoks And he addes That hereupon Purgâ—tory 〈◊〉 not believed by the Graecians to this very day And what noâ— I pray after all this may I not so much as delâ—berately doubt of this because 't is now Defined and but now in a manner and thus No sure So A. C. tells you Doubt No For when you had fooled the Archbishop of Spalatâ— back to Rome there you either made him say or said it for him for in Print it is and under his Name That since 't is now defined by the Church a man is as much bound to believe there is a Purgatory as that there is a Trinity of Persons in the Godhead How far comes this short of Blasphemy to make the Trinity and Purgatory things alike and equally Credible Num. 18 Yea but A. C. will give you a Reason why no man may deliberately doubt much less deny any thing that is defined by a General Councel And his Reason is Because every such doubt and denyal is a breach from the one saving faith This is a very good reason if it be true But how appears it to be true How why it takes away saith A. C. Infallible credit from the Church and so the Divine Revelation not being sufficiently applied it cannot according to the ordinary course of Gods providence breed Infallible Belief in us Why but deliberately to doubt and constantly to deny upon the grounds and in the manner aforesaid doth not take away Infallible credit from the whole Church but onely from the Definition of a General Councel some way or other misled And that in things not absolutely Necessary to all mens Salvation for of such things A. C. here speaks expresly Now to take away Infallible credit from some Definitions of General Councels in things not absolutely necessary to Salvation is no breach upon the one saving Faith which is necessary nor upon the Credit of the Catholike Church of Christ in things absolutely necessary for which onely it had Infallible assistance promised So that no breach being made upon the Faith nor no Credit which ever it had being taken from the Church the Divine Revelation may be and is as sufficiently applied as ever it was and in the ordinary course of Gods providence may breed as Infallible belief in things necessary to Salvation as ever it did Num. 19 But A. C. will prove his Reason before given and therefore he asks out of S. Paul Rom. 10 Now shall men believe unless they hear How shall they hear without a Preacher And how shall they preach to wit Infallibly â—â—less they be senâ— that is from God and infallibly assisted by his Spirit Here 's that which I have twice at least spoken to already namely That A. C. by this will make every Priest in the Church of Rome that hath Learning enough to preach and dissents not from that Church an Infallible Preacher which no Father of the Primitive Church did ever assume to himself nor the Church give him And yet the Fathers of the Primitive Church were sent and from God were assisted and by God and did sufficiently propose to men the Divine Revelation and did by it beget and breed up Faith saving Faith in the Souls of men Though no one among them since the Apostles was an Infallible Preacher And A. C. should have done very well here to have made it manifest That this Scripture How shall they preach to wit infallibly is so interpreted by Union Consent of Fathers and Definitions of Councels as he bragged before that they use to interpret Scripture For I do not finde How shall they preach to wit Infallibly to be the Comment of any one of the Fathers or any other approved Author And let him shew it if he can Num. 20 After this for I see the good man is troubled and forward and backward he goes he falls immediately upon this Question If a whole General Councel defining what is Divine Truth be not believed to be sent and assisted by Gods Spirit and consequently of Infallible Credit what man in the world can be said to be of Infallible Credit Well first A. C. hath very ill luck in fitting his Conclusion to his Premises and his Consequent to his Antecedent And so 't is here with him For a General Councel may be assisted by God's Spirit and in a great measure too and in a greater than any private man not inspired and yet not consequently be of Infallible credit for all assistance of God's Spirit reaches not up to Infallibility I hope the Antient Bishops and Fathers of the Primitive Church were assisted by God's Spirit and in a plentiful measure too and yet A. C. himself will not say they were Infallible And secondly for the Question it self If a General Councel be not what man in the world can be said to be of Infallible Credit Truly I 'll make you a ready Answer No man Not the Pope himself No Let God and his Word be true and every man a Lyer Rom. 3. for so more or less every man will be found to be And this is neither dammage to the Church nor wrong to the person of any Num. 21 But then A. C. asks a shrewder Question than this If such a Councel lawfully called continued and confirmed may erre in
fidem non dederunt Non ab Imperatore Sigismundo Ille enim dedit fidem sed non violavit Ibid. §. 7. But all men know that the Emperor was used by the Fathers at Constance to bring Husse thither Sigismundus Hussum Constantiam vocat missis Litaris publicâ fide cavet mense Octob. Anno 1414. c. Edit in 16. Et etiamsi Primò graviter tulit Hussi in carcerationem tamen cum dicerent Fidem Haereticis non esse servandam non modò â—â—mi sit Offensionem sed primus â—â—â—rbè in eum pronunci avit Ibid. This is a mockery And Becaâ—us his Argument is easily turned upon himself For if the Fathers did it in cunning that the Emperor should give Safe-conduct which themselves meant not to keep then they broke Faith And if the Emperor knew they would not keep it then he himself broke faith in giving a Safe-Conduct which he knew to be invalid And as easie it is to answer what Becanus adds to save that Councels Act could I stay upon it Fides Haereticis data servanda non est sicut nec Tyrannis Piratis caeteris publicis praedonibus c. Simanca Iustit Tit. 46. §. 51. And although Becanus in the place above cited §. 13. confidently denies that the Fathers at Constance decreod No saith to be kept with Hereticks and cites the words of the Councel Sess. 19. yet there the very words themselves â—ave it thus Posse Concitium eos punire c. etiamsi de salvo conductu confisi ad locum vinerint Judicii c. And much more plainly Simanca Instit. 46. §. 52. Jure igitur Haeretici quidam gravissimo Concilii Constantiensis Judicio legitimâ flammâ concremati sunt quamvis promissa illis securit as fuisset So they are not only Protestants which charge the Councel of Constance with this Nor can Becanus say as he doth Afferâ—ant uno consensu omnes Catholici fidem Haeâ—eticis servandam esse For Simanca denies it And he quotes others for it which A. C. would be â—oath should not be accounted Catholikes But how faithfully Simanca says the one or Becanus the other let them take it between them and the Reader be judge In the mean time the very Title of the Canon of the Councel of Constance Sess. 19. is this Quod non abstantibus salvis conductibus Imperatoris Regum c. possit per Judicem competentem de Haeretica pravitate inquiri ‖ For so much A. C. confesses p. 4â— For if they should give way to the altering of one then why not of another and another and so of all And â—he Trent-Fathers in a great point of Doctrine being amazed and not knowing what to answer to a Bishop of their own yet were resolved not to part with their common error Certum tamen erat Doctrinam eam non probare sed quam antea didicissent firmitèr teâ—ere c. Hist. Con. Trid. L. 2 p. 277 Edit Leyd â—6â—2 A. C. p. 57. †Biseeching God to inspire continually the Universal Church with the Spirit of Truth Unity and Concord c. In the Prayer for the Militant Church And in the third Collect on Good-Friday A. C. p. 57. * Campian Praesat Rationibus praefixâ †§. 26. Nu. 1. * §. 21. N. 6. †Modo ea quae ad Cathedram pertinent recta praecipiant S. Hier. Ep. 236. ‖ L. 4. Instit. c. 1. § 13 c. * Ep. 48. A malis piscibus corde semper moribus seâ—arantâ—â— c. corporalem separationem in littore marie hoc est in fine saetuli expectant †Vix ullum peccatum sola Haerest exceptâ cogitati potest quo illa Sedes turpiter maculata non fuerit maximè ab Anno 800. Relect. Cont. 1. q 5. Art 3. ‖ Biel. in Can. Miss Lect. 23. * Stel in S. Luc. c. 22. Almain in 3. Sent. d. 24. q. 1. fine Multae sunt Decretales berâ—ticae c. And so they erred as Popes * Eph. 1. 23. * S. Aug. Epist. 50. Et itâ—rum Columbae non sunt qui Ecclesiam dissipant Accipitres sunt Milvi sunt Nâ—â—â—aniâ—â— Columba c. S. Aug. tract 5. iâ— S. John A. C. p. 55. A. C. p. 56. †3 Reg. 12. 27. a Hos. 4. 15. b Super Haereticis prona intelligentia est S. Hier. Ibid. c Non tamâ—â— cessavit Deus populum hunc arguâ—râ— per Prophetas Nam ibi extiterunt Magni illâ— insignes Prophetae Elias Elizaeus c. S Aug. L. 17. de Civit. Dei â— 22. Multi religiosè intra se Dâ—i cultum babebant c. De quo numero â—â—â—â—mve Posteris septem illa â—illiâ— fuissâ—â—tatuo qâ—â— iâ— Persecutione sub Aâ—habâ— Deum siâ—i aâ— Idâ—lolatrâ—â— immunes reservârunt nec genua ante Baal flexerunt Fran. Monceius L. 1. de Vit. Aureo c. 12. d 3 Reg. 17. sub Achaâ—o e 4 Reg. 3. sub Jehoram â—ilio Achabi f 3 Reg. 19 18. g Hos. 9. 17. * 4 Reg. 9. 6. * Non â—portuit ad hoc eâ—s vocare qâ—um Authoritas fuâ—rit publicaâ—di apud Ecclesiam Romanam prâ—â—ipâ—è cum unicuique etiam particulari Ecclesiae liâ—â—at id quod Catholicum est promâ—lgare Alb. Magn. in 1. Dest 11. A. 9. * Non â—â—rare convâ—â—it Popae â—t est Caput â—â—â—â—aâ— L. â— de Rom. Poâ—t c. 3. †L. 2. de Câ—riâ—tâ— c. 〈◊〉 â— Quande auâ—â—m So you cannot find Records of your own Truthe which are far more likely to be kept but when Errors are eâ—ept 〈◊〉 wâ— must be bound to tell the place and the time and I know not what of their Beginnings or else they are â—ot Errors As if some Errors might not want a Record as well as some Truth †Omninò rectè nisi excepisset c. Net consideravit quanti referat concederi Ecclesiis particularibus jus condendorum Canonum de Fide inconsultâ Romanâ Sede quod nunquam licuit nunquant factum est c. Capel de Appellat Eccl. Africanae c. 2. Nu. 12. ‖ Rex coâ—â—itetur se voensse Concilium tertium Tolet anum Quia dâ—â—â—rsâ—s retro temporibus Haeresis immineâ—s in tota Eclesia Catholica agere Synodica Negotia denegabat c. Concâ—l Toleâ—an tertium Can. 1. S. James 1. 20. * §. 24. Nu. 2. †Nole tamen dicere quin in multis partibus possit Ecclesia per suas partes reformari Imò hoc necesse esset sed ad hoc agendum sufficerent Concilia Provincialia c. Gerson Tract de Gen. Concil unius obedientiae parte 1. p. 222. F. ‖ Omnes Ecclesiae status aut in Generali Concilio reformetis aut in Concilus Provincialibus reformari mandetâ—s Gerson Declarat Defectuum Virorum Ecclesiasticorum par 1. pag. 209. B. * Concil Rom. 2. sub Sylvestro †Concil Gang. Can. 1. ‖ Con. Carth. 1. Can. 1. * Con. Aquiliens †Con. Carth. 2. Can. 1. * Quaedam de causis fidei unde nunc Quaestio