the holy Ghost communicating it selfe to this and the subsequent and that chiefely for two reasons The one to teach vs that the principall obiect of our faith is God himselfe considered in vnitie of Essence and Trinitie of persons and therefore to each of the persons there is either a Beleeue prefixed or the Particle in set before to shew that on them we are to build the certaintie and assurance of our hope but as for these Articles of the Church the forgiuenesse of sinnes the Resurrection of the body and the like they being creatures are but the secondarie obiects of our Faith not to be trusted vpon immediately in themselues but onely vnder God and through God and therefore haue not a Credo a Beleeue a part to themselues but prefixt to one of the persons I beleeue in the holy Ghost The other to set out and diuide by this meanes vnto euery of the persons an appropriate and speciall worke For as God the father hath Creation in the Articles attributed vnto him and the Sonne Redemptionem merito Redemption by the merit of his Death and Passion vnto him so the holy Ghost by the Beleeue which is prefixt to his Article and is in part of sense to be conuei'd vnto the following hath the application of our redemption Virtute efficacia by his vertue and efficacie appropriated vnto him also to wit The sanctifying of the holy Catholicke Church the vniting of the members in a communion with their head the infusion of iustifying faith which apprehends the remission of sinnes the quickning of the dead in the Resurrection and the conferring of life both vitam gratiae the life of Grace and vitam gloriae the life of glorie in the world to come So then the act of faith I beleeue which belongs to this Article of the Church is to bee fetch'd and deriued from the preceding Article of the holy Ghost And yet because it descends not in the same forme and garbe of sense altogether which it beares there but something altered and transfigured the question will be what act it properly imports in this place towards his obiect the holy Catholicke Church For the better resoluing whereof we must necessarily call to minde that ancient distinction of Saint Austens and the Schoolemen touching Credere to beleeue That there is 1. Credere in aliquem to beleeue and put ones trust confidence in one 2. Credere alicui to beleeue or giue credit to one 3. Credere aliquem to beleeue that one is in being or to beleeue that one is after this or that manner in being The first of these which is Credere in aliquem to beleeue in one doth virtually indeed include the other two for one cannot beleeue in one but he must presuppose that hee is and that hee is to be credited but yet the proper obiect of it is bonum a thing as it is good and the formall act which it exerciseth is chiefly an act of the will whereas the rest haue rather for their obiect verum a thing as it is true and the act which they exercise appertaines onely to the vnderstanding but with this difference that when I say credo alicui I giue credit to ones saying the act of faith hath relation to his obiect as to obiectum formale a kind of principle for whose sake and cause I beleeue but when I say Credo aliquem I beleeue that one is in being the act of faith hath relation here to his obiect as onely to obiectum materiale or quod as the Schoolemen speake a conclusion which it beleeues and not as to the motiue or inducement for which it beleeues Now to bring this home to the marke The Church of Rome and we doe agree that the beleeue which is prefixt to the Article of the holy Ghost doth not communicate it selfe with the restriction caused by the Particle in to this Article of the Church and the rest which follow it for that were to beleeue in them and then no difference should be made betweene the Creator and the Creatures but simply and without addition and the question is what act it now exerciseth whether such an one as whereby our faith hath relation to the Catholicke Church as onely to a materiall obiect or bare conclusion which it beleeues by reason wherof we may say Credo Ecclesiam I beleeue that there is a Catholicke Church or moreouer such as whereby our faith may reflect vpon the Church as a formall obiect cause and principle for whose sake it yeelds credit and assent to all other things so that thereby though not expresly yet tacitly is implied Credo Ecclesiae I yeeld faith beliefe To the Catholicke Church The Iesuites howsoeuer they would palliate the matter and make shew that the Church is onely a condition and not a formall cause of our beliefe yet others of them speake more plainely what the rest ayme at For Scotus and Biel to whom Canus ioynes Durand doe teach that our faith is last resolued into the authoritie of the Church and Stapleton yet more punctually affirmes that this Article of the Church is inserted into the Creede Tanquam medium credendi alia omnia as the onely meanes whereby we beleeue all other things importing thus much Credo illa omnia quae Deus per Ecclesiam me docet I beleeue all those things which God teacheth me by the Church Whereby we may easily collect that the Papists by this Credo Ecclesiam I beleeue that there is a Church doe vnderstand also Credo Ecclesiae I yeeld faith and beliefe to the Church We for our parts doe reuerence the name and testimonie of the Church we acknowledge it to bee of all humane the greatest wee confesse moreouer that the Catholicke Church in the whole neuer hath erred nor euer shall erre in fundamentall points the prouidence of God sustayning it In regard whereof it hath the promise of our Sauiour that the gates of Hell shall not preuaile against it that the spirit shall lead it into all truth and it is called by the Apostle the pillar of truth as who would say that it retayneth a sauing profession of heauenly truth and vpholdeth the same against all the stratagems of Satan and his complices But that it is not either in it selfe or in this place to be taken for the formall cause of our beliefe that is the foundation of our faith vpon whose credit and authoritie wee are wholy to depend I shall by these following reasons drawen out of the Creed it selfe easily make apparant First by the Grammaticall construction of this Credo I beleeue which when it imports to yeeld credit or assent to a thing is not ioyned with an Accusatiue case as here in the Creede but with a Datiue whereas wee say not Credo Ecclesiae but Credo Ecclesiam to shew that the Creede in this place implies veritatem in essendo a beliefe of the Churches being and not veritatem in significando
censure concerning them Whatsoeuer all the Fathers saith hee doe vniformely deliuer that is to bee held for the opinion of the Doctors of all times because the Schoolemen doe follow the holy Fathers as their guides But not on the contrarie whatsoeuer the Schoolemen doe deliuer vniformely is to bee thought to haue beene beleeued by the Doctors in all ages because the Schoolemen haue added many things more explicatly to the doctrine of the Fathers Seeing therefore neither ancient writers will serue their turne no latter may be admitted I demand by what other authoritie they hope now to make good their bragge By what doe the Iesuites answere but by the testimonie of the Church and chiefly the present affirming such a doctrine to haue beene vniuersally beleeued in all ages And this indeed is their last refuge whereby it may plainely appeare that after they haue so lowdly dared vs to shew the perpetuitie of our Church in all ages a posteriori by producing the names of our seuerall Professors they can bee contented quietly to relinquish that title themselues and to flie to the testimonie of the Church which being with them the foundation and principle of their faith is not properly to argue a posteriori but a priori the difference betweene our arguing in that kinde and theirs being but this that we proceed descending downwards from the Scriptures they ascending vpwards from the present Church But I aske now will the Churches testimonie in this case serue their turnes to proue that whatsoeuer is held at this present as an article of faith in the Roman Consistorie was alwayes so beleeued in the Church No doe Bellarmine Valentia and other Iesuites informe vs for some points say they were not heretofore defined by the Church in which to erre was then no heresie which now are and Thomas tells vs that the Pope may make a new Creed But wee aske then how their articles of faith were held in all ages They reply that these new additions of theirs though they were not as then made articles of faith nor beleeued by the Fathers explicitly yet were they implicitly beleeued But this plungeth them then into another gulfe for if implicitly onely then the profession thereof was not visible for an implicit beliefe is like seed buried in the ground and cannot serue for any of those proofes whereby the visibilitie of the Church which is in question may be tried But haply will some say those points which in former times were not mentioned or not expresly beleeued or not defined are but matters of lesse moment and such as the present Church of Rome makes not to be fundamentall No doe the Iesuites answer for they are euen such as are by the Tridentine and other Generall Councells commanded vnder paine of an Aâ—athema to bee beleeued and to denie the which is by their Constitutions made damnable heresie Thus whatsoeuer they pretend they finde no harbour but in their present Church and that like the Sirtes too troublesome and tempestious For our parts God hath affoorded vs a quiet Hauen where in to anchor the holy Scriptures which teach vs that if we cannot discerne the Church Catholike fide oculorum with the faith of our eyes and say videmus wee see it wee should yet apprehend it oculis fidei with the eyes of our faith and say credimus we beleeue it Credo Ecclesiam Catholicam I beleeue the Catholike Church Vnde Zizania THE ORIGINALL AND PROGRESSE of Heresie Handled and applyed before his late MAIESTIE at THEOBALDS An. Dom. 1624. By EDWARD CHALONER Dr. in Diuinitie and Principall of ALBAN Hall in OXFORD LONDON Printed by William Stansby Vnde Zizania The Originall and Progresse of HERESIE MATTH 13. 27. So the Seruants of the Housholder came and said vnto him Sir Didst not thou sowe good Seed in thy field From whence then hath it Tares THe Progeny of Heresies begotten by the Prince of darkenesse and conceiued in the conclaue of Hell cannot be seene by mortall eyes but in aenigmate in a riddle or Parable and therefore most fitly in a Parable is heere set forth the originall and progesse of them First You haue their Antecedent to wit the sowing of good Seed before them For howsoeuer Heresies may be antiqua ancient yet they are not prima the first and most ancient and therefore is Christ the Husbandman first presented in the Narration as seminans sowing good Seed in his field before the Enemie is produced reseminans resowing the same Acres with vnprofitable graine Secondly their Efficient or Authour the Deuill who is pointed out by two remarkable properties his malice in that he is tearmed inimicus the Enemy and his subtiltie which appeared by those aduantages which he took in sowing The first was the opportunitie of the time for he wrought not his mischiefe in the face of the Sunne whilest the Seruants of the Husbandman might beare him witnesse but in the dead of night not whilest the Husbandman himselfe slept for he which keepeth Israel neither slumbreth nor sleepeth but Cum dormirent homines saith the Text whilest men slept that is whilest the Pastors and ouerseers of the flock those to whom the Master had let out his Vineyard were supine and negligent in their charge The second was the nature of the graine which hee sowed sympathising and according with the good Seed in the manner and likenesse of growth that is Heresies bearing the Image and Superscription of Truth Hee tooke not therefore Acornes or Mast or Kernels or Fruit-stones but Tares nor set them with their stalke or bulke but buried them in the Seed that they might appeare with a Copie of old-age being not espied till they had taken roote and then displaying themselues gradatim by little and little The third was the conueniencie of the place for such a purpose beeing free from suspition among the Wheate and the last his hypocriticall couering of his action abijt hee went away id est latuit saith an Interpreter he lay hid vnder the faire penthouse of zeale and seeming deuotion For had either his venome spawn'd in any other soyle then where the Husbandman had bestowed his Wheate or had he beene spied trauersing the field in his proper shape and complexion the seruants of the Housholder could not haue bin so surprized with admiration so soone as the first bud had saluted the light they would haue said behold Tares behold the Enemy now that the field had beene manured and cultiuated with Gods Husbandrie the earth made to trauell with the fruits of his Garner and the Enemies footings vndiscerned these second seedes must spring vp those sproutes become to blade that blade bring forth fruit ere the seruants will beleeue the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or quod as Logicians speake that they are Tares and yet for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or propter quod that is the Authour and Sower of them they are still ignorant they come to the Housholder and say vnto him
a beliefe of the Churches saying Stapleton notwithstanding would faine find an cuasion from this argument saying that to yeeld beliefe to the affirmations of the Church is the Theologicall sense of the Creede though it bee not the Grammaticall much like as Bellarmine who endeauouring to proue Purgatorie from these words of Christ Matth. 12. It shall not be forgiuen him neither in this world nor in the world to come Confesseth in the end that it followes not indeed according to the rules of Logicke but onely according to the rule of Prudence as if forsooth the Arts were contradictorie to Diuinitie and not subordinate vnto it and that one might not iustly suspect something to bee amisse in that house where the Mistresse and her hand maides are at variance Secondly I argue from the word Catholicke in the Creede which by the Tridentine Catechismes owne confession signifying the Flocke as well as the Pastors and excluding no time no persons nor any condition of men is not possible to be seene nor capable to be heard nor able to bee consulted with and therefore according to the sense which the Church beleeues in this place it is absurd to conceiue that these words Credo Ecclesiam I beleeue that there is a Church should bee equiualent to these Credo Ecclesiae I yeeld faith and beliefe to the Church But for breuities sake omitting other proofes as more behoofull for those which write large Tracts than for my selfe who desire to obserue as neere as I can the lawes of Catechising my third reason shall bee drawen from the word Church which being by the Papists inuolued with so many contrarieties and contradictions from it I thus argue That which is to be the foundation of my faith and to which I am to yeeld assent in all things that must be a thing certainely knowne and determined what it is It is not sufficient to be acquainted with the word but wee must also vnderstand the thing for faith is not verball but reall neither are we conueied to heauen by bare sounds as by Magicke spels but by truths and verities which are couched vnder them But according to the Papists owne assertions this Church which they here would make to be the foundation of their faith and to which say they we are to yeeld assent in all things is not to them a thing as yet certainely knowne and determined what it is which by these Gradations following I shall demonstrate SECT III. The Romanists distractions touching the Church set downe in eight Gradations THe Church is deuided by some of the Popish Doctors into the Church 1. Essentially which they make to be the Conuocation of all that beleeue in Christ 2. Representatiue which they say are either the Bishops assembled in a generall Councell as most doe affirme or the Colledge of Cardinals as Siluester Prierias imagines 3. Virtually which they conceiue to be the Pope The first Gradation 1. NOw graunt the Church to be such a Pillar of truth that who so heares it cannot erre yet First it is not determined by Popish writers which is that Church to whose Oracles and definitiue sentence we are to listen 1. The Glosse vpon Gratians Decrees which containe the Popes owne lawes and constitutions asking the question what Church it is to be meant off when it is said that the Church cannot erre answeres that it is to be meant not of the Pope but of the Congregation of the faithful that is the Church Essentially 2. But this opinion of the Church is generally by almost all the Papists reiected for being the iudge of Controuersies and consequently the foundation of our faith the reasons are First because such a multitude dispersed farre and wide throughout the face of the earth cannot be so marshalled as to haue their opinions calculated Secondly because the greater part of these are Lay-people whose apprehensions oftentimes reach not vnto the matters controuerted Lastly because there is no promise made either to the flocke or to the Pastors and doctors of the Church that a greater part of them shal not erre but only that all of them shal not erre Wherefore though the whole Church in this sense cannot erre errore personali with a personall error yet Bellarmine in his fourth Booke De Rom. Pont. and fourth Chapter tels vs that we must seeke out for one that cannot erre errore iudicali with a iudiciall errour Some therefore of the Papists are of opinion that the Church in this sense as it is taken for the iudge of controuersies and foundation of faith is the Church representatiue in a generall Councell of Bishops no matter whether with the Pope or without him because the Pope say they though he be the head of all Christians and all Churches in seuerall yet is he not of all the Church assembled in a Councell togeather And of this opinion besides those which Bellarmine reckons vp as Cardinalis Cameracensis Ioh. Gerson Iacobus Almanus Nic. Cusanus Panormitanus Cardinalis Florentinus and Abulensis we may ioyne Ocham Driedo the Bishops assembled in the generall Councels of Constance and Basill and in a word the Vniuersitie of Paris as Coriolanus in his Preface to the Councels Praelud 5. doth confesse 3. But many of the later Papists and especially the Iesuites perceiuing that the former opinion touching the Authoritie of a generall Councell aboue the Pope howsoeuer the contrarie bee not yet determined doth indeed ouerthrow the verie faith of the Popes Primacie and finding as they say no promise made to a generall Councell without the Pope for that the Church is to be built vpon the rocke and not the rocke vpon the Church they doe concurre that the Church whose definitiue sentence wee are bound to beleeue is nothing else but the Church virtually that is the Pope whereby they delude and impose vpon the world more than euer for whilst they boast of the Church their Mother they meane and intend nothing else thereby but onely the Pope their father The second Gradation BVt secondly graunt for the Church at the Iesuites request that it be the Pope vpon which we are to relie yet is it not agreed vpon by them for the manner whether it bee the Pope alone or whether the Pope in an assembly of the Church representatiue and again whether this Church representatiue be the Colledge of Cardinals or whether a generall Councell 1. For no meane Writers amongst them doe hold that the Pope may erre if hee define without a generall Councell as besides many of the Parisiens Alphonsus a Castro and Pope Adrian the sixth doe auerre that we may see not onely priuate men but also Popes themselues to haue suspected the Papall authoritie in this point And here though Bellarmine vaunts that all Catholickes doe conspire in this that when the Pope defines any thing in a generall Councell hee is then out of danger of erring either in faith or generall
him to speake but by writing nor that writing to bee ordinarily read and declared without an Herald The principall Iudge wee say is God himselfe from whom proceedes the knowledge of all supernaturall truths whatsoeuer The instruments whereby hee communicates them vnto vs are threefold first his Spirit whereby he speakes inwardly vnto vs both enlightning vs to behold and perswading vs to beleeue the sense and meaning of his mysteries Yet is not this a priuate spirit because it reueales not ought vnto vs besides the publicke writing nor ordinarily without the ministerie of the Church For to speake more clearely a spirit may be termed priuate Either 1. Ratione Principij in regard of the author and efficient from whence it comes 2. Ratione Subiecti in regard of the subiect or person in which it dwells 3. Ratione Medij in regard of the meanes which it vseth Now the spirit wherby we iudge of diuine truths howsoeuer it may bee termed priuate in regard of the Subiect or Person wherin it inhabites hee being haply as most men are of a priuat condition yet we allow it not to bee priuate either in regard of the meanes which it vseth which are the reading of the Scriptures publike ministerie of the Church Councells Fathers c. or in respect of the Author efficient thereof which is the Holy Ghost the common father of light and grace at which kind of spirit Saint Peter specially aymes when hee saith no Scripture is of priuate interpretation 2. Pet. 1. The second instrument whereby God declares his sentence is the Scripture which is the only outward infallible rule whereby Controuersies may be resolued and decided and is not to be accounted imperfect or vnsufficient for this purpose because all men are not able to pry forth with into the meaning thereof throughout or for that it wants vocall organs to expresse which amidst varietie of senses attributed vnto it is his owne For it promiseth not to doe this but to those who are enlightned with the spirit and which make right vse of the publike meanes as the ministerie of the Church reading of Authors comparing of places and the like Logicians telling vs that an instrument is then sayd to be sufficient not when it serues for all vses and in all manners whatsoeuer but when it serues to such an end and in such sort applyed as the principall efficient hath ordainedit as a writing is then sufficiently legeable if those which haue eyes and a will therunto can read it though to the blind and negligent it seeme otherwise The third instrument whereby God publisheth his decrees is the Church and in it the Bishops and Pastors thereof whether assembled in Councels or otherwise considered in their ordinarie ministerie This holds the place of an Herald and howsoeuer it stands not in equipage with the two former yet God hath commanded vs to heare it and promised that it shall neuer erre in fundamentall points either totally or finally So that in summe the totall and plenary indicature of matters of Faith belongs to the Holy Ghost whereby the Iudge of these things properly taken is he alone the gift of his spirit the Scriptures and the Church are but partiall instruments of promulgation seruing onely as seuerall trunkes and pipes whereby his decree arriues at the eares of our vnderstanding yet if any shall compare the outward instruments together the Church and the Scriptures and demand by which of the two it is that the Holy Ghost speakes properly as hee is iudge of Controuersies and on which wee are finally to rest for his infallible sentence I answer not the Church but the Scriptures First in respect of their dignity because the Scriptures are the immediate worke of God dictated by his Spirit Whereas the expositions of the Church proceed not immediately from God but mediating the voice of the Scriptures Secondly in respect of their certainty for the church is subiect to error the Scriptures are not Againe the truth in regard of the Scriptures is fixt and therefore easie to be there found shee being alwayes lodged in the same bookes but in regard of the Church it is Ambulatorie and therefore needes more search to discouer it there as not being entayled either to chaire place or person Thirdly in respect of the order and manner of knowing them for howsoeuer by a confused knowledge the Church may bee notior Scripturis knowen better then the Scriptures and-before them yet according to a distinct knowledge are the Scriptures notiores Ecclesia knowne better and sooner then the Church for the true Scriptures are knowne by their owne light but the true Church is not knowne but by the light of the Scriptures The conceit that the Church must be accompanied with infallibilitie if to no other end yet to make a finall end of Controuersies vpon earth is ridiculous for if they suppose a finall end of Controuersies amongst all men whatsoeuer first they suppose that which shall neuer be whilest the Church is militant vpon earth for the Apostle tells vs that there must be heresies 1. Cor. 11. Secondly they present a meanes vncompetent to compasse that which they designe by naming the Church of Rome to that office both in that she is a partie and hath not as yet cleared her title to that dignitie and in that infallibilitie in the Iudge is not sufficient to compose differences in supernaturall matters without grace in the hearer which is no coyne that comes out of the Popes treasurie nor hear be that growes in his Garden but raines from heauen where and what measure God pleaseth On the other side if more particularlie they require an end of Controuersies amongst those whom God hath elected and that so farre as is necessarie for the saluation of their soules it is needlesse to attribute infallibilitie to the Church for the seruing of this Cure because to them God supplyes the infallible assurance of his truth by meanes more excellent and agreeable to the nature of his spirituall Kingdome to wit by his Wisedome in furnishing them with a rule both able to bee knowne by its notes and characters and also sufficient to decide all necessarie questions that may at any time be incident by his Grace enabling them to see the truth and demonstrating the certaintie thereof to their consciences and by his Prouidence raising vp faithfull Pastors in one place or other to prepare open and display those verities and decisions to the flocke Many like cratchets to these and answered by the same grounds doe issue daily out of the Iesuits warehouse as for example if wee produce one place of Scripture to proue the meaning of another they bid them call vpon vs to alleadge a third place which shall say that this place ought to bee expounded by that as if wee needed a Text to proue God no lyar or that he doth not contradict himselfe If in disputing vpon any subiect we goe about to destroy their Assertion they will them
answeres cogita quomodo hinc me liberes non quomodo huc ceciderim quaeras it is but a superfluous question to aske how I fell in thinke rather I beseech thee by what meanes thou mayst helpe mee out The Seruants in my Text propounded the like question as you see when they demanded From whence the Tares are But what answere did the Housholder shape them Did he name the Author or describe him as the Iesuites require of vs by indiuiduall differences saying Such an one hath done it No onely in generall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Enemy or as Beza renders it inimicus quispiam some Enemy hath done it as who would say it concernes you rather to vse all possible diligence you can to roote them vp and to looke vpon that which is before then with too thriftlesse expence of time tolooke at that which is behind and to studie vnde From whence they are Nor doth it any whit impugne our industry imployed this way that the Seruants asking the Husbandman if they should gather them vp he answered Nay least whilest you gather vp the Tares you root vp the wheate with them for he saith not ne cohibeatis you may not restraine them nor doth hee say ne dispergatis you may not disperse them for as Chrysostome vpon this place notes The Conuenticles of Heretickes are to bee dissolued but ne colligatis you may not gather them vp at once ne colligetis you may not binde them in bundles There are in this Parable two sorts of Taskers mentioned Operarij ad messem Labourers to prepare the Haruest and Operarij messis Labourers of the Haruest The former are wee who in this Parable are called Seruants the later are the Angels which are here termed reapers To vs the Seruants he saith now Plantate rigate amputate Plant water prune for preseruation At the Haruest he will say non nobis as Saint Austen notes sed messoribus not vnto vs but to the reapers colligite ad iudicium gather together vnto iudgement colligate in fasciculis ad supplicium bind in bundles vnto punishment but congregate in horreum ad praemium gather the wheat into my barne for the reward which God of his infinite mercy grant vnto vs through Iesus Christ our Lord to whom with the Father and holy Spirit one Essence and three Persons be rendred all prayse honour and glory might maiesty and dominion now and for euermore Amen FINIS Gen. 3. 1. Canterburie a a Augustin Cont. Crescon gram lib. 2. c. 1. b b Reu. 13. 1. c c Aug. 181. serm de temp P. Lom 3. sent dist 23. Thom. 2. 2. q. 2. art 2. d d Greg. de Valent in Thom. Tom. 3. disp 1. q. 1. p. 1. §. 6. e e Scot. 3 sent dist 23. q. vn Gab. q. 2. Can. lib. 2. c. 7. Durand 3. d. 24. q. 1 Et d. 25. q. 3. f f Staplet cont Whitak de authorit scriptur l. 1. c. 14. §. 6. lib. 8. princip doct cap. 21. g g Matth. 16. Joh. 16. 13. 1. Tim. 3. 15. h h Staplet lib. 8 princip doct cap. 21. i i Respondeo non sequi secundum regulas dialecticorum id quod inferimus ex verbis Domini sed tamen sequi secundum regulam prudentiae Bell. lib. 1. de purgat cap. 4. k k Precipuè vero in hoc articulo non praesides solum sed etiam qui parere debent significat Catech. Roman part 1. cap. 10. §. 9. 13. I Siluest Prierias in Luth. tom 1. pag. 159. fundam 1. m m Cap. 24. q. 1. c. a recta Quaero de qua Ecclesia intelligas quod hic dicitur quod non possit errare Resp Ipsa congregatio fidelium hic dicitur Ecclesia n n Neque tamen debere Pontificem fidelium omnium Sententiam inquirere Hoc enim neque fieri potest neque si possit expediret Fere enim eiusmodi sunt quae in controuersiam fidei adducuntur vt captum vulgarium fidelium longe superent Valent. in Thom Tom. 3. disp 1. q. 1. p. 7. § 47. o o At posset tamen nihilominus errare maior illorum pars Valent. 16. §. 45. p p Bell. lib. 2. de concil cap. 14. §. At alij auctores q q Bellarm. 16. § Porro de proposita Ocham in dialog Dried de deg Eccles lib. 4. c 4. Concil Constant session 4. Basil act 2. 18. r r Valent. in Thom. tom 3. disp 1. q. 1. p. 7. §. 45. ſ ſ Ideo vsque ad hanc diem quaestio superest etiam inter Catholicos Bell. lib. 2. de concil c. 13. t t Alphons a Cast lib. 1. cont haeres c. 2. Adrian 6. quest de confirm Vid. Bellarm. lib. 4. de Rom. Pont. cap. 2 u u Resp secundum Abb. in cap. nimis de praeb in fi quod non reperitur Specificè decisum qui debeant Concilio vniuersali inter esse nec in text nec in glossa Gloss i◠institu Iur. Can. lib. 1. tit 3. in princip x x Instit Canon ibid. Bell. lib. 1. de concil c. 4. y y Si omnes nullum suit ergo hactenus concilium generale neque videtur deinceps futurum Paulo post Sic in concilio Nicaeno primo ex occidente Solum fuerunt duo Presbyteri missi ex Italia vnus Episcopus ex Gallia vnus ex Hispania vnus ex Africa In Concilio secundo tertio nulli fuerunt ex Occidente Bellarm. li. 1. de concil c. 17. z z Quatuor conditiones sufficere Prima vt euocatio sit generalis ita vt innotescat omnibus maioribus Christianis prouinc ijs Bell. ibid. a a Canus lib. 5. de loc Theolog. c. 2. Turrecrem lib. 3. de Eccles c. 16. Valent. in Thom. tom 3. disp 1. q. 1. p. 7. §. 45. Vid. Bell vt sup b b Ex quo sequitur posse interdum concilia nationalia esse multo maiora generalibus quoad numerum Episcoporum Bellar. ibid. c c Vid Catalog ad fin Concil Trident. d d Quia vt Turrecremata lib. 3. de Eccles c. 6. 8. 38. Canus lib. 5. de locis Theol. c. 5 recte docent potestas ipsa Pontificis ad infallibiliter definiendum deligari alijs nequit Valent. in Thom. vt sup e e Quin etiam licet non conuenerint in eiusmodi aliquibus Romanis Concilijs Episcopi variarum Prouinciarum tamen ratione Pontificiae authoritatis quae vniuersalis est Vniuersalia quodammodo dici possunt vt notauit Turrecremata lib. 3. de Eccles cap. 3. Valent. in Thom. ibid. Vid. Bellarm. lib. 1. de Concil cap. 5. f f Bellar. lib. 1. de Concil cap. 15. §. prior autem sententia refellenda nunc est ac primo ratione desumpta ex Scriptura Item Fran. Longus a Coriol praelud 4. ad Sum. Concil g g Ex priuilegio autem consuetudine etiam Cardinales Abbates Generales Ordinum licet Episcopi non sint Bellar. lib. 1. de