Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	divine_a	faith_n	revelation_n	3,458	5	9.7228	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00797	True relations of sundry conferences had between certaine Protestant doctours and a Iesuite called M. Fisher (then prisoner in London for the Catholique fayth:) togeather with defences of the same. In which is shewed, that there hath alwayes beene, since Christ, a visible church, and in it a visible succession of doctours & pastours, teaching the vnchanged doctrine of fayth, left by Christ and his apostles, in all points necessary to saluation and that not Protestants, but only Roman Catholiques haue had, and can shew such a visible church, and in it such a succesion of pastours and doctours, of whome men may securely learne what pointe of fayth are necessary to saluation. / By A.C.	A. C.; Sweet, John, 1570-1632, attributed name.; Floyd, John, 1572-1649, attributed name.; Fisher, John, 1569-1641, attributed name.	1626 (1626)	STC 10916.5; ESTC S118355	64,677	92

points To take c. 109 29 but say and say 117 32 it seemeth It seemeth 118 1 notable not able 119 9 hunreds hundreds 131 29 found in sound in 140 27 be nameth he nameth 146 3 Fayh Fayth 147 19 Traditions The Traditions the 151 19 defined defined 153 13 had dele parenthesim 163 31 vncharitable vncharitably THE OCCASION OF A Certaine Conference had betvveene D. Francis White and M. Iohn Fisher. THE Occasion of this Conference was a certaine writtē Paper giuen by M Fisher to an honble Lady who desired somthing to be briefly writtē to proue the Catholique Roman Church Faith to be the only right The Copie of this Paper is as followeth FIRST It is certaine that there is one and but one true diuine infallible Faith without which none can please God or attayne Saluation 2. This one true diuine infallible Faith is wholy grounded vpon the authority of Gods word and in this it differeth not only from all humane sciences bred by a cleere sight or euident demonstration and from humane opinion proceeding from probable arguments or coniectures from humane Faith built vpon the authority of Pithagoras his Ipse dixit or the word of any other man but also from all other diuine knowledge had either by cleere vision of the diuine Essence which Saints haue in heauen or by cleere reuelation of diuine Mysteries which some principall persons to wit Patriarkes and Prophers and Apostles had on earth and also from that Theologicall discursiue knowledge which learned men attaine vnto by the vse of their naturall wit in deducing Conclusions partly out of the foundations of supernaturall Faith partly out of principles of naturall reason From all these kindes of knowledge I say that one true diuine and infallible Faith differeth in that it is grounded wholly vpon the authority of the VVord of God as humane fallible Faith is grounded vpon the authority of the VVord of Man 3. This VVord of God vpon which diuine infallible faith is grounded is not only the word of God Increate or the prime Verity but also the word Created or Reuelation proceeding from that prime Verity by which the truth of Christian mysteries by Christ who is true God was first made manifest to the Apostles and other his Disciples partly by the exteriour preaching of his owne mouth but chiefly by the inward reuelation of his eternall heauenly Father and by the inspiration of the holy Ghost Secōdly It was made knowne to others liuing in those dayes partly by owtward preaching partly by the writinges of the aforesaid Apostles and Disciples to whome Christ gaue lawfull mission commission to teach saying Teach all nations promising that himselfe would be with them all dayes vnto the end of the world and that his holy Spirit should assist them and teach them and consequently make them able to teach others all Truth in such sort as whosoeuer should heare them should heare Christ himself and so should be made docibles Dei and as the Prophet foretould docti à Domino and as S. Paul speaketh of some Epistola Christi the epistle of Christ written not with inke but with the spirit of God Whence appeareth that not only the Word Increate but also the Word Created may be truly sayd to be the Foundation of our Faith and not only that Word which was immediatly inspired by the heauenly Father or by the holy Ghost in the hartes of the Apostles and other Disciples who liued in our Sauiours dayes but also the Word as well preached as written by the Apostles and also that Word which by the preaching and writing of the Apostles was by the holy Ghost imprinted in the hartes of the immediate hearers who were therupon said to be the Epistles of Christ as I haue already noted 4. This Word of God which I call Created to distinguish it from the word Increate being partly preached partly written partly inspired or imprinted in manner aforesaid was not to cease at the death of the Apostles and Disciples and their immediate hearers but by the appointment of God who would haue all men to be saued and come to the knowledge of the Truth was to be deriued to posterity not by new immediate reuelations or Enthusiasmes nor by sending Angells to all particuler men but by a continuated succession of Visible Doctours and Pastors and lawfully-sent Preachers in all ages who partly by Transcripts of what was written first by the Apostles but cheifly by Vocall preaching of the same doctrine without change which the Pastors of euery age successiuely one from another receaued of their predecessors as they who liued in the age next to the Apostles dayes receaued it from the Apostles as a sacred Depositum to be kept and preserued in the Church maugre all the assaultes of Helly gates which according to Christs promise shall neuer preua-le against the Church Whence followeth that not only for 400. or 500. or 600. yeares but in al ages since Christ there was is and shal be the true Word of God preached by visible Doctours Pastors and lawfully sent Preachers so guided by Christ and his holy spirit that by them people of euery Age were are and shal be sufficiently instructed in true diuine infallible Faith in all thinges necessary to Saluation to the intent that they may not be little ones wauering nor carried about with euery winde of new doctrine which being contrary to the ould and first receaued must needs be false 5. Wheras by this which is already said which if need be may be morefully proued it apeareth first that there is one true diuine infallible Faith necessary to saluation Secōdly that this Faith is wholy grounded vpon the word of God Thirdly that this word of God is not only the word Increate but also the word Created either inwardly inspired or outwardly preached or written continued without change in one or other continued succession of Visible Pastors Doctours and lawfully-sent Preachers rightly teaching by the direction of Christ and his holy spirit the said word of God wheras I say all this doth most euidently appeare by this which is already sayd That I may proue the Romā Church only and those who consent and agree in doctrine of Faith with it to haue that one true diuine infallible Faith which is necessarie to saluation Thus I dispute If it be needfull that there should be one or other continuall succession of Visible Pastors in which and by which the vnchanged word of God vpon which true diuine infallible Faith is grounded is preserued and preached and no other succession besides that of the Roman Church and others which agree in Faith with it can be shewed as if any such were may be shewed out of approued Histories or other ancient monuments Then without doubt the Roman Church only and such as agree with it in Faith haue that true diuine infallible Faith which is necessary to saluation But there must be

formall reason in all and applyed sufficiently by the same meanes to all would easily belieue all But so long as they do not belieue all in this sort but will as all Heretiques do make choyse of what they will and what they will not belieue without relying vpō the Infallible authority of the Cath. Church they cannot haue that One Soule-sauing Fayth which all good Catholique Christians haue in any one article of Fayth For although they belieue the same truth which other good Catholiques do in some Articles yet not belieuing them for the same formall reason of diuine reuelation sufficiently applyed by Infallible Church-authority but either for some other formall reason or at least not for this reason sufficiently applyed they cannot be sayd to haue one and the same Infallible diuine Fayth which other good catholique christians haue who do belieue those Articles not for any other formall reason beside the diuine reuelation applyed sufficiently and made knowne to them not by their owne fancie or the fallible authority of humaine deductions but by the infallible authority of the church of God that is of men infallibly assisted by the Spirit of God as all lawfully called continued and confirmed Generall councells are assisted Whence I gather that although euery thing defined to be a diuine truth in Generall councells is not absolutly necessary to be expresly knowne and actually belieued as some other truthes are by all sorts yet no man may after knowledge that they are thus defined doubt deliberatly and much lesse obstinatly deny the truth of any thing so defined For euery such doubt and denyall is a breach from that one sauing Fayth which other good christians haue in regard it taketh away infallible credit from the church and so the diuine reuelation being not by it sufficiently applyed it cannot according to the ordinary course of Gods prouidence breed infallible belief in vs for as S. Paul Rom. 10. saith How shall they belieue vnles they heare how shall they heare without a Preacher how shall they preach to wit infallibly vnles they be sent to wit from God and infallibly assisted by his spirit And if a whole Generall councell defining what is diuine truth be not belieued 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 or if such a Councell lawfully called continued and confirmed may erre in defining any one diuine truth how can we be Infallibly certaine of any other truth defined by it for if it may erre in one why not in another and another and so in all or how can we according to the ordinary course be infallibly assured that it erreth in one and not in another when it equally by one and the same authority defineth both to be diuine truthes for if we leaue this to be examined by any priuate man this examination not being infallible had need to be examined by another and this by another without end or euer coming to infallible Certainty necessarily required in that One Fayth which is necessary to saluation and to that peace and Vnity which ought to be in the Church It is not therefore as the Chaplain would perswade the fault of councells definitions but the pride of such as will preferr and not submit their priuate Iudgments that lost continueth the losse of peace and vnity of the Church and the want of certainty in that one aforesaid soule-sauing Fayth the which how far it doth extend is indeed as the Chaplain pag. 73. confesseth no work for his penne but is to be learned of that one Holy Catholique Apostolique alwayes Visible and Infallible Roman Church of which the La. once doubting resteth now fully satisfied that in it she may learne all truth necessary to saluation and that out of it there is no ordinary meanes sufficient to teach her the right way of saluation And therefore the Iesuit might well say as he did in the Relation that the La. was by this a former conference satisfied of the truth of Roman Religion g The Chaplain vpon this last clause saith that he is sure she wil be better able to answer for her coming to church thē for her leauing the church of England following the superstitions and Errours of the Church of Rome But he neither proueth nor can proue that it is lawfull for one perswaded especially as the Lady is to goe to the Protestant Church which were to halt on both sides to serue two Maisters to dissemble with God and the world to professe outwardly a Religion in conscience knowne to be false neyther doth he or can he proue any superstition or errour to be in Romane Religion but by presuming with intolerable pride to make himself or some of his fellowes iudge of Controuersies and by taking authority to censure all to be superstition and errour which suteth not with his fancy although it be generally held or practised by the vniuersall church which in S. Augustins Iudgment is most insolent madnes Ephes. 4. 11. Matt. 16. 1● Luc. ●2 3● 〈◊〉 ●0 18.

nobis tenetur veritas cùm id facimus quòd vniuersae placet Ecclesiae quam earundem scripturerum commend at authoritas We hold the verity of Scriptures when we do that which pleaseth the whole Church which the authority of the same scriptures doth commend But what answere the chaplaine can make I cannot easily guesse vnles with vs he acknowledg authority of church-tradition to be necessary in this case p The Iesuite did not aske this question as doubting of the diuine authority of Scripture but to make it seene that beside scripture which the B. sayd was the Onely foundation of Faith there must be admitted some other foundation to wit Vnwritten Tradition and this of infallible authority to assure vs infallibly that these Bookes are diuine which to be diuine is one point infallibly belieued by diuine Faith and yet cannot be infallibly proued out of Onely Scripture therefore Onely Scripture cannot be sayd as the B. said to be the Onely foundation of Fayth or of euery point belieued by Faith I hope the Chaplaine who is so carefull to auoyd all suspition of being familiar with impiety as he would haue no question moued about this point vpon any termes or pretence will not be so impious as to say That to belieue these bookes to be diuine scripture is not a point of diuine Faith or that this point being so important as it is to be most firmely belieued is belieued by diuine Faith without any ground or foundation or without a sufficiēt infallible diuine foundatiō of Gods word written or vnwritten Sith therfore this is a point of Faith hath a foundation yea an infallible foundation it is not against either art or equity or piety for confutation of Error and confirmation of Truth to enquire what particuler foundation of Gods word written or vnwritten doth assure vs infallibly that these particuler bookes containe the sole and whole truth of God belieued by christian Fayth Neyther need any be troubled or endangered by this question but such as not finding any sufficient foundation in gods word written do pertinaciously resolue not to belieue any thing to be Gods word which is not written Those that belieue that there is a word of God partly written and partly vnwritten according to that of S. Paul 2. Thess. 2. Hold the Traditions whether by our word or Epistle do easily without too much turning in a wheele or circle answere the question See the Reply to M. Wotton M. White in the Introduction of which mention is made in the Relation where this and diuers other important matters pertayning to the drift of this Conference are handled at large q The Chaplaine saith that some body tould him that the B. vntied the knot But why doth not the Chaplaine tell how he did vntie the knot It seemeth the knot was not well vntied when the Iesuite had a Reply so ready as is insinuated by his only going againe and reading in the Book which he had so rudely writen Although a Praecognitum in faith need not be so cleerly knowne as a praecognitum in science yet there must be this proportion that as primum praecognitum the first thing foreknowne in a science must be primò cognitum first knowne must not need another thing pertayning to that science to be priùs cognitum knowne before it So if in Faith the Scriptures be the first and only foundation and consequently the first thing knowne primùm praecognitum it must be in Faith primò cognitum first knowne and must not need any other thing pertayning to Faith to be priùs cognitum knowne before it so Church-Tradition which is one thing pertayning to Fayth could not as the Chaplain saith it is and as indeed it is be knowne first and be an Introduction to the knowledge of Scripture Moreouer like as sciences which suppose a principle proued in a higher science cannot haue certainty of that principle but either by hauing seene that principle euidently proued by other principles borrowed of that higher science or by giuing credit to some that haue seene or haue by succession receiued it from others that haue seene it euidently so proued So Faith cannot haue certainty of her first principles but either by seeing proof from the knowledg of the Blessed which ordinarily no mā now seeth or by giuing credit immediatly to some who haue seene as to Christ who cleerly saw or to the Apostles to whom cleere reuelation I say cleere in attestante was made or by giuing credit to others who by succession haue had it from the first seers In which last case the certainty of these principles can be no greater then is the authority of that succession If it be meerely humane and fallible the science and Faith is humane and fallible Neither can either science or Faith be diuine and infallible vnlesse the authority of that succession be at least in some sort diuine and infallible The chaplain therefore who as it seemeth will not admit church-Tradition to be in any sort diuine and infallible while it doth introduce the beliefe of scriptures to be diuine bookes cannot sufficiently defend the Faith introduced of that point to be infallible vnles he admit an infallible impulsion of the priuate spirit ex parte subiecti without any infallible sufficiently applied reason ex parte obiecti which he seemeth not not hath reason to doe 〈◊〉 this were to open the gap to Enthusiasms of all vpstart Anabaptists and would take away due proportion of Obiect and Subiect and the sweet order of things which diuine prouidence hath appointed It may be that if he would but consider the Tradition of the Church not only as of a Company of fallible men in with sort the authority of it is but humaine and fallible but also as it is the Tradition of a Company which by it owne light sheweth it self to be assisted by Christ and his holy Spirit farre more cleerely then Scripture by it owne light doth shew it selfe to be the infallible word of God he would find no difficulty in that respect to account the authority of Church-Tradition to be infallible and consequently not only able to be an Introduction but also an infallible motiue reason or at least condition ex Parte obiecti to make both it self and the bookes of Scripture appeare infallibly though obscurely to our soule disposed and illuminated by Gods spirit to haue in them diuine and infallible authority and to be worthy of diuine and infallible credit sufficient to breed in vs diuine and infallible Fayth Neither do I see why the Chaplain may not consider the Tradition of the present Church these two waies as well as the present scriptures printed and approued by men of this age For if the scriptures printed and approued by men of this age must be considered not onely as printed or approued by men in regard the credit giuen to them thus considered can be no more then humane but also as printed and by

as superstitious and the doctrine as erroneous in Fayth yea as hereticall and euen Antichristian All this considered the B. hath no cause to be hartily angry either with the Iesuite for relating or with himself for granting Protestants to haue made a rent or diuision from the Rom. church but might with a safe conscience yet further grant as one did was it not He to an Honorable person That it was ill done of those who did first make the s●paration Which is most true both in regard there can be no iust cause to make a schisme and diusion from the whole Church for the whole Church cannot vniuersally erre in doctrine of Fayth and other iust cause there is none and also for that those who first made the separation Luther and his Associates gaue the first cause in manner aforesayd to the Rom. church to excommunicate them as by our Sauiours warrant she might when they would not heare the church which did both at first seeke to recall them from their nouel● opinions and after their breach did permit yea inuite them publikely with safe conduct to Rome to a Generall Councell and freely to speake what they could for themselues And I make no doubt so farre is the Rom. Church from being cause of continuance of the schismes or hinderance of Re-union that it would yet if any hope may be giuen that Protestantes will sincerely seeke nothing but truth and peace giue them a free hearing with most ampie safe conduct which is more then euer we English catholiques could obtayne although we haue made offers diuers times to come to publique Dispute first in Queene Elizabeth her dayes and also in his Maiesties that now is only requiring the Princes word for our safe●y and equality of Conditions of the dispute Vnto which offer our Aduersaries neuer did nor euer will giue good Answere As one saith Honestum responsum nullum dabunt praeter vnum quod numquam dabunt Regina Rex spondet Aduola Camp inrat Acad. red t This question the Iesuite made chiefly against that part of the B. his last speach in which he said There were errours in doctrine for if the B. meant as the Iesuite vnderstood him to meane that there were errours of doctrine of Fayth in the Generall Church neuer did any lawfull competent Iudge so censure neither can it so be No power in Earth or Hell it self can so far preuayle against the Generall Church of Christ built vpon a Rock as to make it or the pastours thereof erre generally in any one point of diuine truth Christs promises stand Matth 16. 28. Luc. 22. Ioan. 14. 16. and will neuer permit this no not in Antichrists dayes Particuler Pastors and Churches may fall into Heresy or Apostasy but the whole Church cannot It may sometyme not expresly teach or know all diuine truthes which afterwards it may learne by study of Scriptures and otherwayes but it neuer did nor can vniuersally by its full authority teach any thing to be diuine truth which is not and much lesse any thing to be a matter of Fayth which is contrary to diuine truth either expressed or inuolued in Scriptures rightly vnderstood So as no reformation of Fayth can be needfull in the Generall Church but only in particuler Churches in which case also when the need is onely questionable particuler Pastours or Churches must not take vpon them to iudge and condemne others of errour in Fayth but as S. Irenaus intimateth must haue recourse to that Church which hath more powerfull Principality the Church of Rome and to her Bishop being Cheife Pastour of the whole Church as being Successour to S. Peter To whom Christ promised the Keyes Math. 16. For whom Christ prayed that his Fayth might not faile Luc. 22. and whom he charged to confirme his brethren and to feed and gouerne the whole flock lambes and sheep loan 21. people and Pastours subiects and superiours which he shall neuer refuse to do in such sort as that this neglect shall be a iust Cause for any particuler man or Church to make a schisime or separation of himself and others from the whole Generall Church vnder pretence of Reformation either of manners or of Fayth Protestants therefore did ill in first deuiding themselues from the Generall Church and do still ill in continuing deuided from it Neither can those Protestants be excused from intolerable pride insolent madnes who presume to be Accusers Witnesses Iudges Executioners of the sentence pronounced by themselues against the Church in Generall and against the principall and Mother Church and the B. of Rome which is and ought to be their Iudge in this case For although it be against equity that Subiects and Children should be accusers witnesses iudges and executioners against their Prince and Mother in any case yet it is not absurd that in some case the Prince or Mother may accuse witnesse iudge and if need be execute Iustice against vniust or rebellious subeuects or euill children u It is true when the Question is about the Generall Fayth of the church the matter may be made most firme if the church in a Generall Coūcell with the full authority of her cheif Pastour and all other Pastours whome all people must obey Rom. 13. Hebr. 13. decree what is to be held for diuine truth by Visum est spiritui sancto nobis Act. 15. and by adding Anathema to such as resist this Truth For if this be not firme and infallible what can be so firme and well founded in the church which vnder pretext of seeming euidēt Scripture or demonstration may not be shaken and called in question by an erring disputer For if all Pastours being gathered togeather in the name of christ praying vnanimiter for the promised Assistance of the Holy Ghost making great and diligent search and examination of the Scriptures and other grounds of Fayth and hearing ech Pastour declare what hath been the ancient Tradition of his church shall in fine conclude and decree in manner aforesaid what is to be held for diuine truth If I say the Councell in this decree may erre and may be controlled by euery particuler or any particuler vnlearned or learned man or church pretending euident text of Scripture or cleere demonstration supple Teste Iudice seipsis what can remaine firme or certaine vpon Earth which may not by a like pretence be cōtrolled or at least by one or other called in question A Generall councell therefore being lawfully called continued and confirmed is doubtles a most competent iudge of all controuersies of Fayth But what is to be done when a Generall councell cannot be called as many times it cannot by reason of manifold impedimēts or if being called all will not be of one mind As among Protestants and others who admit no Infallible meanes rule or iudge beside Onely Scripture which ech man will interprete as seemeth best to his seuerall priuate Iudgment or spirit it is scarse to

be hoped that all or the maior part will euer so agree as to remaine constant in one and the same mind Hath christ our Lord in this case prouided no meanes no rule no iudge which may Infallibly determine and end controuersyes procure vnity and certainty of belief being so necessary for the honor of God and the good of his church Must people for want of such a iudge rule or meanes continue not only moneths and yeares but whole Ages in vncertainty and disiunity of Fayth and in perpetuall Iarres about euen maine matters of diuine truth There is no earthly Kingdome that in case matters cannot be composed by Parlament which cannot be called vpon all occasions and at all tymes hath not beside the law-bookes some liuing Magistrates and iudges and aboue all one visible King the highest Magistrate and Iudge who hath authority sufficient to end controuersies and procure peace and vnity and certainty of Iudgments about all temporall affayres And shall we thinke that christ the wisest King hath prouided in his kingdome which is the church onely the Law-bookes of Holy Scriptures and no liuing visible Magistrats and Iudges and aboue all One cheife Magistrate and iudge so assisted with his spirit and prouidence as may suffice to end controuersies and breed vnity and certainty of Fayth which neuer can be while euery man may interprete Holy Scripture the Law-booke as he list x The chaplain saith that the B. said not only so but that it was no Generall Councell I answere that if the B. said so it was onely for want of memory that the Iesuite did not relate it so for the Exceptions which the B. did or can make against the lawfulnesse or generallnesse of the Councell of Trent may be made by Arrians against the councell of Nice It is not necessary to the lawfulnesse and generallnesse of a Councell that all Bishops of the world be actually present and actually subscribe or yield assent but that such promulgation be made as is morally sufficient to giue notice that such a Councell is called and that all may come if they will and that a competent number at least the maior part of those which be present yield assent to the decree y As Protestants do thinke that the councell of Trent is not lawfull for hauing in their Iudgment departed from the letter sense of Scripture so did the Arians thinke of the councell of Nice And as Protestants do iustifie that some were sent from the Pope to Trēt and that the Pope was President So doubtlesse did the Arians mislike that at Nice the Pope had Legats who did carry his messages and one of them in his place sate as President z The Chaplain saith that the B. did not say that the Pope made Bishops of purpose c. I answere that the Iesuite doth not say that the B. expresly said to but that by insinuation he did pretend so much which in effect the chaplaine seemeth to graunt when he saith pag. 40. the B. said the Pope made himself a strōg partie in it For although these words may be taken in another sense yet they may also be taken in that sense which the Iesuite by the circumstances of the B. his speach did then vnderstand and expresse in his Relation for that a great number of Italian Bishops which the Chaplain saith the B. alledged as a proof may very well import that the B. cōceiued the Pope to haue made more Italian Bishops then of other Countryes of purpose to haue a strong faction But this proof was so weake as the Iesuite might well say it was no proofe nor worthy of answere or of looking into the book for it it being only a surmise of Aduersaries who are apt to interprete euery thing to the worst Italian Bishops might be more as being neerer as in Greeke Councells more Grecians were present without any factious Combination with the Pope in any other sort then all the Cath. Bishops in the world who are as much vnited with the Pope for matters of Fayth defined in the Councell as any Italian Bishop Neither can the B. proue that any Catholique French or Spanish or of any other Country or the schismaticall Greekes did agree with Protestants in those points which were defined in the Councell especially after it was confirmed by the Pope For they all euen Grecians did do at this day vnanimously oppose Protestāts as appeareth by the Censure of Hieremias the Grecian Patriarch So as if such a free Councell as the B. and others wished were gathered out of East and West Protestants doubtles would be condemned for Heretiques and their negatiue refutes and denialls of ancient Articles for Heresies by more then the double maior Part compared to those who would take their part For although as all Heretiques vse to do Protestants perswade themselues Scriptures to be euident for their opinions and that with euident demon̄trations they should be able to conuince all the world that they teach truth and nothing but truth yet they would find innumerable others as learned to say no more and as well studyed in Scripture and skilfull in making demonstrations who are of another mind a I meruaile in what sort the B. will describe such a Generall Councell and how it should be gathered and what Rules are in it to be obserued which are morally likely so to be obserued as to make an end of cōtrouersies better then our catholique Generall councels b The Chaplaine saith that the B. added a Caution which the Iesuit omitteth saying The determination of a Generall coūcell erring was to stand in force and haue externall obedience at least yielded to it till euidence of Scripture or a demonstration to the contrary made the errour appeare and vntill thereuppon another Councell of equall Authority did reuerse it I answere that added Caution which eyther was not then added or not remembred by the Iesuite maketh the B. his Answere far worse then as the Iesuit did relate For whereas the Iesuite relateth onely thus Although it may erre this caution maketh the case to be that it doth actually erre And whereas the Iesuite relateth That we not knowing whether it do erre or not but only that it may erre are bound to hold it till another come to reuerse it this caution doth put the case so as if the determination of a Generall Coūcell actually erring were not ipso iure inualide but such as is to stand in force to haue externall obedience at least yielded vnto it till not onely morall certainty but euidence of Scripture or a demonstration to the contrary make the errour appeare and after the errour appeareth yet we must continue this yeilding of obedience And how long Vntill thereupon a Councell and not euery Councell but of equall authority do reuerse it which perhaps will not be found in a whole Age. Verily I can not belieue that the B. vpon better aduisement will allow this Caution or giue any