AN
APOLOGY
OR
APOpologiticall
answere
,
made
by
father
Paule
a
Venetian
,
of
the
order
of
SERVI
vnto
the
Exceptions
and
Obiections
of
Cardinall
BELLARMINE
,
against
certaine
Treatises
and
Resolutions
of
Iohn
Gerson
,
concerning
the
force
and
validitie
of
Excommunication
.
Printed
in
Venice
by
Robert
Meietti
.
1606
IT
being
necessary
(
as
I
conceiue
)
to
answere
the
obictions
made
against
the
two
Treatises
,
Iohn
Gerson
,
a
man
famous
both
for
holines
of
life
and
learning
,
and
that
,
not
so
much
to
vphold
the
reputation
and
credit
of
the
author
,
as
to
deliuer
the
true
vnderstanding
,
iustifiable
both
in
Law
and
Diuinity
,
of
a
matter
of
this
nature
and
moment
,
and
to
maintaine
the
lawfull
power
and
authoritie
which
God
hath
giuen
to
soueraigne
Princes
;
I
haue
resolued
to
doe
it
,
but
with
all
modesty
and
reuerence
,
auoiding
all
biting
and
reprochfull
speeches
;
which
I
hold
very
vnseemely
in
all
occasions
that
occurre
betweene
Christians
,
and
especially
betweene
Religious
or
Ecelesiasticall
persons
,
in
matters
concerning
the
saluation
of
soules
.
And
herein
I
will
not
trouble
my selfe
,
to
repell
or
retorte
any
iniurious
speeches
,
vttered
against
so
famous
a
Doctor
as
Gerson
was
,
knowing
,
that
himselfe
if
he
were
aliue
,
would
,
according
to
his
owne
Doctrine
and
instruction
to
other
men
,
be
readie
to
follow
the
example
of
our
Sauiour
,
*
Qui
cum
malediceretur
,
non
maledicebat
.
Neyther
intend
I
to
propose
or
set
on
foot
any
other
doctrine
,
then
the
same
which
was
first
taught
by
the
holy
Apostles
,
and
after
them
,
by
the
holy
Fathers
,
and
other
Catholicke
Doctors
,
which
haue
from
time
to
time
vntill
our
age
,
expounded
the
diuine
Scriptures
,
and
instructed
Gods
people
:
which
,
notwithstanding
I
will
euer
submit
,
to
the
iudgement
of
our
holy
mother
Church
that
cannot
erre
.
And
proceeding
in
this
manner
;
I
am
verily
perswaded
,
that
I
shall
be
able
to
satisfie
,
not
onely
mine
owne
conscience
(
which
is
the
chiefest
respect
that
mooues
me
)
but
all
other
men
likewise
,
that
shall
see
and
read
this
my
Apologie
:
who
I
am
sure
would
as
much
dislike
impertinent
raylings
and
cauelling
speeches
,
as
they
will
now
be
well
pleased
,
that
I
doe
with
all
sinceritie
of
heart
,
and
singlenes
of
speech
,
vndertake
a
defence
of
this
kind
,
for
the
glory
of
God
and
the
edification
of
my
neighbour
.
And
to
auoid
that
tediousnesse
,
which
commonly
groweth
by
the
repetition
of
titles
,
though
due
&
iustly
belonging
:
I
that
intend
to
bend
my selfe
and
my
discourse
,
chiefely
to
the
substance
of
the
matter
I
handle
,
resolue
to
forbeare
to
name
the
opponent
,
with
his
attributes
of
honour
that
were
fit
to
be
vsed
vnto
him
,
and
to
deale
with
him
in
all
this
Treatise
,
by
the
onely
name
of
the
author
:
reseruing
neuerthelesse
vnto
his
most
honorable
and
reuerend
Lordship
that
due
and
humble
respect
,
that
at
all
times
belongs
vnto
him
,
and
which
I
haue
long
ago
professed
to
beare
him
,
when
I
had
occasion
to
treat
with
him
,
euen
before
he
was
made
a
Cardinall
.
The
proeme
of
Bellarmine
whom
he
calls
the
Author
.
How
true
that
saying
is
of
our
Sauiour
Christ
.
Qui
male
agit
,
odit
lucem
.
Iohn
.
3.
May
euidently
appeare
in
this
man
,
that
hath
translated
into
Italian
,
and
published
in
print
,
two
little
Treatises
of
Iohn
Gerson
.
For
knowing
in
his
owne
conscience
,
how
many
vntruthes
he
had
heaped
together
in
one
preface
of
his
,
though
a
verie
short
one
,
and
that
in
the
two
little
Treatises
themselues
which
he
translated
,
there
were
errors
of
no
small
importance
.
And
withall
to
how
litte
purpose
those
Treatises
serued
him
,
for
the
end
which
he
pretended
,
he
was
ashamed
to
make
either
his
owne
name
knowne
or
the
Printers
.
And
which
is
more
,
the
better
to
couer
and
disguise
it
,
he
faines
that
he
wrote
it
from
Paris
:
Whereas
it
is
but
too
wel
knowne
,
that
it
was
both
written
and
printed
in
Venice
.
Now
therfore
,
least
this
man
should
abuse
the
simple
readers
with
his
hypocrisie
,
we
will
proceed
to
examine
,
first
the
words
of
his
preface
,
and
after
the
words
of
Gerson
,
which
hee
hath
translated
,
though
not
so
faithfully
as
he
pretendeth
.
Certainely
the
translator
had
no
cause
at
all
to
be
ashamed
,
as
if
Gersons
considerations
were
impertinent
to
the
busines
that
is
now
in
question
:
Whether
the
considerations
of
Gerson
containe
error
or
not
,
wee
shall
see
hereafter
,
when
the
obiections
that
are
made
against
them
,
shall
be
examined
:
all
which
obiections
(
or
oppositions
)
do
either
presuppose
things
that
by
the
booke
it selfe
appeare
to
be
false
,
as
that
Gerson
wrote
those
considerations
in
time
of
scisme
,
or
they
presuppose
and
assume
that
which
is
in
controuersie
,
and
the
very
question
it selfe
,
as
namely
that
the
Popes
commandement
to
the
Venetians
is
iust
and
lawfull
,
or
else
taking
some
ambiguous
and
doubtfull
terme
,
that
may
haue
a
double
vnderstanding
,
and
accordingly
setling
a
position
in
the
one
sense
,
which
is
true
,
and
so
purchasing
it
some
credyt
and
assent
in
the
readers
minde
,
in
the
end
the
obiection
concludes
in
the
other
sense
,
which
is
false
.
The
preface
of
the
translator
of
Gerson
,
containes
no
other
doctrine
then
is
contayned
in
the
Bookes
themselues
:
Therefore
I
see
no
reason
,
why
of
necessity
he
was
to
put
his
name
to
it
;
vnlesse
it
bee
taken
for
a
rule
,
that
euery
translator
is
bound
to
doe
the
like
.
But
neither
is
there
any
commandement
to
that
effect
,
in
any
of
the
holy
counsels
,
or
elsewhere
,
neither
doth
the
common
vse
and
practise
require
or
exact
it
:
Wee
do
rather
vse
commonly
to
blame
those
men
,
that
thinke
to
winne
themselues
credyt
,
by
making
a
preface
,
or
a
table
to
some
booke
,
or
by
translating
some
little
Phamphlet
.
And
there
are
diuers
workes
extant
of
the
greeke
Fathers
,
translated
into
Latine
,
that
cary
not
the
names
of
the
translators
,
although
I
confesse
some
doe
.
Christ
approoued
not
the
aduise
of
his
kinsfolkes
.
Transi
hinc
&
vade
in
Iucinam
,
vt
discipuli
tui
videant
opera
qua
tu
facis
,
nemo
quippe
in
occulto
quicquam
facit
,
sed
quaerit
ipse
palam
esse
:
Si
haec
facis
,
manifestate
ipsum
mundo
.
But
hee
answered
that
which
in
many
cases
his
seruants
may
answere
.
Tempus
meum
n●ndum
aduenit
,
tempus
autem
vestrum
semper
est
paratum
.
God
be
thanked
,
the
world
is
long
since
come
out
of
his
infancy
,
&
begins
now
to
relish
and
iudge
of
meates
,
not
by
the
quality
or
condition
of
them
which
serue
it
to
the
Table
:
but
by
the
sauory
taste
it
hath
of
it selfe
.
And
surely
the
glorious
lustre
of
the
Authors
titles
,
is
not
a
matter
of
such
preiudice
,
as
should
ouerthrow
the
cause
of
one
,
who
proposed
it
without
manifesting
his
owne
name
;
according
to
the
course
holden
in
the
counsel
of
the
Areopagites
:
That
the
printer
did
not
put
his
name
to
it
;
I
will
giue
no
reason
,
because
I
haue
not
vndertaken
his
defence
,
but
this
I
will
say
,
that
by
occasion
of
these
present
controuersies
,
there
came
forth
a
writing
or
phamphet
from
Milan
,
without
name
of
Author
or
Printer
,
and
without
mention
of
place
or
time
,
containing
withall
certaine
doctrine
,
which
how
dangerous
and
pestilent
it
is
,
time
will
discouer
;
and
hereunto
no
other
answere
can
be
made
,
but
this
:
We
will
haue
one
law
for
our selues
,
and
another
for
other
men
.
Whether
the
translation
be
faithfully
performed
or
not
,
we
wil
consider
as
we
proceede
,
when
wee
shall
come
to
any
exceptions
that
are
taken
against
it
.
But
now
let
vs
see
what
the
Author
saith
further
.
The
first
wordes
of
the
translators
preface
are
these
.
A
common
report
being
spread
throughout
this
Citie
,
that
vpon
Christmas
day
last
there
were
censures
and
excommunications
publikely
denounced
,
against
the
most
glorious
renowned
and
religious
common
wealth
of
Venice
,
because
they
refused
to
submit
vnto
the
will
&
discretion
of
an
other
,
that
liberty
which
God
had
giuen
them
.
If
we
shall
carefully
examine
all
the
kindes
of
liberty
,
which
a
priuate
person
or
a
common
wealth
is
capable
of
,
we
shall
finde
no
more
but
these
six
following
:
Liberty
,
or
fredome
of
wil
,
opposit
to
naturall
necessitie
:
Christian
Liberty
,
opposite
to
the
bondage
of
sinne
:
Ciuil
liberty
,
opposite
to
slauish
bondage
,
liberty
of
a
common
wealth
or
free
state
,
opposite
to
the
subiection
of
a
King
or
Monarch
:
Liberty
of
an
absolute
Prince
,
which
acknowledgeth
no
superior
in
temporall
matters
,
opposite
to
the
rightfull
subiection
of
an
inferiour
Prince
,
to
a
greater
or
superior
:
And
lastly
,
Libertie
to
doe
euill
,
opposite
to
the
seruice
or
subiection
of
righteousnesse
,
which
liberty
to
doe
euill
,
Saint
Paule
affirmes
to
bee
all
one
with
the
bondage
of
sinne
.
Cum
cerui
essetis
peccati
,
liberi
fuistes
iustitiae
.
Rom.
6.
I
do
not
thinke
that
the
Author
of
this
preface
meant
to
speake
of
the
freedome
of
will
,
which
is
naturall
,
and
cannot
be
lost
by
any
meanes
,
but
in
the
erronious
conceipt
and
fancy
of
Lutherans
,
and
other
such
heritickes
:
Neither
can
hee
with
any
reason
meane
Christian
liberty
,
which
is
opposite
to
the
bondage
of
sinne
:
for
that
is
not
lost
by
obeying
Christs
vicar
,
but
rather
by
not
obeying
him
:
Nor
can
we
thinke
that
he
intends
to
speake
of
ciuill
liberty
,
wherof
all
slaues
are
depriued
;
nor
of
the
liberty
of
an
Aristocracie
,
or
Democracy
,
(
that
is
where
some
few
of
the
better
sort
or
the
generality
of
the
people
beare
the
rule
)
which
kinde
of
liberty
those
people
doe
lacke
,
that
are
subiect
to
a
kingely
power
,
or
as
wee
may
call
it
a
monarchy
:
for
neither
the
present
Pope
,
nor
yet
any
of
his
predecessors
,
hath
euer
attempted
to
change
the
forme
of
gouernement
of
the
Cittie
of
Venice
,
as
knowing
very
well
,
that
there
is
noe
forme
of
regiment
,
bee
it
of
a
Monarch
,
or
of
some
few
principall
personss
,
or
of
the
whole
people
,
but
may
well
stand
with
Christian
religion
,
whereof
the
Pope
hath
the
principall
care
and
charge
.
Nay
rather
this
varietie
,
doth
not
a
little
adorne
and
beautifie
the
Cittye
of
god
,
which
is
the
vniuersall
Church
.
I
know
not
to
what
purpose
,
the
author
makes
such
a
florish
of
six
kindes
of
liberty
,
seeing
it
is
apparant
to
euery
man
,
of
what
kinde
of
liberty
the
question
is
now
betwene
vs
.
But
if
he
will
needes
set
forth
all
kindes
of
liberty
,
that
are
incident
eyther
to
a
priuate
person
,
or
a
common
wealth
,
why
doth
he
not
as
well
mention
the
Ecclesiasticall
liberty
,
and
tell
vs
clearely
what
this
is
?
being
a
matter
so
much
debated
and
doubted
of
among
the
Canonists
,
as
to
this
day
it
is
not
determined
?
The
ecclesiasticall
Hierarchie
is
surely
a
common
wealth
:
yet
I
see
not
vnder
which
of
those
six
kinds
,
that
liberty
may
be
reduced
,
which
is
commonly
attributed
vnto
it
.
And
therefore
in
saying
,
that
there
are
no
more
kindes
of
liberty
,
but
those
six
,
he
makes
vs
wonder
,
as
if
he
meant
to
exclude
or
renounce
that
,
whereof
notwithstanding
there
could
not
be
a
fitter
place
to
speake
,
nay
,
to
treate
fully
and
at
large
,
then
this
wee
haue
now
in
hand
.
But
forasmuch
as
in
this
discourse
of
the
six
kindes
of
liberty
,
the
Author
vseth
an
ambiguous
proposition
,
it
is
necessary
before
wee
go
any
further
,
to
restraine
and
limit
it
to
the
true
sense
,
least
any
man
be
deceiued
by
it
.
Speaking
of
christian
liberty
,
he
saith
,
that
well
a
man
may
loose
it
by
not
obeying
Christs
vicar
,
but
neuer
by
obeying
him
:
this
must
bee
thus
limited
,
when
Christs
vicar
commands
according
to
Christs
institution
.
But
when
he
commandes
,
according
to
his
owne
priuate
opinion
and
passions
,
wherevnto
as
being
a
man
he
is
subiect
,
and
may
be
more
subiect
then
many
other
,
as
Caietan
saith
2.
2
quaest.
39.
art.
2.
then
christian
liberty
is
not
lost
by
disobeying
him
,
but
indeede
by
obeing
him
.
As
for
example
,
that
man
should
no
doubt
haue
lost
his
lyberty
,
that
had
obeyed
Honorius
the
first
,
commanding
that
no
man
should
affirme
,
that
in
Christ
there
was
eyther
on
will
or
two
,
or
he
that
should
haue
obeyed
Gregory
the
3.
ordeyning
that
it
should
be
lawfull
for
a
man
that
had
a
wife
,
vnfit
by
reason
of
any
infirmity
for
the
vse
or
act
of
matrimony
,
to
take
an
other
besides
her
.
And
likewise
,
that
should
haue
obeyed
the
seuerall
censures
of
Stephen
.
6.
against
Formosus
,
and
of
Iohn
.
9.
against
Stephen
.
And
of
Sergius
the
3.
against
Iohn
.
9.
And
in
like
sort
if
he
had
obeyed
Celestin
.
3.
when
he
taught
this
doctrine
,
that
marriage
might
be
dissolued
for
heresye
:
nay
he
had
vndoubtedly
sinned
,
that
had
obeyed
Iohn
.
22.
and
beleeued
for
obedience
sake
,
that
the
soules
of
the
saintes
deceased
,
did
not
see
gods
face
.
All
which
I
haue
heere
breifly
touched
,
to
let
the
reader
see
,
that
this
assersion
,
that
Christian
liberty
may
be
lost
by
disobeying
the
Pope
,
but
not
by
obeying
him
,
may
very
well
carry
a
good
shew
,
but
that
it
is
with
all
deceiptfull
and
captious
,
beeing
deliuered
in
such
a
generality
;
and
vnlesse
it
be
limitted
with
this
restriction
,
when
he
commandes
according
to
gods
law
.
fourthly
where
he
saith
,
that
no
Pope
did
euer
attempt
to
change
the
forme
of
gouernment
in
the
Citie
of
Venice
.
I
will
be
bold
to
put
the
auctor
in
minde
,
that
it
is
very
much
that
he
vndertakes
,
to
pronounce
an
absolute
negatiue
,
in
a
point
of
ecclesiasticall
history
,
for
the
space
of
nine
hundred
yeares
;
during
which
time
,
there
haue
beene
about
nine
hundred
and
fourty
Popes
since
the
first
began
to
intermedle
with
temporall
matters
:
of
which
number
,
as
it
is
true
that
the
most
part
haue
fauoured
that
state
,
so
yet
can
it
not
bee
truely
sayd
of
them
all
:
although
it
hath
pleased
the
diuine
prouidence
(
almost
)
miraculously
to
protect
and
preserue
the
liberty
thereof
,
euen
when
it
was
apparant
,
that
some
did
labour
mightily
to
ouerthrow
it
vtterly
.
And
further
it
may
be
well
replied
vnto
him
:
that
it
seemes
strange
and
not
to
be
endured
.
That
noe
Pope
hauing
euer
before
this
time
,
according
to
the
authors
owne
saying
,
attempted
or
pretended
to
desire
,
to
alter
the
gouernment
of
that
common
wealth
.
This
Pope
should
be
now
so
peremptory
,
and
confident
that
he
may
doe
it
,
by
offering
(
as
he
doth
)
to
intermedle
with
the
making
of
their
lawes
,
which
is
the
very
life
and
soule
of
ciuill
gouernment
.
At
last
the
author
passing
ouer
that
which
made
not
much
to
the
purpose
,
is
contented
to
acknowledge
that
the
translator
speakes
here
of
the
liberty
of
a
soueraigne
Prince
,
which
among
other
things
consisteth
in
making
lawes
necessary
for
the
good
gouernment
of
his
state
,
and
punishing
offendors
.
And
thus
he
goeth
on
.
There
remaineth
only
that
liberty
which
belongeth
to
an
absolute
Prince
,
that
acknowledgeth
no
superiour
in
temporall
matters
:
and
of
this
kinde
of
liberty
,
it
is
likely
that
the
author
of
the
preface
speaketh
:
But
out
of
all
question
he
is
deceiued
,
in
saying
,
that
the
Popes
holinesse
sends
out
excommunications
against
the
state
of
Venice
,
for
refusing
to
subiect
the
liberty
which
God
hath
giuen
them
to
the
will
of
another
.
And
if
any
man
obiect
,
that
to
make
lawes
&
punish
offendors
,
is
the
proper
right
of
absolute
Princes
,
and
yet
Pope
Paule
the
fift
,
excommunicates
the
heads
and
principall
officers
of
the
common
wealth
of
Venice
,
because
they
will
not
obey
him
,
in
disanulling
&
recalling
some
lawes
they
haue
made
in
temporall
matters
,
&
in
setting
at
libertie
certaine
offendors
which
they
had
put
in
prison
:
I
answere
,
that
Pope
Paule
the
fift
,
excommucates
the
heades
of
that
common
wealth
,
for
refusing
to
obey
him
,
in
disanulling
not
all
lawes
,
or
any
lawe
,
concerning
temporall
matters
,
but
vniust
&
wicked
lawes
,
made
in
preiudice
of
the
Church
,
and
with
great
offence
to
God
and
their
neighbour
.
And
who
can
or
will
deny
,
if
he
be
a
true
Catholick
that
the
Pope
hath
authority
,
as
vniuersall
pastour
,
to
rebuke
&
reprooue
any
Prince
or
state
for
their
sins
,
&
if
they
refuse
to
obey
,
to
compell
them
vnto
it
by
ecclesiasticall
censures
.
For
accordingly
we
see
,
that
S.
Gregory
did
very
sharply
reprooue
the
Emperour
Mauritius
,
for
a
law
which
he
had
made
,
that
was
preiudiciall
to
Gods
seruice
.
And
Innocent
:
the
third
,
as
wee
may
reade
in
the
chapter
.
Nouit
de
iudicijs
,
doth
plainly
determine
,
that
it
belongeth
to
the
Pope
,
to
censure
the
sinnes
and
offences
of
all
the
Princes
of
the
world
.
Non
intendimus
saith
he
iudicare
de
feodo
cuius
ad
ipsum
(
regem
viz.
)
spectat
iudicium
,
sed
decernere
de
peccato
,
cuius
ad
nos
pertinet
sine
dubitatione
censura
,
quam
in
quemlibet
exercere
possumus
&
debemus
.
And
a
little
after
,
Cum
non
humanae
constitutioni
▪
sed
diuinae
potius
innitamur
,
quia
potestas
nostra
non
est
ex
homine
,
sed
ex
deo
,
nullus
,
qui
sit
sanae
mentis
ignorat
,
quin
ad
officium
nostrum
spectet
,
de
quocunque
mortali
peccato
corripere
quemlibet
Christianum
,
&
si
correptionem
contempserit
,
per
districtionem
ecclesiasticam
coercere
.
Sea
forsitan
dicetur
,
quod
aliter
cum
regibus
&
aliter
cum
alijs
est
agendum
.
Caterum
scriptum
legimus
in
lege
diuina
,
ita
magnum
iudicabis
vt
paruum
:
nec
erit
apud
te
except
to
personarum
.
Hitherto
are
the
very
words
of
Pope
Innocent
.
And
Pope
Boniface
in
the
extrauagant
vnam
sanctam
,
de
maiorit
,
&
obedient
:
Saith
very
well
,
that
the
temporall
authority
,
when
it
erreth
;
ought
to
be
●●formed
and
rectified
by
the
spirituall
power
.
For
although
a
temporall
prince
that
is
absolute
,
acknowledgeth
no
other
temporall
Prince
for
his
superiour
,
yet
if
he
be
a
Christian
,
he
must
of
force
acknowledge
the
head
of
all
Christendome
,
which
is
the
Pope
,
Christs
vicar
in
earth
,
to
be
his
Superiour
:
which
Soueraigne
Bishop
or
Pope
,
because
his
chiefe
end
and
care
is
the
spirituall
good
of
mens
soules
,
doth
not
therefore
intermedle
in
the
gouernment
of
temporall
princes
,
as
long
as
they
vse
not
their
authority
,
to
the
hurt
of
their
owne
soules
and
their
subiects
,
or
to
the
preiudice
of
Christian
religion
.
But
when
they
do
the
contrary
,
hee
both
may
and
ought
to
put
to
his
hand
,
and
to
bring
them
into
the
right
way
againe
.
And
he
that
beleeues
not
this
,
is
no
true
Catholike
:
and
if
any
man
shall
obiect
,
that
those
lawes
of
the
Venetians
,
containe
in
them
neither
sinne
nor
hurt
to
the
Church
,
I
will
answere
him
,
that
to
determine
,
whether
any
law
do
containe
sin
or
preiudice
to
the
Church
,
or
not
,
belongs
likewise
to
the
Pope
,
who
is
the
supreme
and
highest
Iudge
of
all
;
euen
as
to
iudge
,
whether
a
ciuill
contract
offend
in
the
sinne
of
vsury
,
belongs
properly
to
the
same
ecclesiasticall
Iudge
,
to
whom
the
cognisance
of
sins
(
generally
)
appertaineth
.
So
the
Popes
Holines
blames
not
the
Venetians
for
punishing
their
subiects
that
offend
,
but
because
they
presume
to
lay
hands
vpon
ecclesiasticall
persons
,
which
are
subiect
to
no
superiour
,
but
spirituall
:
&
make
no
reckoning
of
the
sacred
Canons
,
&
of
the
grieuous
censures
denounced
against
all
such
,
as
lay
hands
vpon
persons
consecrated
to
God
.
Therfore
whosoeuer
will
rightly
consider
of
this
point
without
passion
,
shall
finde
that
the
Pope
goeth
not
about
to
bereaue
the
State
of
Venice
,
of
any
other
liberty
,
but
the
liberty
to
do
euill
,
which
is
not
giuen
of
God
,
but
of
the
diuell
and
our
owne
corrupt
nature
,
and
is
the
selfe
same
thing
with
the
bondage
of
sinne
,
opposite
to
true
Christian
liberty
.
And
as
temporall
Princes
will
not
giue
liberty
to
their
subiects
to
robbe
or
kill
,
or
commit
any
such
heinous
offences
;
because
they
are
repugnant
to
the
peace
and
good
gouernment
of
their
states
,
so
ought
not
the
Pope
,
who
is
head
of
all
Christendome
,
to
giue
any
liberty
or
permission
to
Christian
Princes
,
to
make
lawes
that
shall
be
iniurious
to
the
Church
,
or
preiudiciall
to
the
saluation
of
soules
.
And
as
the
good
sheapherd
ought
not
to
giue
his
flocke
free
liberty
to
wander
where
it
listeth
,
and
to
feede
vpon
hearbs
that
bee
ven●mous
,
and
drinke
of
corrupt
and
vnholesome
waters
;
nor
the
good
Pilot
to
giue
free
scope
to
his
Ship
,
to
be
caryed
with
euery
winde
vpon
shelfes
&
rocks
,
so
ought
not
the
Pope
cheife
sheapherd
of
Christes
sheepe
,
and
principall
pilot
of
Saint
Peters
shippe
,
to
giue
any
such
liberty
vnto
Christians
,
as
may
both
depriue
themselues
,
and
make
other
to
be
depriued
,
of
eternall
saluation
.
Lastly
,
as
the
Venetians
,
vpon
iust
caus●
,
refuse
to
admitte
that
liberty
of
conscience
,
which
all
the
heretickes
of
these
times
so
much
affect
,
because
they
knowe
it
is
nothing
but
a
liberty
to
adhere
to
all
kinde
of
errors
,
and
therefore
they
are
contented
to
countenance
and
assist
the
proceedings
of
the
holy
inquisition
:
so
ought
they
as
little
to
couet
this
liberty
,
to
make
lawes
repugnant
to
the
honour
of
God
,
and
displeasing
to
their
spirituall
mother
,
which
is
the
holy
Church
,
and
be
rather
glad
to
be
admonished
of
their
error
,
and
corrected
by
their
spirituall
Father
,
which
is
Gods
vicar
on
earth
.
This
whole
discourse
deserues
to
be
particularly
examined
,
for
neither
are
all
things
true
that
he
presupposeth
in
it
,
neither
can
that
conclusion
be
in
any
sort
deduced
from
them
,
that
he
would
gather
.
After
he
hath
alleadged
the
translators
words
,
which
are
these
:
his
holinesse
excommunicates
the
common
wealth
of
Venice
,
for
refusing
to
subiect
the
liberty
that
God
hath
giuen
them
,
to
the
commaund
or
will
of
an
other
:
hee
turnes
them
another
way
,
saying
,
that
the
Pope
excommunicates
the
heads
of
the
common
wealth
.
But
if
he
will
vouchsafe
to
looke
vpon
it
,
he
shall
finde
that
the
translator
hath
spoken
truly
,
and
that
he
hath
cunningly
and
skilfully
changed
the
names
&
persons
,
to
excuse
a
notable
error
.
The
Popes
briefe
presented
vpon
Christmas
day
,
is
thus
superscribed
&
directed
.
Marino
Grimanno
duci
&
reipublicae
venetorum
,
To
Marino
Grimanno
Duke
of
Venice
,
and
to
the
common
wealth
of
the
same
.
In
this
briefe
,
he
commaunds
them
to
whom
hee
writes
,
that
vnder
paine
of
excommunication
latae
sententia
,
they
doe
disannull
and
repeale
each
two
lawes
.
The
translator
therefore
hath
said
truly
,
that
he
excommunicates
the
common
wealth
;
and
the
Author
,
to
defend
and
couer
a
notorious
error
,
committed
in
excommunicating
a
community
or
corporation
,
contrary
to
the
doctrine
of
all
diuines
and
Canonists
,
and
the
papall
constitutions
themselues
;
cunningly
affirmeth
:
that
he
excommunicateth
the
heads
of
that
common
wealth
.
And
he
obserueth
the
same
art
throughout
,
although
the
Pope
not
onely
in
this
breife
,
but
in
that
also
which
was
presented
the
fiue
&
twenteth
of
Februarie
,
excommunicates
in
expresse
termes
,
the
common
wealth
.
And
in
the
last
breife
of
the
seuenteenth
of
Aprill
,
excommunicateth
also
the
Duke
and
the
Senate
or
Councell
,
which
is
likewise
a
Colledge
or
community
:
Therfore
wee
will
desire
the
Author
henceforth
,
to
speake
clearely
&
plainly
,
and
confesse
,
that
the
Pope
excommunicates
the
common
wealth
,
and
the
Senate
or
Counsell
,
and
tell
vs
no
more
of
the
heads
or
principall
magistrates
,
for
such
excuses
can
not
be
admitted
,
especially
before
they
be
required
.
The
error
was
committed
indeede
in
excommunicating
a
community
,
But
let
it
be
defended
by
some
other
meanes
,
rather
then
by
trusting
vpon
our
grosenesse
&
dulnesse
in
discouering
his
cunning
.
It
is
also
worthy
to
bee
obserued
,
with
what
modesty
hee
speaks
of
a
common
wealth
,
whereunto
the
Sea
of
Rome
hath
beene
so
much
beholden
and
obliged
;
and
not
onely
of
the
men
that
are
aliue
now
,
whereof
the
present
State
is
constituted
and
compounded
,
but
of
all
those
which
haue
liued
since
the
yeare
1300.
vntill
this
time
;
taxing
the
lawes
that
were
made
by
them
to
bee
vniust
&
impious
,
though
with
some
contradiction
to
his
owne
Doctrine
:
for
a
little
after
;
hee
saith
that
it
belongs
to
the
Pope
to
iudge
of
Princes
lawes
,
and
the
Pope
hath
neuer
yet
pronounced
that
these
lawes
are
vniust
and
impious
;
whence
then
shall
we
say
that
the
Author
hath
fetcht
those
epithetes
modesty
becomes
all
men
well
:
vnlesse
peraduenture
great
persons
&
such
as
cary
the
tytle
of
illustrissime
,
be
out
of
the
rule
.
Two
things
he
proposeth
:
the
one
,
that
these
lawes
of
the
Venetians
,
are
vniust
&
wicked
;
the
other
,
that
it
belongs
to
the
Pope
,
to
reproue
them
for
it
,
and
if
they
obey
not
,
to
compell
them
vnto
it
by
his
censures
.
The
former
which
is
the
Principall
,
and
wherein
he
ought
cheifly
to
haue
insisted
,
and
to
haue
prooued
it
to
be
so
,
he
is
contented
to
bawke
altogither
;
peraduenture
because
he
sawe
hee
was
not
able
to
make
it
good
.
The
second
,
which
is
of
little
moment
,
vnlesse
hee
had
prooued
the
former
,
he
goeth
about
to
confirme
at
large
,
by
three
authorities
and
other
reasons
.
But
let
vs
followe
his
owne
order
,
and
see
how
well
he
hath
prooued
his
purpose
;
and
first
by
the
authority
of
Saint
Gregorie
,
who
(
as
he
saith
)
did
sharply
reprooue
the
Emperour
Mauritius
.
In
the
threescore
and
first
epistle
of
the
second
booke
,
there
is
contayned
,
a
very
humble
aduertisement
or
remonstrance
of
Saint
Gregories
to
Mauritius
the
Emperour
,
vpon
occasion
of
a
law
he
had
made
,
that
no
man
,
that
was
tyed
to
serue
in
the
warre
,
or
in
any
publicke
charge
,
might
become
a
monke
,
vntill
hee
had
giuen
vp
his
account
,
and
finished
his
time
of
seruice
in
the
warres
.
Saint
Gregory
sheweth
,
that
their
accounts
might
be
as
well
made
,
when
they
were
entred
into
the
monastery
;
and
that
a
souldior
becomming
a
Conuert
,
might
profit
the
common
wealth
more
by
his
prayers
,
then
by
his
souldiorye
,
and
that
this
law
in
generall
,
was
a
hinderance
to
the
seruice
of
God
.
But
let
vs
see
how
sharpe
his
reproofe
is
,
first
he
saith
.
Ego
autem
indignus
vestrae
pictatis
famulus
in
hac
suggestione
,
neque
vt
Episcopus
neque
vt
seruus
,
iure
reipublicae
,
sed
iure
priuato
loquor
.
And
a
little
after
.
Ego
vero
haec
dominis
meis
loquens
,
quis
sum
,
nisi
puluis
&
vermis
?
Sed
tamen
quia
contra
autorem
omnium
deum
hanc
intendere
constitutionem
sentio
,
dominis
tacere
non
possum
.
And
after
that
,
bringing
in
God
as
it
were
speaking
to
the
Emperour
,
he
saith
.
Sacerdotes
meos
tuae
manui
commisi
,
&
tu
a
meo
seruitio
milites
tuos
subtrahis
?
And
a
little
after
requirat
ergo
dominus
meus
,
quis
prior
imperatorum
,
talem
legem
dederit
,
&
subtilius
extimet
si
debuit
dari
.
And
concluding
in
the
end
what
it
is
that
he
desires
of
the
Emperour
,
he
saith
:
vnde
per
eundem
tremendum
iudicem
deprecor
,
ne
illae
tantae
lachrimae
,
tantae
orationes
,
tanta
ieiunia
,
tantaeque
elemosnae
domini
mei
,
ex
qualibet
occasione
apud
omnipotentis
dei
oculos
fuscētur
.
Sed
aut
temperando
,
pietas
vestra
aut
mutando
,
rigorem
eiusdem
legis
inflectat
.
This
humble
and
decent
remonstrance
,
worthy
indeed
of
a
Pope
or
supreame
Bishop
,
deserues
not
to
be
tearmed
by
the
Author
a
sharpe
reprehension
.
But
those
other
words
that
follow
,
are
yet
more
worthy
to
bee
considered
.
Ego
quidem
iussioni
subiectus
,
eandem
legem
per
diuersas
partes
terrarum
transmitto
,
&
quia
lex
ipsa
omnipotenti
deo
minime
concordat
,
ecce
per
suggestionis
meae
paginam
,
dominis
nunciaui
:
Vtrobique
ergo
quae
debui
,
exolui
,
qui
&
imperatori
obedientiam
praebui
,
&
pro
deo
,
quod
sensi
,
minime
tacui
.
I
would
not
haue
produced
these
words
of
Pope
Gregorie
,
if
I
had
not
beene
forced
vnto
it
by
the
Author
,
to
let
him
see
,
that
it
was
not
a
sharpe
reprehension
,
but
rather
an
humble
and
respectiue
remonstrance
,
which
Saint
Gregorie
vsed
to
the
Emperor
:
But
seeing
hee
hath
drawne
mee
thus
farre
,
I
must
intreat
him
to
answere
mee
,
whether
Saint
Gregories
calling
him selfe
so
often
the
Emperours
vnworthy
seruant
,
and
his
saying
,
that
as
one
that
acknowledged
himselfe
subiect
to
his
commandement
,
hee
had
sent
abroade
into
diuerse
partes
of
the
world
,
a
lawe
which
in
his
conscience
hee
held
not
to
bee
iust
;
and
that
other
saying
of
his
,
that
in
so
doing
,
hee
rendered
vnto
the
Emperour
that
obedience
that
was
due
vnto
him
,
whether
I
say
these
speeches
doe
agree
,
with
the
doctrine
which
the
author
now
,
publisheth
:
wherein
he
makes
the
Pope
supreame
temporall
Monarch
,
and
the
Princes
of
the
world
lesse
then
his
vassals
;
as
I
will
shew
him
(
before
we
part
out
of
this
argument
)
that
his
words
do
necessarily
infer
,
although
they
dare
not
yet
auow
it
in
expresse
termes
.
But
before
we
goe
from
this
point
,
it
will
not
bee
vnpertinent
for
mee
to
let
the
Author
know
,
in
what
Court
of
Chauncery
,
or
campo
di
sancto
fiore
it
was
,
that
Saint
Gregory
caused
this
his
sharpe
reprehension
or
admonition
to
bee
published
,
and
set
vp
to
bee
read
.
In
this
64.
Epistle
hee
writes
to
one
Theodorus
Physition
to
Mauritius
,
that
hee
had
made
a
remonstrance
vnto
the
Emperour
(
for
so
I
will
bee
bold
to
interpret
suggestionem
,
yet
with
the
Authors
leaue
,
least
hee
taxe
mee
as
hee
doth
the
Translator
)
but
that
hee
was
not
willing
that
his
Agent
should
present
it
vnto
him
publiklie
,
but
prayed
that
Theodorus
rather
to
deliuer
it
vnto
him
priuatelie
,
at
some
conuenient
time
,
when
it
might
not
diuert
him
from
greater
businesse
.
I
must
also
craue
pardon
,
if
whiles
wee
talke
of
the
maior
proposition
,
by
occasion
of
Saint
Gregories
words
,
I
shall
incidentally
touch
a
point
belonging
to
the
minor
.
To
shew
the
iniquitie
of
that
law
of
Mauritius
,
that
holy
man
prayeth
him
to
inquire
and
search
,
whether
any
Prince
before
him
had
made
any
law
of
that
nature
.
So
I
would
haue
wished
,
that
our
holy
father
the
Pope
,
had
in
like
sort
required
the
Venetians
to
consider
,
whether
any
king
of
Portugall
,
Castile
,
Arragon
,
Poland
,
France
,
Sicilie
,
or
any
counte
of
Burgandy
,
or
the
state
of
Genoa
,
had
euer
made
any
lawes
like
vnto
theirs
.
For
so
he
should
haue
truely
imitated
Saint
Gregory
.
And
surely
I
cannot
but
admire
the
authors
great
wisedome
,
in
that
he
forbeares
to
quote
the
place
it selfe
of
Saint
Gregory
,
being
so
precise
and
subtile
in
his
allegation
of
other
places
,
throughout
this
whole
Treatise
.
But
let
vs
goe
on
to
the
second
argument
,
drawen
from
the
Chapter
nouit
,
of
Innocent.
3.
After
long
warres
betweene
Philip
Augustus
King
of
France
,
and
Richard
King
of
England
,
about
the
yeare
1199.
Richard
died
,
and
his
brother
Iohn
,
surnamed
Lackeland
,
succeeded
him
in
that
Kingdom
,
either
by
the
nomination
&
appointment
of
his
brother
as
some
affirme
,
or
by
vsurpation
vpon
Arthur
,
who
was
son
to
another
Elder
brother
of
his
.
But
those
territories
which
the
Kings
of
England
possessed
in
France
,
submitted
themselues
to
the
Dominion
of
Arthur
.
Whereupon
there
ensued
great
warres
betweene
Philip
and
Iohn
,
because
Arthur
followed
the
faction
of
the
French
King
,
and
was
supported
by
him
.
But
at
length
,
in
the
yeare
1200
:
by
meanes
of
a
marriage
betweene
Lewis
son
&
heire
,
&
successor
of
the
French
king
,
Blanche
of
Castille
,
king
Iohns
sisters
daughter
(
of
which
mariage
issued
afterward
S.
Lewis
)
a
peace
was
concluded
betweene
Philip
and
Iohn
;
wherein
Arthur
was
likewise
comprised
:
vpon
this
condition
;
that
Iohn
should
do
homage
to
Philip
,
for
the
Dominions
of
Brittany
&
Normandy
,
and
Arthur
should
do
homage
to
Iohn
for
the
same
.
After
this
,
vpon
some
occasion
that
fell
out
,
Arthur
was
put
in
prison
by
his
vncle
the
King
of
England
,
and
there
died
,
in
the
yeere
1203.
And
the
common
opinion
was
,
that
hee
was
murthered
by
his
Vncles
commaundement
.
Whereupon
Philip
Augustus
,
as
chiefe
Lord
of
the
Fee
,
caused
Iohn
to
be
cited
to
Paris
:
and
vpon
default
of
his
appearance
,
condemned
him
,
and
confiscated
those
territories
which
he
held
of
him
,
and
went
afterwards
with
an
armie
,
to
seise
them
into
his
hands
by
force
.
Iohn
pretended
,
that
this
was
directly
against
the
peace
and
treaties
betweene
them
,
and
made
his
complaint
vnto
Pope
Innocent
:
the
third
,
who
commaunded
both
the
Kings
,
vpon
paine
of
excommunication
,
to
keepe
peace
,
and
to
surcease
from
warre
,
and
sent
also
a
Legate
vnto
them
for
that
purpose
.
Iohn
,
for
whose
aduantage
this
commaundement
was
,
did
gladly
imbrace
it
.
But
Philip
found
himselfe
much
grieued
,
and
tooke
great
exceptions
against
it
,
and
so
did
the
Prelates
of
France
in
this
behalfe
:
vnto
whom
Innnocent
the
third
,
made
that
answere
contained
in
the
Chapter
nouit
.
Philip
,
for
all
that
,
desisted
not
from
his
former
purpose
,
but
went
on
,
and
conquered
by
the
sword
,
,
all
the
territories
that
the
English
men
at
that
time
possessed
in
France
:
neither
could
the
Pope
preuaile
any
thing
by
his
commaundement
.
In
the
yeare
1208.
Pope
Innocent
3.
excommunicated
the
aforesaid
Iohn
,
and
interdicted
his
whole
kingdome
,
which
interdict
continued
six
years
and
three
moneths
:
Yet
did
not
Iohn
yeeld
to
obey
the
Pope
,
in
that
he
required
of
him
.
Therefore
the
Pope
sent
Pandolphus
his
Legat
into
France
to
Philip
,
to
perswade
him
to
make
warre
vpon
Iohn
.
Philip
made
his
preparations
accordingly
,
and
many
Barons
of
England
combined
themselues
with
him
.
But
in
the
meane
time
,
Pandolphus
comming
into
England
,
and
letting
Iohn
see
the
daunger
wherein
he
stood
,
aduised
him
to
become
the
Popes
Feodatary
:
Iohn
inforced
by
the
present
perill
,
accepted
the
aduise
,
and
made
his
kingdome
tributary
to
the
Pope
,
to
pay
him
yearely
1000
markes
of
gold
.
Pandolphus
hereupon
returned
into
France
,
and
commaunded
Philip
,
vpon
paine
of
excommunication
,
that
he
should
molest
Iohn
no
longer
,
as
being
now
become
the
Feodatary
of
the
Church
.
But
Philip
refused
to
obey
,
and
the
warre
continued
.
Whereupon
in
the
yeare
1215.
in
the
Counsell
of
Lateran
,
Pope
Innocent
.
Sent
out
an
Excommunication
against
all
those
that
molested
Iohn
King
of
England
for
th●●
cause
,
and
for
that
cause
in
the
yeere
1216.
another
Legate
called
Guallo
went
to
Paris
,
who
by
vertue
of
that
sentence
of
Excommunication
,
commaunded
Philip
&
Lewis
his
sonne
,
to
forbeare
to
passe
with
an
Armie
into
England
,
which
they
were
then
prepared
to
doe
.
But
all
this
notwithstanding
Lewis
desisted
not
,
but
entered
Iohns
kingdome
with
a
great
power
.
Although
the
same
Guallo
were
gone
ouer
into
England
,
and
there
ceased
not
daily
to
thunder
out
his
Excommunications
.
This
warre
continued
vntill
the
death
of
Iohn
;
after
which
,
Lewis
of
France
who
had
gotten
many
places
of
that
kingdome
into
his
hands
,
made
truce
for
fiue
yeeres
with
Henrie
the
sonne
of
Iohn
,
who
succeeded
his
father
.
Now
to
applie
this
storie
to
our
purpose
:
The
Lawyers
hold
,
that
to
shew
that
you
haue
commaunded
,
is
not
sufficient
to
prooue
a
Iurisdiction
,
vnlesse
the
commaundement
haue
beene
obeyed
.
I
will
leaue
it
therefore
to
the
authors
exquisite
iudgement
,
to
make
the
conclusion
that
followes
of
this
,
seeing
that
so
many
commandements
,
and
so
many
Censures
of
the
Pope
,
were
not
able
to
withhold
or
hinder
these
two
Kings
,
Philip
and
Lewis
,
from
prosecuting
these
pretensions
which
they
tooke
to
be
iust
,
although
the
Pope
iudged
them
vniust
.
I
will
say
thus
much
more
:
That
Cardinall
Hostiensis
,
who
liued
shortly
after
,
writing
vpon
this
Chapter
nouit
,
takes
much
paines
to
defend
it
,
and
proposeth
many
coniectures
of
his
owne
,
how
and
with
what
limitations
the
matter
must
be
carried
,
to
make
that
rule
or
precept
of
the
Popes
,
deliuered
in
that
chapter
,
to
appeare
iust
;
But
it
sufficeth
that
in
France
it
was
not
so
esteemed
nor
obeyed
.
Therefore
from
the
authoritie
of
that
chapter
nouit
,
there
can
be
no
such
thing
concluded
,
as
our
author
would
inferre
.
The
proposition
of
Pope
Innocent.
3.
alledged
by
the
author
,
Intendimus
decernere
de
peccato
cuius
ad
nos
pertinet
sine
dubitatione
censura
:
and
the
other
which
followeth
:
nullus
qui
sit
sanae
mentis
ignoart
,
quin
ad
officium
nostrum
spectet
,
de
quocunque
peccato
mortali
corripere
quemlibet
christianum
:
were
not
meant
by
him
,
in
that
generalitie
wherein
some
doe
vouch
them
.
First
because
there
must
be
excepted
,
according
to
the
doctrine
of
saint
Thomas
,
all
internall
motions
of
the
minde
whereof
the
Pope
hath
no
power
at
all
to
iudge
,
vnlesse
it
be
in
foro
paenitentiae
.
And
of
this
sort
,
are
the
greatest
number
of
sinnes
.
And
all
diuines
and
Canonists
do
agree
,
that
in
the
excommunications
graunted
against
hereticks
,
those
are
not
comprised
which
erre
onely
mentally
.
And
that
any
Canon
that
should
be
made
to
comprehend
them
,
were
of
no
validity
.
So
as
here
will
be
a
generall
proposition
framed
:
That
the
Pope
may
iudge
of
all
sins
,
which
when
we
come
to
defend
,
we
must
be
forced
to
except
the
greater
part
of
particular
sins
.
Besides
,
a
prince
may
sin
by
breaking
his
owne
lawes
without
iust
cause
;
as
saint
Thomas
proues
1.2
.
quaest.
96.
art.
5.
And
yet
of
this
sinn
a
he
cnnot
be
iudged
of
any
,
but
god
alone
:
Caietan
in
that
place
,
declareth
,
shewing
that
in
foro
poenitentiae
,
and
in
the
sight
of
God
is
all
one
in
sense
.
Certainly
,
to
affirme
that
a
prince
doing
against
his
owne
lawes
,
should
be
therein
subiect
to
the
censures
of
the
Pope
,
were
wholy
to
take
away
the
power
and
authority
of
princes
.
And
one
the
other
side
,
to
affirme
that
he
should
be
subiect
to
them
in
other
crimes
,
and
not
in
that
,
were
to
ouerhrow
the
very
ground
of
the
reason
presupposed
in
that
chapter
nouit
.
Namely
,
that
it
belongs
to
the
Pope
,
to
take
care
of
the
soules
and
saluation
of
men
,
and
to
remoue
all
things
that
be
aduerse
or
repugnant
thereunto
.
But
a
Prince
may
incurre
damnation
by
the
sinnes
he
committes
against
his
owne
lawes
,
therefore
as
well
of
these
sinnes
,
as
other
,
it
belonges
to
the
Pope
to
iudge
:
which
as
I
sayd
before
,
is
directly
contrary
to
the
doctrine
of
Saint
Thomas
.
Moreouer
it
is
necessarie
,
well
to
obserue
the
very
words
of
Innocent
:
where
he
saith
,
that
the
censure
of
euery
mortall
sinne
belongs
vnto
him
;
quam
censuram
in
quemlibet
exercere
possumus
&
debemus
.
And
a
little
after
,
ad
officium
nostrum
spectat
de
quocunque
peccato
mortali
corripere
quemlibet
christianum
.
Now
if
he
be
bound
(
by
the
duty
of
his
place
)
to
denounce
censures
against
euery
mortall
sinne
,
&
against
euery
christian
so
offending
,
surely
if
he
do
it
not
,
he
sinnes
himselfe
:
But
we
do
not
see
that
the
Pope
sends
out
any
censures
against
the
courtisans
and
profest
harlots
,
who
yet
persist
and
abide
notoriously
in
their
sinnes
.
Therefore
eyther
he
must
needes
sinne
grieuously
,
or
it
will
behooue
him
to
do
nothing
else
but
thunder
out
censures
,
so
as
those
words
,
de
omni
peccato
mortali
,
are
not
to
be
vnderstood
generally
of
sinnes
,
seeing
we
haue
already
shewed
so
many
instances
of
particulars
to
be
excepted
.
And
therefore
Gabriell
Biell
:
vpon
the
Can.
Lec
.
75.
Laboureth
much
to
giue
some
tollerable
interpretation
to
this
place
,
but
can
find
none
but
this
,
that
this
decretall
and
all
other
of
the
same
tenor
,
must
be
vnderstode
in
foro
poenitentiae
only
.
I
wil
not
trouble
my selfe
to
proue
that
the
words
of
the
decretall
are
to
be
vnderstood
as
Gabriell
interprets
them
.
I
will
only
say
this
,
that
whosoeuer
wil
affirme
,
that
they
are
to
be
vnderstood
in
foro
exteriori
,
shall
haue
much
to
doe
to
auoyd
the
absurdities
,
and
the
vtter
ouerthrow
of
the
seculer
power
ordeyned
of
god
,
and
the
confution
of
the
world
,
which
will
arise
out
of
this
doctrine
;
besides
the
state
of
damnation
,
whereinto
he
plungeth
all
Popes
by
the
same
.
In
which
point
some
canonists
,
and
Nauarro
among
the
rest
haue
taken
much
paines
,
but
with
no
good
successe
,
neyther
need
we
trauell
much
to
reconcile
and
fit
the
words
of
this
Pope
to
the
true
doctrine
,
which
distinguisheth
the
seculer
power
,
from
the
spirituall
authoritie
;
especially
seeing
the
same
decretall
conteyneth
some
other
things
,
which
had
need
to
be
well
expounded
:
as
namely
this
,
that
K.
Philip
Augustus
was
of
the
ofspring
(
e
genere
as
he
saith
)
of
Charles
the
great
,
which
is
not
true
vnlesse
he
suppose
and
imagine
some
mariage
,
and
so
deriue
the
descent
by
the
way
of
some
woman
;
a
thinge
neuer
vsed
in
France
.
A
certaine
french
Historiographer
deriues
the
howses
of
Charlemaigne
and
Capet
,
from
Merone
,
by
linial
descent
of
seuerall
women
.
But
to
shew
that
the
house
of
Capet
,
comes
of
Charlemaigne
wil
be
very
hard
,
without
deuising
some
thing
without
the
compase
of
al
stories
.
It
is
time
to
get
out
of
this
chapter
nouit
,
which
the
author
in
reason
,
should
haue
bin
careful
rather
to
haue
expounded
,
then
to
inlarge
it
,
and
extend
it
as
he
hath
done
,
for
contrary
to
the
meaning
of
Innocent
:
who
saith
,
that
to
him
did
belong
the
correction
of
euery
christian
,
our
author
hath
interpreted
these
words
,
quemlibet
christianum
,
al
the
Princes
of
the
world
.
So
as
now
it
shal
belong
to
him
to
excommunicate
the
Turke
the
Kinge
of
Persia
,
the
Kinge
of
Samarcanda
,
the
Tartar
:
And
diuerse
others
of
whom
we
haue
yet
no
knowledge
.
And
Saint
Paule
may
no
longe●
say
,
Quid
mihi
de
his
qui
foris
sunt
iudicare
.
But
of
priuate
Christians
,
which
Pope
Innocent
intended
to
comprehend
,
the
author
;
thought
not
good
to
make
any
motion
:
as
if
it
were
sufficient
to
haue
commaund
and
rule
ouer
Princes
,
and
an
Indignity
and
an
abasement
to
intermedle
with
other
.
To
interpret
quemlibet
Christianum
all
the
the
princes
of
the
world
,
is
both
at
once
,
to
inlarge
and
restraine
the
true
sense
of
the
decretall
.
It
is
restrayned
,
by
excluding
priuate
Christians
,
and
it
is
inlarged
,
by
extending
it
to
Princes
,
that
be
no
Christians
.
Concerning
the
Authority
cited
out
of
the
extrauagant
,
vnàm
sanctam
I
would
be
glad
the
Author
would
resolue
vs
of
a
doubt
,
which
groweth
by
the
reading
and
comparing
of
this
extrauagant
,
with
an
other
of
Pope
Clement
the
fift
,
who
came
not
long
after
him
,
which
begins
thus
:
Meruit
de
Priuilegiis
:
Where
Clement
saith
,
that
he
determineth
and
declareth
,
that
by
the
aforesaid
extrauagant
,
Vnam
sanctam
,
there
shall
be
no
preiudice
or
iniurie
done
to
the
King
and
Kingdome
of
France
,
nor
that
the
said
king
and
kingdom
,
shal
be
any
more
or
otherwise
subiect
to
the
Church
of
Rome
,
then
they
were
before
;
but
that
all
things
shall
continue
,
in
the
state
they
were
in
before
that
extrauagant
.
And
this
he
professeth
to
do
,
to
shew
fauour
to
that
King
,
who
was
worthy
of
it
,
both
for
his
owne
good
affection
,
and
for
the
merits
of
his
ancestors
,
and
in
respect
the
whole
nation
of
the
French
had
deserued
it
by
their
true
pietie
and
sincere
deuotion
.
Hereupon
I
aske
this
question
:
Whether
Boniface
,
in
this
extrauagant
,
Vnam
sanctam
,
did
make
a
declaration
of
Ius
diuinum
,
in
this
point
(
that
is
expound
and
declare
the
iurisdiction
which
the
Pope
hath
,
De
iure
diuino
,
ouer
Princes
:
or
whether
he
did
thereby
impose
a
new
subiection
ouer
Princes
,
in
some
matters
,
wherein
God
had
not
made
them
subiect
before
vnto
the
Popes
.
If
any
man
shall
answere
it
was
the
latter
,
I
may
then
reply
,
that
is
was
an
innouation
after
1250.
yeares
,
a
void
act
,
an
vsurpation
,
an
incrochment
,
and
an
abuse
of
the
power
giuen
them
by
God
.
Besides
in
this
case
,
it
was
not
fit
that
Clement
should
declare
or
meane
,
that
France
alone
should
bee
exempted
from
that
constitution
,
but
it
behooued
him
to
declare
and
determine
the
same
;
for
all
other
Princes
and
Kingdomes
.
Neyther
was
it
a
matter
of
fauour
,
to
be
yeelded
as
in
recompence
of
the
good
desertes
of
that
King
or
Kingdome
,
but
a
thing
due
vnto
them
of
right
and
Iustice
.
But
if
it
be
answered
:
That
it
was
a
declaration
of
ius
diuinum
,
I
would
faine
know
then
,
how
Clement
could
free
the
King
&
Kingdome
of
France
,
from
that
subiection
which
God
had
appointed
them
vnto
;
the
case
beeing
very
cleare
,
that
the
Pope
cannot
exempt
any
man
,
from
his
owne
power
and
Iurisdiction
which
he
holds
de
iure
diuino
.
But
to
come
to
the
very
point
of
that
extrauagant
,
which
the
Author
alleadgeth
:
if
that
which
Boniface
saith
,
to
wit
:
That
the
authoritie
temporall
,
when
it
erreth
,
ought
to
bee
corrected
and
rectified
by
the
spirituall
:
bee
a
declaration
of
the
lawe
of
God
,
I
say
that
it
ought
to
bee
vnderstood
onely
for
so
much
as
concernes
the
saluation
of
their
Soules
,
and
in
foro
Dei
,
and
without
any
temporall
power
of
that
kinde
which
the
Lawyers
terme
Coactiue
,
and
that
all
the
Ecclesiasticall
power
ouer
Princes
is
therefore
onely
spirituall
.
And
heerein
we
shall
not
neede
to
goe
so
farre
as
to
the
Pope
of
Rome
:
for
this
kinde
of
authoritie
is
as
well
in
euerie
Prelate
;
though
betweene
him
and
them
there
be
this
difference
,
that
other
Prelates
haue
no
such
generall
power
and
commaund
ouer
all
,
as
the
Pope
hath
;
and
that
their
authoritie
is
subordinate
vnto
his
.
But
whereas
,
out
of
those
three
authorities
before
mentioned
he
concludes
,
that
a
temporall
absolute
Prince
,
although
he
recognize
the
other
temporall
Prince
for
his
superiour
,
yet
of
necessitie
he
must
recognize
the
head
of
all
Christendome
;
I
would
not
that
any
man
should
be
deceiued
,
by
the
Equiuocation
and
ambiguitie
which
rests
in
these
two
words
,
Recognize
and
Superiour
:
for
in
one
sense
,
to
recognize
him
,
is
as
much
to
say
,
as
to
be
subiect
to
his
lawes
,
and
doe
homage
vnto
him
,
and
to
acknowledge
that
you
hold
your
state
by
his
fauour
:
In
an
other
sense
,
to
recognise
him
,
is
no
more
but
to
account
him
the
Minister
of
God
,
in
matters
which
concernes
the
kingdome
of
heauen
.
In
which
sense
,
I
say
and
affirme
,
that
Princes
doe
not
onely
acknowledge
or
recognize
the
Pope
,
but
the
Bishop
also
.
The
word
Superiour
likewise
in
the
former
sense
,
signifieth
that
which
in
our
common
speech
,
we
terme
Lord
of
the
fee
or
Superiour
of
Dominium
directum
.
But
in
the
latter
sense
,
Superior
signifies
no
more
,
but
one
that
teacheth
the
Law
of
God
,
ministreth
the
Sacraments
,
and
generally
directeth
men
the
right
way
to
eternall
saluation
.
In
which
sense
,
I
say
,
that
euen
the
Bishop
also
is
Superiour
to
a
Prince
,
although
the
Pope
be
Superior
in
a
higher
and
greater
measure
.
It
is
not
fit
therefore
that
the
Author
should
,
without
distinguishing
these
two
significations
affirme
in
grosse
and
in
one
breath
as
it
were
,
that
an
absolute
Temporall
Prince
,
although
he
acknowledge
the
superioritie
of
no
other
Temporall
Prince
,
ought
yet
to
recognise
the
Pope
for
his
superiour
,
and
so
confound
the
two
superiorities
.
For
if
it
should
be
thus
proposed
,
that
an
absolute
Temporall
Prince
,
though
he
acknowledge
no
other
Temporall
Prince
for
his
superiour
,
yet
must
acknowledge
the
Bishop
to
be
his
superiour
,
no
man
would
allow
of
it
,
because
the
fallacie
would
be
apparant
to
all
men
.
Therfore
if
Recognising
be
vnderstood
in
the
former
sense
(
in
case
)
of
Dominium
directum
,
I
say
,
that
it
is
not
true
,
that
a
Prince
ought
so
to
recognise
the
Pope
.
For
the
Pope
is
not
such
vnto
him
;
but
that
in
the
same
manner
that
he
recognizeth
no
other
Prince
,
he
ought
as
little
or
lesse
to
recognize
the
Pope
himselfe
.
But
if
superiour
be
vnderstood
in
the
second
sense
,
for
a
Spirituall
superiour
,
it
is
not
true
that
any
Temporall
Prince
,
though
otherwise
a
Feodatary
or
Homager
,
doth
or
can
acknowledge
any
other
Temporal
Prince
for
such
a
superior
.
For
in
this
sense
,
to
acknowledge
one
for
a
superiour
,
is
as
much
as
to
account
or
accept
him
for
a
spirituall
Father
.
And
for
such
a
one
,
the
homager
ought
not
to
acknowledge
his
Lord
.
How
ought
wee
therefore
to
beware
of
deliuering
such
diuinitie
,
whereby
both
the
kingdome
of
God
,
and
the
kingdomes
of
the
world
are
disordered
and
confounded
,
and
the
simple
people
abused
,
and
made
to
beleeue
,
that
in
all
things
they
are
bound
to
obey
the
Pope
?
Neither
is
the
manner
or
Phrase
of
speech
absolutely
to
be
allowed
,
that
that
Pope
is
head
of
all
Christendome
,
by
reason
of
the
Equiuocation
of
the
word
Christendome
.
Among
the
ancient
writers
we
finde
him
thus
stiled
,
The
Bishop
of
Rome
,
the
successour
of
Saint
Peter
;
by
some
,
Saint
Peters
Vicar
;
and
in
the
latter
times
,
Christs
Vicar
,
Gods
Vicar
,
head
of
the
Church
:
fashions
of
speech
,
which
begets
no
ill
meaning
:
But
it
is
otherwise
,
in
the
vse
of
the
word
Christendome
in
this
place
,
by
reason
of
the
ambiguitie
and
double
sense
which
it
hath
.
For
it
signifieth
not
onely
the
Christian
Church
,
but
the
Christian
states
and
kingdomes
:
and
this
latter
signification
is
the
more
vsuall
;
as
when
wee
say
,
that
Asia
or
Aegypt
are
not
within
Christendome
,
we
doe
not
meane
,
that
there
is
no
Christian
Church
in
them
,
but
that
they
are
not
within
the
compasse
of
the
Temporal
states
of
the
Christians
.
So
it
is
apparent
,
that
vnder
this
new
forme
of
speech
the
fallacy
is
hidden
.
For
his
purpose
is
to
conclude
,
that
the
Pope
is
head
,
that
is
,
hath
the
gouernment
&
command
in
temporall
matters
,
ouer
all
Christian
States
and
Princes
.
Let
vs
therefore
keepe
our
antient
formes
,
and
let
vs
call
him
head
of
the
Christian
Church
.
But
seeing
the
Authors
drift
is
,
out
of
this
whole
discourse
to
draw
this
conclusion
,
that
where
Princes
vse
their
power
to
the
hurt
of
their
owne
soules
,
or
their
peoples
,
and
to
the
preiudice
of
Christian
religion
,
the
Pope
may
take
the
matter
in
hand
to
redresse
it
:
although
wee
haue
spoken
much
of
this
point
before
in
the
exposition
of
the
Chapter
Nouit
;
it
will
not
bee
impertinent
to
our
present
purpose
,
to
consider
what
notable
inconueniences
will
follow
in
this
Doctrine
,
thus
generally
deliuered
.
There
is
no
action
of
a
man
in
indiuiduo
,
but
either
it
is
a
good
worke
,
or
a
sinne
.
Now
if
it
belong
to
the
Pope
,
to
exercise
iurisdiction
ouerall
sinnes
,
and
withall
to
take
vpon
him
to
determine
,
what
is
sinne
,
and
what
not
,
I
say
,
there
is
no
longer
any
Prince
but
the
Pope
,
nay
further
,
that
there
is
no
place
left
for
any
priuate
gouernment
.
For
suppose
the
Prince
make
a
lawe
to
exact
some
contribution
,
for
the
extraordinary
reliefe
of
the
state
,
by
occasion
of
some
warre
that
hee
is
forced
to
vndertake
,
this
lawe
is
not
iust
,
but
a
sinne
,
vnlesse
the
end
and
ground
of
it
bee
lawfull
,
and
vnlesse
the
subiects
doe
submit
and
binde
themselues
to
contributions
,
according
to
the
rules
of
iustitia
distributiua
,
hereupon
the
Pope
may
say
,
I
will
know
the
end
why
this
taxe
is
imposed
,
and
so
he
may
diue
into
the
secrets
of
that
estate
:
hee
may
also
examine
the
distribution
,
whether
it
bee
equally
and
proportionably
made
,
and
thereby
come
to
the
knowledge
of
the
secret
of
the
forces
,
and
wealth
of
that
state
:
And
beeing
a
temporall
Prince
himselfe
,
who
in
that
right
and
quality
,
may
haue
occasion
of
warre
with
an
other
Prince
,
by
this
course
,
it
will
bee
an
easie
matter
for
him
to
infeable
his
enimie
,
and
to
get
the
maistery
of
him
at
an
easie
rate
.
In
summe
,
the
Pope
may
(
by
this
Doctrine
)
examine
all
lawes
,
all
edicts
,
all
conuentions
,
all
successions
,
and
all
translations
of
Princes
,
what
shall
I
say
?
hee
may
call
in
question
,
and
examine
all
inheritances
and
contracts
of
priuate
men
;
because
it
belongs
to
the
sheepherd
,
(
as
the
Author
saith
)
to
haue
a
care
,
of
what
his
sheepe
doe
feede
,
of
what
waters
they
drynke
,
and
where
they
haue
their
walke
:
and
this
inference
doth
not
onely
necessarily
follow
of
this
supposition
,
but
is
also
allowed
by
all
the
Canonists
that
write
vpon
that
chapter
Nouit
:
and
yet
neuerthelesse
,
haue
the
wisest
men
and
of
most
vnderstanding
,
noted
and
taxed
it
to
bee
full
of
absurdities
.
Which
to
auoide
,
some
men
haue
out
of
that
Chapter
Nouit
,
framed
a
distinction
:
That
it
is
one
thing
to
iudge
of
the
matter
,
or
of
the
action
,
or
of
the
contract
,
and
an
other
to
iudge
of
the
sinne
.
But
they
make
a
deuision
where
there
can
bee
none
:
for
if
it
be
the
Popes
right
to
iudge
of
all
things
as
they
are
sinnes
,
and
to
forbid
them
,
and
inforce
all
men
to
obey
his
determinations
therein
;
what
is
there
more
left
then
for
the
Prince
to
do
?
for
example
,
if
there
should
be
any
bargaine
and
sale
made
wherin
there
were
Iniquitie
and
Iniustice
,
and
the
Pope
should
determine
it
to
be
sinne
,
and
cause
it
to
be
reuoked
;
I
would
gladly
knowe
,
what
there
remaines
for
the
Prince
to
intermedle
in
,
or
to
determine
further
touching
that
contract
?
And
I
will
hold
my selfe
satisfied
,
if
any
man
can
shew
me
that
there
is
left
for
the
Prince
as
much
as
one
of
Democritus
motes
.
Surely
by
this
Doctrine
,
either
all
authority
of
Princes
must
be
abolished
,
or
Christendome
must
bee
holden
in
perpetuall
combustion
.
And
here
I
vse
not
the
word
in
any
ambiguous
sense
:
but
I
vnderstand
by
Christendome
▪
all
Christian
states
&
Kingdomes
.
And
because
the
Author
hath
taught
vs
a
very
generall
doctrine
;
that
,
to
iudge
whether
any
lawe
containe
in
it
sinne
or
not
;
It
belongs
to
the
Pope
:
as
it
belongs
to
the
ecclesiasticall
Iudge
,
to
determine
whether
a
ciuill
contract
containes
in
it
the
sinne
of
vsurie
:
I
must
bee
bold
to
tell
him
,
that
from
hence
it
will
follow
,
that
not
onely
the
Pope
,
but
euery
ecclesiasticall
Iudge
,
shall
haue
power
to
determine
of
all
matrers
;
for
it
can
belong
no
more
to
him
,
to
iudge
whether
a
contract
offend
in
vsury
,
then
whether
it
cary
with
it
,
any
other
wrong
or
hurt
to
a
mans
neighbour
:
for
all
that
doe
so
,
are
sinnes
,
aswell
as
the
other
.
And
by
the
same
reason
,
it
will
belong
to
the
ecclesiasticall
Iudge
,
to
determine
of
all
manner
of
murther
,
or
killing
of
a
man
,
because
it
may
be
so
done
as
it
shall
be
a
sinne
,
and
it
may
be
otherwise
.
And
to
them
it
shall
likewise
belong
,
to
iudge
of
the
price
set
vpon
Corne
,
and
other
marchandise
,
whether
there
bee
sinne
in
it
or
not
,
and
to
appoint
that
it
shall
either
stand
or
be
altered
:
and
whether
a
morgage
containe
extortion
or
not
,
or
a
warrant
for
the
apprehending
and
imprisoning
of
a
man
,
containe
violence
or
Iniustice
;
(
for
euen
in
these
matters
there
may
bee
sinne
)
and
whether
the
womens
attire
be
scandalous
,
or
the
men
bee
too
superfluous
or
too
sparing
in
the
expence
of
their
table
:
for
euen
all
these
are
sinnes
.
And
as
they
may
by
this
meanes
intrude
themselues
into
the
gouernment
of
all
kingdomes
,
so
may
they
likewise
,
into
the
gouernment
of
particular
families
,
and
examine
how
the
father
gouernes
his
children
,
or
the
husband
vseth
his
wife
.
And
in
conclusion
,
because
there
is
no
action
or
affaire
,
other
publick
or
priuate
,
wherunto
sin
is
not
incident
,
if
it
shall
be
in
the
power
of
the
ecclesiasticall
Iudge
to
determine
&
iudge
of
it
,
&
either
to
allow
it
,
or
forbid
it
,
&
to
inforce
obedience
vnto
his
owne
determination
:
All
Courts
of
iustice
,
all
places
of
contracts
,
and
all
priuate
families
,
may
well
be
transferred
into
the
Bishops
pallace
.
And
as
these
consequences
are
necessarily
deduced
from
this
doctrine
,
so
it
were
well
,
that
they
should
be
throughly
&
with
good
insight
considered
of
by
them
,
to
whome
indeede
they
belong
.
But
the
true
Christian
doctrine
and
the
common
practise
which
we
daily
see
▪
auoids
all
these
absurdities
,
subiecting
all
Crimes
and
offences
vnto
the
temporall
Iurisdiction
in
foro
mundano
,
and
to
the
ecclesiasticall
in
foro
animae
:
wherein
how
men
ought
to
proceede
,
wee
can
not
bee
better
taught
,
then
by
the
example
of
Christ
and
his
holy
Apostles
,
who
neuer
pretended
,
to
haue
or
exercise
any
temporall
coertion
or
coactiue
authority
ouer
(
mens
)
sinnes
.
But
the
Author
goeth
on
,
and
inueyeth
against
the
translator
,
not
only
in
the
point
concerning
the
lawes
,
but
addeth
further
,
that
his
holinesse
is
not
offended
with
the
common
wealth
of
Venice
,
for
punishing
their
subiects
that
offend
,
but
for
presuming
to
lay
hands
vpon
ecclesiasticall
persons
,
who
are
not
subiect
to
any
superior
,
but
the
ecclesiasticall
:
and
he
concludeth
,
that
whosoeuer
will
consider
of
the
matter
without
passion
shall
finde
,
that
the
Pope
goeth
not
about
to
depriue
that
common
wealth
of
any
other
liberty
,
but
the
liberty
to
doe
euill
,
which
is
not
giuen
of
God
,
but
of
the
Diuell
.
Here
first
he
layeth
to
the
translators
charge
,
that
,
wherein
hee
is
not
faulty
at
all
:
yet
hath
he
truly
cited
the
words
of
the
translator
:
namely
,
that
the
Popes
censure
was
denounced
vpon
Christmas
day
.
But
vpon
that
day
,
there
was
no
breefe
of
the
Popes
presented
,
but
that
which
concerned
onely
the
two
lawes
;
That
neither
Churches
should
be
built
,
nor
lands
conueyed
by
laymen
to
ecclesiasticall
persons
,
without
leaue
of
the
State
.
And
that
other
censure
,
for
iudging
and
punishing
of
certaine
Churchmen
delinquents
,
came
not
out
till
Februarie
:
And
therfore
could
not
be
mentioned
by
the
translator
,
writing
as
he
doth
concerning
a
report
which
was
spread
abroad
of
the
censures
denounced
vpon
Christmas
day
.
Surely
a
person
of
grauity
ought
not
to
stirre
enuy
against
an
other
man
,
but
vpon
true
grounds
.
But
to
the
matter
it selfe
.
The
ecclesiasticall
persons
offending
against
a
lawe
,
are
not
subiect
to
punishment
,
he
onely
saith
it
,
but
prooues
it
not
.
If
wee
finde
hereafter
that
he
goeth
about
to
prooue
it
,
we
will
answere
him
,
as
shall
be
meete
for
the
defence
of
the
truth
.
But
in
the
meane
time
,
I
may
not
deferre
to
say
,
what
is
fit
to
be
said
,
concerning
that
proposition
of
his
:
Ecclesiasticall
persons
(
saith
he
)
are
not
subiect
to
any
,
but
their
spirituall
superior
.
This
very
proposition
is
produced
as
a
speciall
obiection
against
Cardinall
Bellarmine
,
by
a
certaine
Frenchman
who
condems
it
,
as
tending
onely
to
sedition
.
And
Lewes
Richehomme
the
prouinciall
of
the
Iesuites
,
in
an
Apology
of
his
directed
vnto
the
King
of
Fraunce
;
answeres
in
the
Cardinals
behalfe
,
in
the
33.
Chapter
,
that
hee
doth
not
affirme
this
position
,
but
onely
in
causes
meerely
sacred
,
as
of
faith
,
religion
,
Sacraments
&c.
and
that
it
was
not
his
meaning
to
taxe
or
reprooue
the
custome
of
France
,
where
the
secular
magistrate
vseth
to
iudge
of
crimes
,
which
are
specially
reserued
to
the
ecclesiasticall
courts
.
And
the
same
prouinciall
,
turning
his
speech
afterwards
to
the
King
,
say
thus
.
Episcopi
Archiepiscopi
,
Cardinales
,
generalesque
praepositi
Religiosorum
ordinum
,
in
totò
sacr●
ordine
excelsissimi
omnium
atque
immunissimi
primas
tenent
:
Propterea
ne
tamen
,
aut
tuae
maiestati
subiecti
,
vel
esse
vel
dici
,
aspernantur
,
quod
fiat
immune●
,
subiectique
pontifici
Romano
.
And
a
little
after
,
hauing
said
that
they
acknowledge
him
for
their
King
,
he
goeth
on
.
Quod
quomodo
sane
praestandum
〈◊〉
constituerent
,
nisi
se
pari
iure
cum
alijs
,
atque
sub
tuo
imperio
esse
faterentur
?
Parentemne
potest
Dauidem
suus
Salomon
compellare
,
nec
se
eius
tamen
filium
ea
compellatione
dicere
?
And
certainly
Cardinall
Bellarmine
in
his
first
Booke
de
Clericis
Cap.
28.
And
the
second
conclusion
with
the
reason
he
renders
for
it
,
saith
,
not
by
way
of
argument
or
question
,
but
definitiuely
,
that
ecclesiasticall
persons
,
are
subiect
to
secular
Princes
.
But
because
this
word
subditi
is
not
there
(
so
)
formally
expressed
,
I
thought
better
to
alleage
one
of
his
owne
company
,
that
in
expresse
and
direct
termes
hath
said
it
:
&
not
only
in
that
place
before
cited
,
but
repeats
it
also
in
the
36.
chapter
.
I
forbeare
to
vouch
S.
Gregorie
in
his
epistle
mentioned
before
,
where
he
calls
himselfe
the
subiect
&
slaue
,
or
seruant
of
the
Emperor
:
And
brings
in
God
speaking
thus
vnto
him
.
Sacerdotes
meos
tuae
manui
cōmiisi
:
which
manner
of
speech
,
I
finde
to
be
ordinary
with
the
holy
Fathers
,
&
frequent
in
the
Epistles
of
the
Ancient
Popes
.
And
here
me
thinks
a
man
might
wel
reply
vpon
the
Author
,
that
this
saying
of
his
,
(
that
the
Pope
went
not
about
to
debarre
the
state
of
Venice
of
any
other
liberty
,
but
to
do
euill
)
may
more
truly
be
applied
to
them
:
and
it
may
be
said
,
that
the
state
of
Venice
in
punishing
Church-men
that
offend
,
do
not
any
thing
against
the
ecclesiasticall
liberty
,
nor
go
about
to
take
any
other
liberty
from
them
,
but
liberty
to
doe
euill
:
for
we
be
all
agreed
in
this
;
That
ecclesiasticall
persons
breaking
a
law
,
do
therein
sinne
:
But
in
the
other
point
we
do
not
agree
,
that
the
common
wealth
hath
sinned
in
correcting
them
.
I
am
prone
to
beleeue
,
that
the
Author
beeing
so
exceedingly
well
learned
as
hee
is
,
had
a
good
meaning
,
when
hee
saide
,
that
the
libertye
to
doe
euill
,
is
not
giuen
by
GOD
,
but
by
the
Diuell
.
Yet
those
wordes
so
deliuered
are
not
Catholicke
:
for
by
libertie
to
doo
euill
,
is
vnderstood
free-will
,
which
is
naturall
and
of
God
:
and
this
will
bee
denied
by
none
but
Manicheus
,
who
makes
the
Diuell
Author
of
it
.
But
I
doe
not
denie
,
as
I
said
,
but
the
Author
might
haue
a
good
meaning
in
it
.
Yet
a
good
meaning
is
scarse
to
be
allowed
for
an
excuse
vnto
him
,
that
is
so
seuere
and
rigorous
a
Censor
of
other
men
:
Especially
considering
what
Saint
Hierome
saith
,
ex
verbis
male
prolatis
incurritur
haeresis
.
The
Author
proceedes
,
and
by
a
comparison
drawne
from
secular
Princes
,
from
a
sheepheard
and
a
Pilot
;
he
concludes
,
that
the
Pope
,
Head
of
Christendome
,
ought
not
to
allow
any
liberty
vnto
Princes
,
to
make
lawes
that
be
preiudiciall
to
the
Church
&
the
saluation
of
mens
souls
,
and
whereby
they
procure
damnation
both
to
themselues
and
others
.
These
are
goodly
words
at
the
first
sight
,
and
such
as
are
able
to
stagger
a
simple
man
by
and
by
,
and
to
make
him
thinke
,
that
the
author
hath
all
right
and
reason
on
his
side
.
But
when
we
shall
examine
and
sift
them
,
we
shall
finde
them
to
containe
nothing
but
ambiguities
,
and
to
conclude
with
the
like
Paralogisme
that
the
rest
haue
done
.
For
first
,
what
meaneth
he
by
the
Church
?
If
the
same
which
the
holy
Scripture
meaneth
,
and
which
the
word
it selfe
doth
properly
signifie
,
to
wit
,
the
company
of
the
faithfull
;
it
is
verie
true
that
he
saith
:
But
in
this
sense
,
no
Prince
can
make
lawes
hurtfull
to
the
Church
,
but
withall
they
must
be
hurtfull
to
himselfe
also
(
who
i●
a
principall
member
of
it
)
and
hee
must
needs
sinne
in
so
doing
:
Likewise
if
by
the
Church
he
vnderstand
the
ministers
thereof
,
i●
as
much
as
they
be
ministers
,
I
am
of
the
same
opinion
:
But
I
adde
this
withall
,
that
these
lawes
of
Venice
,
are
not
any
way
hurtful
or
preiudiciall
to
them
,
but
rather
,
as
may
easily
be
prooued
,
they
tend
in
some
sort
to
the
fauour
and
benefit
of
their
calling
.
But
if
by
the
Church
,
he
vnderstand
some
temporall
power
or
state
,
I
denie
that
the
Pope
hath
any
right
to
hinder
,
or
prohibite
lawes
to
be
made
,
to
the
preiudice
of
the
Church
in
that
sense
.
The
ambiguitie
of
the
word
doth
deceiue
vs
.
It
is
true
,
that
no
man
ought
to
make
lawes
that
are
hurtfull
to
the
Church
:
but
this
must
be
vnderstood
of
the
Church
in
the
first
or
second
signification
.
But
if
a
Law
be
made
against
carrying
of
corne
to
Ancona
(
a
Towne
of
the
Popes
Dominions
)
this
must
needes
be
vnderstood
in
the
third
signification
And
therefore
,
to
say
that
such
a
Law
is
against
the
Church
,
is
an
Equiuocation
.
In
like
sort
where
he
saith
,
that
the
Pope
ought
not
to
suffer
Christian
Princes
to
make
lawes
that
may
hurt
or
hinder
the
saluation
of
mens
soules
,
we
will
put
him
in
remembrance
,
that
it
is
Cardinall
Bellarmines
owne
doctrine
,
That
ecclesiasticall
persons
haue
their
exemption
in
criminall
causes
,
onely
iure
humane
:
be
it
eyther
by
the
graunt
of
Princes
,
or
by
the
constitutions
of
Popes
,
or
by
both
together
.
Hereupon
I
would
aske
this
question
;
whether
before
such
graunts
and
constitutions
were
made
,
secular
magistrates
which
punished
the
offences
of
Clergy
men
,
committed
any
sin
,
or
did
any
wrong
to
the
Church
?
If
it
be
said
they
did
,
it
cannot
be
maintayned
:
for
they
neither
brake
any
lawe
of
God
,
as
both
himselfe
,
and
other
truly
hold
:
nor
any
law
of
man
;
for
there
was
then
no
such
lawe
made
,
et
vbi
non
est
lex
,
nec
preuaricatio
therfore
it
was
no
sin
:
It
was
not
against
the
saluation
of
mens
soules
,
it
was
no
wrong
or
preiudice
to
any
man
,
why
then
could
not
the
Popes
suffer
it
so
to
continue
?
But
the
Author
will
say
,
it
was
so
then
(
Perhaps
)
for
there
was
no
lawe
yet
to
the
contrary
.
But
now
the
lawe
is
made
,
it
is
so
no
longer
.
Then
say
I
,
they
haue
stopped
and
straightned
the
way
to
heauen
,
without
them
it
would
haue
beene
more
easie
,
and
therefore
this
they
haue
done
,
is
not
to
edification
.
If
it
were
once
lawfull
for
Princes
,
by
punishing
such
ecclesiasticall
persons
as
did
offend
,
to
maintaine
the
publicke
peace
of
their
states
,
and
to
giue
satisfaction
to
the
parties
grieued
,
without
committing
any
sinne
themselues
:
what
neede
was
it
,
or
to
what
purpose
;
to
inuent
this
deuise
,
so
contrary
to
the
common
good
,
and
so
likely
to
breede
confusion
in
all
estates
,
whereby
the
punishing
of
malefactors
,
which
is
agreeable
to
the
law
of
God
,
shall
now
become
sinne
to
them
that
doe
it
?
Can
this
auaile
any
thing
to
make
the
way
of
eternall
saluation
more
easie
?
Can
it
bee
for
the
good
of
wicked
clergy-men
themselues
,
who
take
the
more
liberty
and
boldnes
hereby
to
doe
euill
?
Can
it
bee
of
any
vse
in
respect
of
them
that
are
iniured
?
or
do
they
not
rather
by
this
occasion
conceiue
the
deeper
malice
,
and
practise
priuate
reuenge
?
Do
the
Princes
reape
any
good
by
it
,
whose
states
and
gouernments
are
disordered
and
disturbed
thereby
?
Or
can
it
bee
any
credyt
or
reputation
to
such
Clergy
men
,
as
are
good
and
vertuous
,
that
the
lewde
should
continue
amongst
them
?
Is
God
honoured
and
glorified
by
any
but
such
as
bee
obedient
to
his
lawes
?
But
here
I
foresee
an
obiection
.
that
by
this
opinion
,
I
seeme
to
dislike
all
those
immunities
and
exemptions
,
which
so
many
Princes
,
worthy
of
euerlasting
memorie
,
haue
graunted
to
the
Clergye
in
Criminall
causes
.
No
,
I
am
so
farre
from
disliking
them
,
as
I
doe
much
commend
them
,
and
propose
them
as
worthy
patterns
to
be
followed
by
all
Princes
present
and
to
come
.
But
this
is
that
which
I
say
.
That
if
wee
beginne
at
Constantine
the
great
,
and
goe
along
to
Constantine
the
sonne
of
Irene
,
and
from
him
,
through
all
the
greeke
Emperours
,
vntill
the
finall
destruction
of
that
Empire
,
and
among
the
Latines
,
from
Charles
the
great
,
to
Fridericke
the
second
,
inclusiue
,
wee
shall
not
finde
,
that
any
Prince
did
euer
exempt
the
Clergy
from
his
owne
authoritie
.
But
all
the
exemptions
they
graunted
,
were
from
their
inferiour
offiicers
and
Magistrates
;
some
from
all
,
and
other
from
some
onely
.
And
some
,
in
certaine
kindes
of
offences
,
and
other
in
all
respectiuely
.
But
there
remayned
still
vnto
the
Princes
themselues
that
supreame
authority
which
could
not
bee
seuered
from
them
.
Now
so
as
offences
be
punished
,
to
what
Magistrate
it
shall
belong
to
doe
it
,
and
to
what
not
,
and
ouer
what
persons
hee
shall
haue
authority
,
and
ouer
whom
hee
shall
not
,
it
belongs
to
the
Prince
to
appoint
,
according
to
the
congruety
and
fitnesse
of
tymes
,
places
,
and
matters
.
And
accordingly
wee
see
,
that
when
the
state
of
their
affaires
so
requires
it
,
Princes
doe
sometimes
graunt
priuiledges
and
exemptions
vnto
souldiors
,
and
sometimes
to
men
of
other
conditions
.
In
like
sorte
,
when
it
is
requisite
for
the
planting
or
propagating
of
religion
in
their
dominions
,
they
are
content
to
giue
conuenient
priuiledges
and
exemptions
to
ecclesiasticall
persons
:
and
therein
they
deserue
to
bee
much
commended
,
as
I
doe
highly
commend
all
tha
forenamed
Princes
,
and
likewise
the
common
wealth
of
Venice
,
which
though
not
by
a
written
lawe
,
yet
by
a
laudable
vse
and
practise
,
hath
exempted
Ecclesiasticall
persons
from
the
ordinary
Magistrate
in
ordinary
crimes
,
and
such
as
cary
no
enormity
with
them
.
But
for
such
a
Lawe
,
as
shall
take
away
from
a
Prince
all
authority
to
punish
offences
,
euen
when
the
necessitie
and
peace
of
his
state
doth
require
it
,
I
doe
not
see
how
any
man
can
eyther
allowe
it
,
or
account
it
agreeable
to
the
lawe
of
GOD
or
nature
.
It
followeth
not
therefore
.
that
because
wee
commend
many
holy
priuiledges
which
Princes
haue
graunted
in
this
kinde
,
wee
must
of
necessitie
commend
also
an
exorbitant
exemption
,
which
tends
so
directly
to
the
confusion
and
generall
disturbance
of
the
state
.
Therefore
let
vs
conclude
,
that
it
is
true
,
that
the
Pope
neither
can
,
nor
ought
to
giue
permission
or
allowance
of
any
of
those
thinges
,
which
in
their
owne
nature
are
euill
and
opposite
to
the
saluation
of
mens
soules
,
and
which
,
though
hee
should
permitte
them
,
would
neuerthelesse
continue
to
bee
sinnes
,
and
exclude
him
that
doth
them
from
attaining
saluation
.
And
surely
those
Popes
are
worthy
of
exceeding
praise
,
that
haue
indeauored
to
remooue
such
abuses
,
and
other
things
forbidden
by
God
,
which
remayning
,
make
it
impossible
for
men
to
bee
saued
:
These
many
yeares
,
the
worlde
hath
sighed
and
groaned
for
such
a
reformation
:
and
so
many
a
time
haue
they
beene
deceiued
and
disappointed
of
their
hopes
.
But
in
those
things
which
are
not
repugnant
vnto
the
will
of
God
,
the
Princes
liberty
ought
to
be
reserued
vnto
him
;
to
doe
that
which
the
good
and
weale
of
his
state
requires
.
And
if
the
Pope
go
about
to
debarre
him
of
this
,
hee
shall
vsurpe
temporall
authority
,
contrary
to
Christs
commandement
,
hitherto
the
Author
hath
maintayned
this
dispute
in
some
friendly
manner
,
but
in
the
second
place
,
by
occasion
of
these
wordes
of
the
translators
,
where
hee
saith
,
that
hee
had
bent
his
studie
and
indeauour
,
to
finde
out
,
what
force
and
validity
excommunications
cary
,
when
they
are
denounced
vppon
so
vniust
causes
,
hee
falles
very
fiercely
and
violently
vppon
him
,
as
followeth
.
The
Author
proceedeth
to
another
vntruth
saying
.
This
is
the
second
vntruth
,
coupled
with
incredible
rashnes
and
vntollerable
pride
,
in
this
,
that
the
Author
of
the
preface
dares
pronounce
,
that
the
causes
of
the
Popes
excommunication
denounced
against
the
common
wealth
of
Venice
are
vniust
.
And
peraduenture
if
he
that
writes
this
,
might
be
spoken
with
,
hee
would
bee
found
not
to
be
well
informed
of
the
matter
,
nor
acquainted
with
the
causes
,
why
it
was
●enounced
:
especially
since
him selfe
confesseth
,
that
he
was
mooued
to
write
onely
vpon
a
fame
or
report
spread
in
Paris
:
so
as
hee
must
needes
bee
one
of
those
of
whom
the
Apostle
speak●th
.
Non
intelligentes
neque
quae
loquntur
,
neque
de
quibus
affirmant
.
1.
Timoth.
1.
Is
it
possible
that
thou
shouldest
be
●orash
,
as
without
perfit
information
of
the
matter
,
without
any
great
labour
bestowed
in
studying
the
point
,
wtthout
conference
or
consultation
with
men
of
learning
,
thou
shouldest
presume
to
pronounce
so
absolute
a
sentence
against
Gods
Vicar
?
And
if
thou
haddest
stu●yed
it
throughly
,
and
conferd
with
other
,
and
wert
fully
informed
of
euery
point
,
did
it
become
thee
to
be
so
saw●y
as
to
condemne
the
highest
iudge
of
the
world
of
iniustice
,
and
to
publish
this
thy
presumptuous
sentence
in
print
to
the
sight
of
all
men
.
But
seeing
that
all
the
reason
which
mooueth
thee
to
iudge
the
cause
of
the
Popes
Censure
to
be
vniust
,
is
groun●ed
vpon
nothing
else
but
report
and
fame
spred
abroad
:
that
the
State
of
Venice
was
excommunicated
,
for
refusing
to
subiect
vnto
the
will
of
an
other
,
that
liberty
which
God
had
giuen
them
,
&
I
haue
clearely
proued
that
this
reason
is
false
:
And
for
that
the
iustice
of
the
Popes
proceeding
in
this
excommunication
is
apparant
to
the
whole
world
,
&
approued
of
all
men
,
but
of
the
parties
interessed
,
who
are
rather
transported
with
passion
,
then
guided
by
reason
,
we
wil
spend
no
more
words
to
confute
this
vntruth
.
Surely
in
reading
well
ouer
againe
the
translators
words
I
cannot
finde
that
he
doth
absolutely
define
that
the
Popes
sentence
is
vniust
,
Now
followeth
the
third
vntruth
.
And
reading
in
the
sacred
Councell
of
Trent
those
words
,
worthy
indeed
to
be
written
in
letters
of
Gold
.
Although
the
weapons
of
Excommunication
,
&c.
I
could
haue
wished
,
that
as
those
holy
Fathers
haue
prescribed
vnto
all
Prelates
,
a
Rule
which
they
are
to
obserue
,
to
make
the
vse
of
that
medicine
profitable
,
where
it
is
applied
;
so
they
would
haue
likewise
instructed
religious
and
deuout
consciences
what
their
dutie
is
,
in
case
that
their
Prelates
shall
denounce
censures
against
them
,
contrarie
to
the
forme
prescribed
by
our
Sauiour
Christ
,
by
Saint
Paule
,
and
by
the
ancient
sacred
Canons
.
The
translator
not
contented
to
haue
vtteted
an
vntruth
against
the
Pope
,
addeth
heere
an
other
against
the
generall
Counceil
,
and
so
wrongeth
at
once
both
the
head
and
principall
members
of
holy
Church
,
he
condemnes
then
the
holy
Councell
of
Trent
of
insufficiency
,
in
that
,
hauing
giuing
a
rule
vnto
Prelates
,
not
to
vse
Excommunication
in
sleight
and
friuolous
causes
;
It
did
not
also
instruct
lay
men
,
how
they
should
carrie
themselues
,
when
their
Prelates
obserue
not
that
rule
being
agreeable
vnto
the
rule
of
Christ
,
of
Saint
Paule
,
and
of
the
ancient
holy
Canons
.
But
if
he
would
haue
read
out
the
whole
decree
of
that
holy
Councell
,
and
not
the
first
words
onely
,
he
should
haue
found
that
which
he
makes
shew
to
desire
,
&
he
would
haue
easily
perceiued
,
how
falsly
&
wrongfully
he
doth
attribute
vnto
that
Councell
,
insufficiencie
of
doctrine
.
The
decree
which
he
alleageth
,
is
the
third
of
the
last
Lesson
concerning
matter
of
reformation
.
And
as
in
the
beginning
of
the
decree
,
Prelates
are
admonished
not
to
vse
the
sword
of
Excommunication
,
Temere
&
leuibus
de
causis
,
that
is
,
rashly
and
for
sleight
and
friuolous
causes
,
so
in
the
end
,
a
caueat
is
giuen
to
Lay
men
euen
such
as
are
placed
in
publike
offices
of
ciuill
gouernment
,
that
it
belongs
not
vnto
them
,
to
iudge
,
whether
the
Prelate
in
his
Excommunication
,
obserue
the
due
forme
and
course
prescribed
or
not
.
And
therefore
the
Counsell
commaundeth
all
seculer
Magistrates
,
that
they
presume
not
to
forbid
or
hinder
the
prelate
from
denouncing
any
excommunication
,
much
lesse
command
him
to
reuoke
it
,
vnder
colour
that
it
is
not
done
,
orderly
and
according
to
the
rule
appointed
.
Nefas
autem
sit
saeculari
cuilibet
magistratui
prohibere
ecclesiastico
iudici
,
ne
quem
excommunicet
,
aut
mandare
vt
latam
excommunicationem
reuocet
,
sub
praetextu
,
quod
contenta
in
praesenti
decreto
nun
sint
obseruata
▪
cum
non
ad
seculares
,
sed
ad
ecclesiasticos
haec
cognitio
pertineat
:
these
are
the
words
of
the
holy
councell
,
which
hath
therein
prouided
for
euery
thing
,
and
taught
vs
,
that
the
duty
of
seculer
magistrates
is
,
not
to
resist
with
force
and
violence
the
publishing
of
excommunications
,
as
the
magistrates
of
the
state
of
Venice
do
at
this
day
,
abused
and
misled
by
some
men
that
are
more
ready
,
to
flatter
then
to
teach
the
truth
:
of
which
number
this
fellow
is
one
,
whom
we
are
about
to
answere
.
Here
he
accuseth
Gersons
translator
of
too
things
,
the
one
that
he
chargeth
the
councell
with
insufficiencie
,
the
other
that
if
he
had
read
the
rest
of
the
decree
,
and
not
onely
the
begining
,
he
should
haue
found
that
he
sought
.
To
the
first
obiection
I
will
answere
breifly
,
because
the
second
,
carrieth
me
away
from
insisting
vpon
any
other
consideration
.
This
is
the
very
same
argument
that
heretikes
vse
against
vs
,
for
when
we
say
,
that
traditions
are
necessarie
,
because
euery
thing
is
not
found
expresly
in
holy
scripture
;
as
for
example
:
The
crossing
with
the
signe
of
the
crosse
,
the
adoration
of
Images
,
the
inferior
orders
,
the
consecration
of
Churches
,
and
altars
;
they
tell
vs
by
and
by
that
we
make
the
scripture
to
be
insufficient
.
But
indeede
the
scripture
for
all
that
can
not
be
sayd
to
be
insufficient
,
because
it
contaynes
all
that
which
was
conuenient
and
needfull
to
be
written
,
and
leaues
the
rest
to
traditions
,
which
it
giueth
good
allowance
of
.
Thus
doth
Cardinall
Bellarmine
answere
very
often
the
obiections
of
the
heretikes
.
And
so
in
this
question
we
must
say
:
That
the
councell
is
not
therfore
to
be
holden
insufficient
because
it
deliuereth
not
all
that
ought
to
be
knowen
,
touching
excommunication
,
if
it
haue
omitted
some
particularities
and
referred
them
to
be
taught
by
catholike
writers
.
And
it
is
well
knowen
to
euery
man
,
with
how
many
necessary
declarations
,
Pius
Quintus
hath
supplied
some
defects
of
that
councell
▪
in
the
point
of
spirituall
consanguinity
,
of
affinitie
,
by
reason
of
fornication
,
and
of
publike
honesty
.
And
the
congregation
of
Cardinals
doth
dayly
supply
in
some
other
points
,
vnder
the
title
of
declarations
.
The
councell
is
no
to
be
accounted
among
Canonicall
writers
.
But
we
are
to
thinke
,
that
if
it
had
continued
longer
,
it
would
haue
declared
much
more
then
it
did
,
and
the
author
ought
not
to
speake
as
he
doth
,
being
so
directly
against
the
new
constitution
.
De
quesito
de
auxilijs
.
But
heere
perhaps
some
man
will
obiect
,
that
Gersons
translator
hath
then
committed
an
error
,
in
wishing
that
which
the
holy
councell
thought
not
expedient
to
doe
.
But
it
is
not
true
,
that
it
is
alwaies
euill
,
to
wish
that
which
one
vncapable
of
sinning
euen
by
nature
,
hath
determined
otherwise
:
I
wish
that
it
had
pleased
god
to
haue
permitted
Pope
Clement
,
the
eight
,
to
haue
liued
till
these
times
:
and
I
doe
not
sinne
in
so
wishing
,
and
yet
god
thought
it
not
expedient
.
But
I
know
very
well
,
that
there
be
some
,
that
will
not
be
satisfied
,
with
the
asscribing
of
such
a
sufficiencie
onely
vnto
the
Councell
,
as
we
haue
spoken
of
;
but
they
would
gladly
haue
it
to
be
such
&
so
great
,
as
should
be
without
any
defect
or
imperfection
:
to
the
end
that
no
man
might
say
hereafter
,
that
there
is
any
more
neede
of
a
Councell
.
And
in
this
point
concerning
the
sufficiencie
of
the
decree
,
made
touching
censures
,
we
should
haue
beene
freed
of
much
labour
,
if
as
well
the
acts
as
the
decrees
of
the
councell
had
beene
printed
.
To
this
day
,
if
any
acts
of
the
Councell
of
Ephesus
be
found
,
which
was
at
least
.
1200.
yeares
agoe
,
or
of
the
Councell
of
Nice
;
which
is
more
auncient
:
they
are
embraced
and
receaued
with
all
greadinesse
.
The
acts
of
the
holy
Councell
of
Trent
,
are
extant
,
&
I
leaue
it
to
the
authors
great
wisedome
to
iudge
,
whether
it
were
not
good
they
were
published
.
Sure
I
am
that
they
would
resolue
and
cleare
this
doubt
we
haue
in
hand
.
To
the
second
obiection
,
I
could
haue
wished
,
that
he
which
is
so
curious
to
finde
faults
in
the
translation
of
Gerson
,
would
haue
beene
more
exact
&
faithfull
in
translating
the
words
of
the
Councell
.
The
Councell
saith
:
Nefas
sit
seculaeri
cuilibet
magistratus
.
The
author
interprets
it
thus
,
let
lay
men
take
heed
,
euen
those
which
are
placed
in
publicke
authoryty
.
I
suppose
that
any
grammar
scoller
will
expound
,
Saeculari
cuilibet
magistratui
,
for
any
secular
magistrate
,
and
not
for
lay
men
,
euen
those
which
are
placed
in
publike
office
;
so
that
of
priuat
persons
there
is
nothing
spoken
:
but
the
translator
of
Gerson
desired
instruction
,
for
deuout
and
religious
consciences
,
and
not
for
magistrates
:
and
the
author
hath
added
these
words
,
lay
men
to
include
priuate
persons
,
contrary
to
the
meaning
of
the
Councell
.
Those
other
words
likewise
.
Sub
praetextu
quod
contenta
in
praesenti
decreto
non
sunt
obseruata
,
are
not
truely
rendred
by
him
in
these
words
,
vpon
pretence
that
it
is
not
done
orderly
and
according
to
the
due
forme
:
he
should
haue
sayd
thus
,
vpon
pretence
that
the
things
are
not
obserued
,
which
are
contayned
in
this
present
decree
,
for
there
are
many
other
due
formes
and
rules
in
Saint
Mathew
,
Saint
Paul●
,
and
S.
Augustine
:
which
are
not
contayned
in
the
decrees
of
that
Councel
.
The
Councell
forbiddeth
lay
magistrates
,
that
they
shall
not
by
their
authority
,
commaund
any
excommunication
that
is
denounced
,
to
be
reuoked
,
vpon
pretence
that
all
things
were
not
therein
obserued
,
that
are
contayned
in
that
decree
.
But
if
some
other
things
be
omitted
,
which
ought
to
be
obserued
,
the
councell
doth
not
determine
,
whether
in
such
cases
,
lay
magistrates
may
commaund
the
censure
to
be
reuoked
.
And
peraduenture
in
some
case
they
may
,
according
as
they
vse
to
doe
in
the
Parliaments
of
France
.
It
is
euident
therefore
that
the
councell
hath
giuen
no
instruction
to
deuoute
and
religious
consciences
,
that
is
,
to
such
as
are
vniustly
excommunicated
,
and
to
them
which
liue
among
them
,
who
are
to
conuerse
and
communicate
with
them
,
what
their
duty
is
in
that
case
,
which
is
the
point
that
Gersons
translator
desired
.
But
after
the
Author
hath
alleaged
the
words
of
the
councell
.
Nefas
autem
sit
saeculari
cuilibet
magistratui
prohibere
ecclesiastico
Iudici
ne
quem
excommunicet
,
aut
mandare
vt
latam
excommunicationem
reuocet
,
sub
praetextu
quod
contenta
in
praesenti
decreto
non
sint
obseruata
,
cum
non
ad
seculares
sed
ecclesiasticos
haec
cognitio
pertineat
,
thus
he
goeth
on
.
These
are
the
words
of
the
holy
councell
:
which
hath
prouided
for
euery
thing
,
and
hath
taught
vs
,
that
the
office
and
duety
of
secular
magistrates
is
,
not
to
resist
with
force
and
violence
the
publishing
of
excommunications
,
as
the
magistrates
of
the
common
wealth
of
Venice
do
at
this
time
.
Here
I
cannot
choose
but
be
much
amased
.
The
councell
saith
that
the
magistrate
ought
not
either
to
forbid
ecclesiasticall
Iudges
to
excommunicate
,
or
to
commaund
them
to
reuoke
their
excommunication
when
it
is
denounced
.
The
Author
saith
that
it
commaunds
them
not
to
resist
the
publication
of
an
excommunication
with
force
.
These
things
are
as
different
as
heauen
and
earth
,
for
the
publication
may
be
hindred
,
without
either
forbidding
the
sentence
of
excommunication
to
be
pronounced
,
or
commanding
it
to
bee
reuoked
when
it
is
pronounced
.
The
one
is
an
act
of
power
and
iurisdiction
ouer
him
that
doth
excommunicate
,
the
other
an
act
of
naturall
defence
,
which
requires
no
iurisdiction
at
all
,
&
doth
not
only
appertaine
to
magistrates
,
but
to
priuate
men
also
:
as
wee
may
see
in
Caitan
,
Soto
,
and
Victoria
,
who
doe
all
intreat
at
large
,
of
the
resistance
that
both
priuate
men
and
secular
magistrates
,
ought
to
make
,
against
all
vnlawfull
commandements
,
&
especially
the
Popes
.
And
with
them
agreeth
also
Cardinall
Bellarmine
in
his
treatise
de
Romano
Pontifice
,
written
in
a
time
,
when
,
this
controuersie
not
beeing
as
yet
begun
,
he
iudged
without
all
passion
and
parciality
,
where
then
doth
there
appeare
,
or
whence
is
there
proued
any
such
vntruth
,
as
the
Author
affirmeth
that
Gersons
translator
hath
vttered
against
the
counsell
;
and
that
other
point
,
that
if
he
had
read
out
the
whole
decree
,
hee
should
haue
found
&c.
So
in
conclusion
,
the
obiection
that
is
made
against
the
translator
in
this
point
,
is
grounded
onely
vpon
three
vntrue
and
improper
interpretations
made
by
the
Author
,
contrary
to
the
true
sense
and
words
of
the
Councell
.
But
let
vs
passe
to
the
fourth
point
,
where
he
saith
.
But
the
Author
of
this
translation
proceedeth
and
saith
.
And
whiles
not
finding
that
which
I
sought
for
,
I
turned
ouer
many
Authors
,
I
chaunced
among
the
rest
to
light
vpon
Iohn
Gerson
,
a
most
Christian
Doctor
,
worthy
of
eternall
memorie
●tc
.
It
cannot
be
denyed
,
but
Iohn
Gerson
was
a
Doctor
of
very
great
learning
and
piety
,
but
the
vnhappines
of
those
times
,
by
reason
of
the
long
continuance
of
the
scisme
in
the
Church
of
Rome
,
gaue
occasion
to
that
Doctor
,
as
well
as
to
some
other
of
that
age
,
to
thinke
somewhat
vnderfoote
of
the
authority
of
the
Apostolick
seat
.
Because
that
while
they
sought
by
meanes
of
the
generall
Councell
to
remedie
the
scisme
,
&
to
induce
the
Popes
of
seueral
obediences
to
submit
their
claimes
&
pretensions
to
the
Councels
declaration
;
hereupon
they
set
themselues
to
intrance
the
authority
of
Councells
beyond
mesure
,
&
as
much
to
debase
that
of
the
supreme
Bishop
.
And
hereupon
it
grew
that
they
fell
into
manifest
errors
,
contrary
to
the
holy
Scriptures
,
and
to
the
generall
iudgment
of
the
diuines
that
haue
beene
before
and
since
▪
so
that
Gersons
Authority
in
those
matters
which
concerne
the
Popes
power
,
is
not
of
any
moment
:
and
there
were
enow
other
writers
more
sound
,
which
might
haue
beene
quoted
,
to
giue
vs
to
vnderstand
how
farre
the
force
of
an
excommunication
extends
;
as
are
Saint
.
Thomas
,
S.
Bonauenture
,
S.
Antonine
,
and
infinit
others
;
without
bringing
in
an
Author
suspected
,
yea
and
apparantly
erroneous
,
in
the
point
that
is
now
in
question
.
It
had
beene
good
dealing
in
the
Author
,
since
he
hath
reported
some
of
the
honourable
titles
,
which
the
Interpreter
giues
to
Gerson
,
to
haue
put
them
downe
all
,
that
so
the
obiection
which
he
makes
against
him
,
of
beeing
a
debaser
of
the
supreme
Bishops
authority
,
might
happily
haue
beene
refuted
.
For
if
he
had
adioyned
the
opinion
which
that
age
held
of
him
,
stiling
him
the
most
Christian
Doctor
,
and
his
so
long
continued
exercise
in
teaching
sacred
diuinity
,
and
the
things
hee
effected
by
his
teaching
,
his
example
,
and
his
publicke
authority
withall
,
hee
could
hardly
haue
perswaded
his
reader
,
that
Gerson
was
a
man
likely
to
bee
stirred
by
indiscreet
affections
.
But
so
powerfull
is
the
will
of
contradiction
,
that
it
transporteth
him
to
detract
not
from
Gerson
alone
,
but
from
the
rest
of
the
Doctors
of
that
age
,
and
to
taxe
them
as
manifestly
erronious
,
and
suspected
,
and
contrarie
to
the
Scriptures
.
Wee
cannot
denie
the
vnhappinesse
of
those
times
,
and
the
long
durance
of
that
scisme
in
the
Romane
Church
;
but
withall
wee
must
needes
acknowledge
a
much
greater
infelicitie
in
these
of
ours
,
wherein
so
great
Kingdomes
haue
made
a
totall
separation
from
the
same
Church
:
whereupon
there
is
bred
an
appetite
in
some
,
to
supply
and
make
vp
by
an
intensiue
way
of
improuement
within
those
few
regions
that
remaine
,
all
that
was
so
lost
in
extent
and
territory
abroad
:
yea
an
infelicitie
indeede
may
wee
rightly
tearme
that
of
our
times
,
when
there
is
not
that
father
of
the
auncient
Church
that
is
not
censured
,
and
when
they
dare
take
vpon
them
to
say
,
that
if
they
had
liued
in
these
dayes
,
they
would
not
haue
spoken
as
they
haue
spoken
.
Neither
is
it
to
be
beleeued
,
that
the
occasions
of
those
times
did
transporte
men
more
to
fauour
the
authority
of
Counsells
,
more
I
say
,
nay
or
any
thing
so
much
,
as
the
present
occasions
transport
some
to
depresse
them
:
since
it
is
euident
,
that
all
the
Kingdomes
that
are
sequestred
from
the
Church
,
do
desire
and
grone
after
a
Councell
.
Forasmuch
as
in
very
deede
to
speake
in
fauour
of
a
Councell
can
not
touch
any
one
mans
proper
interest
,
since
no
one
person
can
aspire
to
become
a
Councell
,
whereof
hee
must
bee
content
to
be
but
a
fiue
hundreth
parte
:
so
as
it
is
more
to
bee
misdoubted
,
the
vnhappinesse
of
the
present
times
caries
on
an
affectation
of
excesse
,
then
that
of
the
ages
past
,
did
of
any
diminution
.
A
good
zeale
to
cure
scisme
,
such
as
was
that
of
Gerson
,
and
the
rest
of
that
age
by
the
Authors
owne
confession
,
it
is
not
wont
to
transport
to
any
peruerse
opinion
,
specially
such
as
are
no
way
interessed
;
but
this
catiue
zeale
of
inlarging
ones
own
greatnes
,
is
a
perilous
motiue
to
seduce
into
blindnes
.
Here
I
must
not
omit
to
note
,
that
it
is
a
kinde
of
taxing
of
Gods
prouidence
,
to
say
,
that
he
suffered
an
age
to
fall
into
a
manifest
error
&
contrary
to
the
deuine
scriptures
,
an
age
that
was
moued
out
of
a
Godly
zeale
,
to
reduce
the
holy
Church
to
vnitie
.
Men
of
much
knowledge
and
godlines
,
such
as
the
Author
confesseth
,
that
Gerson
and
the
other
most
excellent
Doctors
of
that
age
were
,
are
not
suffered
to
fall
into
such
errors
;
since
to
fall
into
open
errors
,
repugnant
to
the
Scriptures
,
it
is
a
defect
so
enormeous
and
exhorbitant
,
that
by
the
Authors
good
leaue
,
I
will
auerre
it
,
that
who
so
falleth
into
it
,
hath
no
sparke
of
either
godlines
or
knowledg
.
To
erre
manifestly
against
the
Scriptures
is
the
greatest
blindnesse
that
can
happen
to
any
Christian
,
&
the
greatest
chasticement
that
God
can
impose
in
punishment
of
him
whosoeuer
shall
make
vse
of
the
deuine
authority
,
to
serue
his
owne
turne
in
mondaine
interests
.
It
is
too
to
grose
,
&
expresse
a
contradicton
,
to
be
forced
to
confesse
the
great
learning
&
piety
of
Gerson
,
and
to
say
withall
,
that
he
fell
into
open
errours
,
contrary
to
the
Scriptures
.
It
is
not
as
yet
decided
,
who
holds
the
better
opinion
touching
the
authority
of
the
sea
apostolick
,
whether
Gerson
,
or
our
Author
:
that
he
should
presume
to
pronounce
it
so
absolutely
,
that
Gersons
authority
in
the
question
of
the
Popes
power
is
of
no
moment
.
Moment
is
a
terme
relatiue
,
and
that
which
is
of
no
moment
with
him
,
is
neuerthelesse
of
moment
with
others
:
and
if
the
Authors
opinion
be
of
value
in
any
place
,
then
that
of
Gersons
is
esteemed
of
in
many
more
.
But
to
leaue
this
apart
;
in
all
these
twelue
considerations
the
Author
could
find
no
fault
,
but
at
one
only
point
,
&
that
propounded
incidently
:
the
rest
of
the
doctrine
he
must
needs
allow
,
&
howsoeuer
he
streines
him selfe
,
what
by
limitations
,
what
by
extensions
,
to
make
a
shewe
of
the
contrarie
,
yet
in
fine
he
approues
all
:
so
that
in
direct
dealing
,
hee
ought
not
to
haue
made
this
point
of
the
superioritie
of
general
councels
for
his
principall
question
;
since
that
is
not
the
point
now
in
question
,
nor
any
man
affects
to
make
any
such
vse
of
that
point
,
to
drawe
in
his
holinesse
purposely
for
his
obiect
;
that
it
might
beare
any
such
construction
,
that
the
defence
of
Gerson
,
were
in
offence
of
his
holines
.
There
wanted
not
(
saith
the
Author
)
other
writers
more
sound
,
which
might
haue
beene
alledged
,
and
he
nameth
Saint
Thomas
,
S.
Bonauentura
,
S.
Antonine
in
particular
.
But
Gersons
doctrine
,
That
excommunications
abusiue
and
nulle
are
not
to
be
feared
;
That
we
ought
not
to
obey
them
,
but
defend
our selues
against
them
;
That
in
cases
doubtfull
we
ought
to
take
aduise
,
and
that
all
ought
to
be
vnited
to
the
common
good
,
it
is
the
doctrine
of
both
S.
Thomas
,
and
of
S.
Bonauentura
,
&
of
S.
Antonine
,
&
of
infinit
others
more
;
but
it
is
not
indeed
compacted
all
into
one
place
,
so
as
it
may
be
seene
vnder
one
view
in
one
small
tractat
,
as
it
is
in
this
of
Gersons
.
He
that
will
collect
places
out
of
these
and
out
of
their
schollers
,
he
shall
finde
their
doctrine
(
I
speake
not
here
of
that
head
,
touching
the
superiority
of
the
Councell
,
but
of
the
rest
to
be
in
all
,
and
through
all
points
conforme
to
that
of
Gersons
.
Here
I
will
adde
this
,
that
if
the
author
shall
protest
vnto
me
,
that
he
will
admit
of
all
S.
Bonauentures
doctrine
,
(
who
was
a
man
of
so
great
sanctity
and
knowledge
)
I
wil
vndertake
to
produce
him
places
,
that
shall
giue
him
much
more
trauerse
,
then
Gerson
and
those
other
of
his
time
haue
done
▪
and
wel
he
might
haue
forborn
these
terms
of
suspected
&
erronious
,
&
not
haue
ascribed
them
to
one
,
whom
himselfe
acknowledgeth
for
one
of
great
learning
&
religion
.
But
let
vs
now
heare
another
greater
reprehension
.
But
the
cause
,
which
induced
the
Author
of
the
praeface
to
translate
and
publish
Gersons
two
treatises
,
is
most
blame-worthy
of
all
the
rest
;
To
the
end
(
saith
he
)
that
euery
godly
and
religious
conscience
in
reading
them
may
take
comfort
,
and
not
incurre
that
great
iudgement
which
God
sends
vpon
the
reprobate
,
to
conceiue
a
feare
of
those
things
,
which
are
not
to
be
feared
.
Trepidauerunt
timore
vbi
non
erat
timor
.
Behold
how
farr
mans
blindnesse
aspires
to
abuse
and
misapply
the
word
of
God
,
to
take
away
the
feare
of
God
.
The
holy
Prophet
in
the
13
,
and
in
the
52
Psalme
,
he
saith
,
The
vngodly
feare
not
the
true
God
,
who
is
most
worthy
to
be
feared
:
Non
est
timor
dei
ante
oculos
eorum
and
on
the
contrarie
they
feare
their
false
Cods
which
haue
no
power
all
,
Illic
trepidauerant
timore
,
vbi
non
erat
timor
.
And
now
this
new
Doctor
takes
the
words
of
the
Psalme
in
a
cleane
contrarie
sense
going
about
to
perswade
by
them
,
that
Gods
Vicar
is
not
to
be
feared
,
and
consequently
that
we
should
not
feare
the
true
God
himselfe
,
since
he
hath
said
it
to
his
Vicars
,
Qui
vos
audit
,
me
audit
:
qui
vos
spernit
;
me
spernit
.
Luc.
10.
Verie
repugnant
are
the
words
of
Saint
Gregorie
,
to
these
of
our
new
diuine
.
For
he
in
his
26
Homily
speaking
of
excommunication
saith
,
that
the
sentence
of
the
Pastor
is
to
be
feared
,
be
it
iust
,
or
vniust
;
and
this
man
saith
,
that
who
so
feareth
the
Pastors
sentence
which
he
holdes
to
bee
vniust
,
falles
into
that
iudgement
of
the
reprobate
,
which
feare
where
no
cause
is
.
And
the
mischiefe
that
growes
out
of
this
doctrine
it
ceaseth
not
heere
,
but
goes
on
,
and
spreads
out
further
,
euen
to
the
vtter
ruine
of
soules
:
for
he
that
feares
not
the
censures
of
the
supreame
Pastor
,
much
lesse
will
he
feare
that
of
the
Bishops
:
and
he
that
begins
once
to
dispise
the
orders
of
the
head
of
the
Church
,
will
make
small
conscience
of
disregarding
any
other
order
whatsoeuer
.
By
this
cunning
,
Martin
Luther
hath
perswaded
many
men
,
that
Christian
liberty
consisteth
in
hauing
a
large
conscience
,
and
in
not
fearing
to
transgresse
all
the
orders
of
the
Church
:
and
hereupon
haue
we
seene
so
many
Monkes
,
and
Nunnes
without
any
scruple
at
all
to
abandon
their
Monasteries
,
cast
away
their
sacred
habits
,
and
take
husbands
&
wiues
;
and
so
many
nations
to
trample
vpon
the
holy
Images
,
to
forget
the
feasts
,
and
feast
euent
,
not
to
know
any
longer
what
is
meant
by
Lent
,
Confessions
,
vespers
,
and
Masse
:
and
finally
we
may
see
from
this
beginning
of
not
fearing
the
authority
of
Christs
vicar
in
earth
,
how
some
whole
Prouinces
are
brought
to
that
passe
,
that
they
haue
no
note
or
marke
at
all
of
any
Christian
religion
left
.
In
conformitie
with
the
Author
we
may
here
begin
by
exclamation
,
alwaies
prouided
it
be
not
slanderous
.
Behold
how
farre
the
confidence
of
the
great
ones
aspires
,
and
attributes
that
to
a
defect
in
others
,
which
proceeded
indeed
from
their
owne
greatnes
.
It
is
manifest
of
old
to
the
whole
world
,
and
the
stories
are
full
of
it
,
that
the
very
beginning
of
the
separation
that
fell
out
some
hundred
years
since
in
Germany
,
took
not
it
originall
from
any
disobedience
of
the
subiects
,
but
out
of
an
abuse
of
power
and
greatnes
in
the
Prelats
.
It
is
wel
knowne
that
it
grew
out
of
in
discreet
extorsions
,
&
out
of
extrauagant
fashions
of
granting
Indulgences
:
I
trust
in
God
that
these
present
alterations
shall
be
determined
with
the
health
&
safetie
of
the
body
that
remaines
intyre
,
&
not
with
the
ruine
&
perdition
of
it
;
and
tell
me
for
Gods
sake
,
whence
beganne
these
alterations
,
but
because
they
could
not
be
contented
that
a
few
persons
in
number
(
who
if
a
man
suruey
them
well
,
wil
hardly
make
vp
1000
)
should
enioy
a
fourth
part
of
the
riches
of
the
whole
state
,
which
containes
foure
millions
of
persons
;
and
because
they
would
in-fine
haue
stripped
all
the
Laitie
out
of
their
goods
?
And
euen
as
they
beganne
,
so
haue
they
proceeded
on
,
because
they
would
haue
brought
it
to
that
passe
,
that
some
which
haue
nothing
else
but
the
bare
name
of
Churchmen
,
might
without
feare
of
Iustice
,
vncontrolled
offend
other
men
both
in
their
liues
and
honor
.
Admit
now
some
great
mischiefe
had
befallen
vs
,
who
should
haue
beene
in
fault
?
but
they
that
would
haue
innouated
and
changed
the
courses
of
iudicature
that
haue
beene
vsed
and
established
these
1200.
yeares
past
,
and
the
lawes
that
tooke
their
beginning
aboue
300
yeares
since
?
It
was
not
greatly
to
the
purpose
when
the
question
is
made
betweene
Catholickes
of
the
validitie
,
or
nullitie
of
a
Censure
:
to
enter
into
Monasteries
,
Matrimonies
,
Images
,
Feasts
and
Feast-euens
,
Lents
,
Consessions
,
Vespers
,
Masses
,
and
all
to
enforce
other
men
to
answere
them
,
and
lay
open
whence
the
mischiefe
growes
:
it
had
been
much
better
to
haue
stood
vpon
the
matter
,
&
treated
of
it
as
it
comes
to
hand
with
charity
,
&
not
to
beare
themselues
in
hand
,
that
the
world
is
so
simple
,
as
not
to
vnderstand
,
whether
this
present
difference
be
about
a
temporall
matter
,
or
a
spirituall
.
Now
to
leaue
these
digressions
,
into
which
the
Author
hath
withdrawen
me
,
happily
beside
the
question
,
let
vs
consider
of
the
strength
of
the
opposition
he
makes
against
the
interpreter
touching
the
meaning
of
the
words
in
the
Psalme
.
And
to
begin
with
the
very
exposition
which
the
author
himself
giues
them
,
which
I
will
not
note
for
false
,
but
I
wil
grant
him
,
that
for
that
short
verse
alone
it
may
passe
,
being
peraduenture
quoted
from
some
other
exposition
:
but
he
that
will
read
ouer
the
whole
Psalme
shall
see
that
it
suts
not
with
the
letter
,
and
that
the
Interpretor
hath
cited
it
indeed
in
it
own
true
and
literall
sense
according
to
the
cleare
light
of
Gods
word
.
For
the
argument
of
the
Psalme
,
it
is
an
affectionate
complaint
against
the
vngodly
,
or
if
you
wil
so
call
him
,
the
Atheist
,
together
with
the
consolation
he
receiueth
from
seeing
him
punished
:
and
not
against
him
that
feares
false
gods
.
This
is
cleared
by
the
very
beginning
:
Dixit
insipiens
in
corde
suo
,
non
est
Deus
.
Now
to
understand
the
fifth
verse
,
Deum
non
inuocarunt
,
illiuc
trepidauerunt
timore
,
vbi
non
erat
timor
,
we
must
know
that
,
Dei
inuocatio
,
in
the
diuine
Scripture
is
often
taken
by
a
Senecdoche
for
the
recognition
and
acknowledgement
of
God
:
whereupon
the
literall
sense
is
,
they
acknowledged
not
the
true
God
,
&
yet
neuerthelesse
they
feared
things
that
were
not
to
be
feared
:
for
as
much
as
that
is
the
special
chastisement
which
God
laies
vpon
the
wicked
,
that
though
he
seeme
free
from
all
feare
,
yet
he
of
himselfe
frames
in
his
owne
apprehension
diuers
&
contradictory
conceits
,
which
cause
&
work
in
him
an
apparant
feare
:
so
may
we
see
some
in
antiquity
,
that
denied
the
immortality
of
the
soule
,
and
yet
were
infinitly
troubled
with
feare
of
infamy
after
death
:
&
others
that
denied
prouidence
,
no
lesse
apprehensiue
of
coniecturall
diuinations
,
&
other
fansies
.
This
is
the
very
literal
sense
:
let
vs
now
see
whether
it
was
alleged
to
this
purpose
.
There
are
som
(
saith
S.
Paul
)
which
confes
in
words
that
they
know
god
,
but
deny
him
in
their
deeds
.
These
are
they
,
that
liuing
at
random
care
not
at
al
for
Gods
law
;
they
wil
not
sticke
to
murder
many
men
,
to
violate
many
mariage
beds
,
and
of
these
wickednesses
they
will
neuer
repent
,
they
will
rob
as
much
as
they
can
finger
,
and
consume
all
their
owne
goods
,
and
other
mens
:
but
when
they
are
cited
to
the
Ecclesiasticall
Court
to
pay
a
tieth
,
and
there
excommunicated
,
being
now
become
vnable
to
pay
it
;
they
are
more
trauersed
and
grieued
at
this
,
then
at
all
their
offences
committed
against
God
.
Heere
we
are
to
conceiue
that
Christ
our
Lord
he
instituted
excommunication
for
a
medicine
,
&
for
a
punishment
;
and
that
if
it
be
inflicted
on
a
man
without
his
guilt
,
it
is
a
lesse
euill
or
mischief
to
him
,
then
any
the
least
veniall
sin
:
and
there
is
no
diuine
which
holds
not
thus
;
and
I
note
further
that
an
excommunication
thundred
out
for
any
other
cause
,
then
for
sin
,
and
without
his
sin
against
whom
it
is
passed
,
doth
not
preiudice
a
Christian
soule
at
all
.
Therefore
of
him
that
shall
haue
no
respect
to
offend
against
the
commandements
of
God
,
&
shall
yet
stand
in
feare
of
such
an
excommunication
,
it
may
be
rightly
said
according
to
the
Psalms
literal
sense
,
Trepidauerunt
timore
vbi
non
erat
timor
.
He
that
hath
a
serious
intent
to
liue
Christianly
,
he
wil
be
careful
to
obserue
the
commandements
of
God
,
and
of
them
whom
God
hath
commanded
that
they
should
be
obeied
after
himselfe
,
in
the
things
appertaining
to
their
superiority
;
to
the
Pope
&
Prelats
in
things
spirituall
,
to
the
Prince
in
ciuill
,
to
the
father
or
maister
in
things
Domesticall
(
for
so
much
as
he
obeyeth
them
all
,
because
God
commands
him
,
and
for
no
cause
else
)
but
where
this
order
is
not
preserued
,
and
Gods
owne
commandements
not
preferred
before
all
the
rest
,
there
God
permits
it
for
their
punishment
,
that
intollerable
precepts
shall
be
imposed
vpon
their
shoulders
,
to
which
indeed
they
are
not
bound
,
&
menaceth
them
with
vaine
punishments
which
they
in
like
sort
are
more
afraid
of
,
then
of
the
true
punishments
threatned
them
by
God
himselfe
,
much
like
a
child
that
cries
at
his
mothers
threatning
him
with
a
skaring
&
no
reall
chastisement
.
But
if
liuelie
reasons
shal
find
no
ouerture
nor
way
in
the
Authors
conceit
,
to
perswade
him
that
the
place
of
the
Psalme
,
Trepidauerunt
timore
,
is
rightly
alleged
:
yet
me
thinks
he
should
suffer
himself
to
be
ouer-ruled
by
Nauarra
his
authority
,
who
alleages
the
same
Text
against
such
as
feare
void
excommunications
.
Super
cap.
Cum
contigat
:
Rem
.
2.
Numero
14.
&
Numero
13.
He
saith
,
that
to
feare
the
Censures
that
are
void
and
nulle
,
it
is
Deum
falsum
pro
vero
colere
.
But
our
Author
he
saith
,
that
who
so
feares
not
Gods
Vicar
,
feares
not
God
himselfe
,
because
he
saith
to
his
vicars
,
Qui
vos
audit
me
audit
.
Lu.
10.
As
is
to
say
that
indiscreet
excommunications
are
not
to
be
feared
,
were
as
much
as
to
say
,
that
God
is
not
to
be
feared
,
nor
his
vicar
:
and
that
he
that
wil
feare
God
,
must
stand
bound
to
subiect
himselfe
,
euen
to
the
indiscretion
of
the
Prelats
to
whom
God
hath
giuen
no
power
at
all
,
further
then
it
shall
be
accompanied
with
discretion
.
And
me
thinks
it
stands
not
with
the
wisdome
&
learning
of
so
great
a
man
to
alleage
scriptures
in
a
most
strange
,
yea
in
a
contrary
sense
to
it
owne
,
albeit
I
am
perswaded
that
he
hath
not
onely
read
the
place
it selfe
,
but
the
whole
chapter
.
There
is
no
speach
there
of
any
vicars
,
nor
of
the
supreame
Bishops
,
but
of
the
Preachers
of
Gods
word
,
who
if
they
shal
preach
the
doctrin
of
Christ
who
so
heareth
them
,
heareth
Christ
,
and
he
that
despiseth
them
,
despiseth
Christ
.
So
saith
S.
Luke
in
his
tenth
alleaged
by
the
Author
,
that
Christ
appointed
other
72
,
and
sent
them
two
&
two
that
they
should
go
before
him
into
all
places
whither
he
was
to
go
;
&
he
teacheth
them
how
they
should
go
,
and
what
they
should
preach
,
&
what
they
should
do
when
they
were
not
receiued
nor
heard
;
and
in
the
conclusion
of
all
this
he
ads
,
Qui
vos
audit
,
me
audit
.
Here
I
would
request
not
them
of
iudgement
onely
,
but
euery
man
of
ordinary
vnderstanding
but
to
view
the
place
.
It
is
commonly
receiued
of
old
in
all
the
expounders
of
the
scripture
,
that
the
Pope
he
succeeds
S.
Peter
,
the
Bishops
the
Apostles
,
and
the
Priests
to
the
72
,
wherof
we
haue
not
now
to
treat
,
further
then
this
,
that
where
Christ
saith
,
to
the
72.
Qui
vos
audit
,
he
speaketh
as
a
Preacher
to
all
Preachers
.
here
the
Author
may
obiect
,
them
among
these
the
Pope
is
likewise
comprehended
.
I
admit
no
lesse
,
touching
the
preaching
of
Christs
doctrine
:
but
I
will
not
allow
him
that
impropriety
of
speach
,
as
to
say
,
Christ
saith
to
his
vicars
,
Qui
vos
audit
,
me
audit
.
For
them
to
hold
that
the
Preacher
ought
not
to
haue
a
coactiue
iurisdiction
,
if
the
place
,
Qui
vos
audit
,
had
stood
alone
by
it selfe
,
and
not
been
conioyned
with
the
antecedents
and
consequents
(
which
demonstate
it
to
haue
been
spoken
to
the
72
as
Preachers
)
would
haue
good
shew
for
it
,
and
so
it
hath
if
we
will
read
it
apart
;
but
the
holy
scripture
is
to
be
read
intire
,
and
not
by
peecemeale
.
Neither
is
that
saying
of
S.
Gregory
,
That
the
sentence
of
the
Pastor
is
to
be
feared
,
though
it
be
vniust
,
contrarie
to
that
which
Gersons
interpreter
followes
.
For
when
S.
Gregories
words
are
,
The
sentence
of
the
Pastor
,
though
it
be
vniust
.
&c.
he
presupposeth
that
it
is
a
sentence
;
because
if
it
be
not
a
sentence
,
it
cannot
be
an
vniust
sentence
,
but
a
non
sentence
.
Such
must
that
be
that
a
lay
man
shall
take
vpon
him
to
giue
in
causes
ecclesiasticall
,
and
an
ecclesiasticall
person
in
lay
causes
:
but
that
sentence
which
is
vniust
,
and
yet
to
be
feared
,
is
when
there
is
either
of
a
good
intention
,
or
when
there
are
false
informations
in
fact
brought
in
,
in
which
cases
it
is
both
to
be
feared
&
obserued
:
but
when
it
doth
conteine
an
intollerable
error
,
then
it
ought
not
indeede
(
as
we
will
shew
in
place
)
to
be
proudly
dispised
,
but
yet
with
a
kinde
of
reuerence
vnreceiued
.
This
,
which
is
the
common
receiued
doctrine
the
Author
hath
past
ouer
in
silence
,
&
to
him
it
would
be
but
needles
to
say
any
more
:
but
some
other
body
to
whose
hands
this
discourse
may
come
,
I
will
alleage
two
Canons
,
the
one
of
Saint
Leo
the
first
,
a
Pope
of
great
sanctity
,
who
praeceded
S.
Gregory
some
20
Popes
in
ranke
,
there
remains
then
(
saith
he
)
S.
Peters
priuilege
,
whersoeuer
iudgment
is
pronounced
according
to
his
equity
,
&
where
there
is
neither
to
much
seueritie
,
nor
too
much
indulgence
,
where
nothing
shall
be
bound
,
nothing
loosed
,
but
what
blessed
Peter
,
Aut
soluerit
,
aut
liga
uerit
:
which
last
words
I
haue
put
down
in
Latin
,
as
loth
to
restrain
them
to
either
of
their
two
significations
,
in
which
respect
I
hold
it
yet
better
to
recite
it
all
in
Latine
:
Manet
ergo
Petri
priuilegium
,
vbicunque
ex
ipsius
fertur
aequitate
iudicium
,
nec
nimia
est
vel
seueritas
,
vel
remissio
,
vbi
nihil
erit
ligatum
,
nihil
solutum
,
nisi
quod
beatus
Petrus
aut
soluerit
,
aut
ligauerit
.
And
S.
Gelasius
a
predecessor
of
S.
Gregory
some
15
Papanties
,
saith
(
I
wil
quote
his
owne
words
in
Latine
,
that
no
exception
may
be
taken
to
their
translation
,
)
Cui
est
illata
sententia
,
deponat
errorem
,
&
vacua
est
:
sed
si
iniusta
est
,
tanto
eam
curare
non
debet
,
quanto
apud
deum
,
&
Ecclesiam
eius
,
neminem
potest
iniqua
grauare
sententia
,
ita
rigo
ea
se
non
absolui
desideret
,
quà
se
nullatenus
perspicit
obligatum
.
The
Authors
words
which
next
follow
,
that
this
doctrine
extends
&
spreads
it selfe
further
,
to
the
disparaging
of
Masses
&
Vespers
,
Confessions
,
Feasts
,
and
Feast-euens
.
Vigiles
&c.
they
require
no
further
answer
,
sithence
the
resistance
which
the
state
of
Venice
makes
against
the
foresaid
precept
,
is
not
made
,
but
meerely
to
preserue
the
Masses
,
&
Vespers
,
the
Feasts
,
and
their
Vigiles
which
some
would
take
away
,
&
put
the
state
in
hazard
to
inebriate
,
&
fill
it selfe
with
some
pernicious
opinion
.
Some
other
men
might
heere
say
,
that
such
&
such
a
kingdome
in
the
age
last
past
hath
lost
the
sound
religion
by
reason
of
scandales
giuen
them
from
Churchmen
;
&
indeed
the
famousest
and
truest
Historians
affirme
no
lesse
.
And
if
this
state
did
not
at
this
present
out
of
it
owne
piety
vse
all
diligence
to
preserue
the
religion
,
but
should
be
earnest
to
put
the
Popes
words
in
execution
(
I
will
not
say
his
meaning
,
sot
I
hope
it
is
exceeding
good
)
it
would
for
truth
be
vtterly
ouerthrowen
with
an
extream
downfal
.
These
men
haue
not
yet
sound
by
experience
,
what
the
taking
away
of
the
exercise
of
holy
religion
from
the
people
,
it
may
import
in
these
times
.
All
the
Hebrews
that
haue
sprung
vp
since
the
yere
1300
,
&
are
growne
to
the
height
of
this
day
,
they
had
no
other
beginning
but
out
of
those
innumerable
excommunications
&
interdictions
which
began
to
be
put
in
vse
in
the
yeare
1200
,
and
so
continued
on
all
that
age
through
.
He
that
shall
read
ouer
the
stories
of
all
those
years
,
wil
haue
much
ado
to
abstain
from
tears
,
in
reading
such
a
spirtual
hauock
&
fal
of
soules
.
Thus
are
we
come
by
the
grace
of
God
to
the
6.
&
last
opposition
,
where
the
Author
saith
.
In
the
end
the
writer
of
this
preface
not
satisfied
,
with
hauing
abused
a
place
of
the
old
Testament
,
he
serues
his
turne
all
out
as
badly
out
of
the
new
Testament
,
saying
,
but
according
to
the
Apostle
;
being
strong
in
the
Lord
&
in
the
power
of
his
might
,
they
will
take
the
shield
of
faith
,
oppose
it
against
indiscreet
excommunications
,
and
the
armes
of
the
spirit
,
which
is
the
word
of
God
.
Luther
nor
Caluin
could
not
more
apparantly
haue
imployed
the
word
of
God
against
God
.
The
Apostle
in
the
Epistle
to
the
Ephesians
,
the
last
chapter
speaketh
of
the
resistance
which
the
faithfull
are
to
make
against
the
infernall
diuell
:
Vt
possitis
stare
contra
incidias
diaboli
,
And
a
little
after
;
In
omnibus
iumentis
scutum
fidei
,
in
quo
possitis
omnia
tela
nequissimi
ignea
extinguere
.
As
also
saith
S.
Peter
,
Cui
resistite
fortes
in
fide
.
and
S.
Iames
,
Resistite
Diabolo
&
fugiet
à
vobis
.
And
this
new
diuine
applies
this
resistance
to
the
censures
of
the
supreme
Bishop
,
as
if
the
Apostle
in
stead
of
saying
,
Arme
your selfe
with
faith
,
and
with
the
word
of
God
to
resist
the
diuell
,
had
said
,
Arme
your selues
with
faith
,
and
with
the
word
of
God
to
resist
god
in
his
vicar
.
And
what
faith
is
that
,
or
what
word
of
God
,
that
teaches
to
resist
Gods
vicar
?
Nay
what
manner
of
faith
is
it
,
or
what
word
of
God
,
which
doth
not
teach
vs
to
be
subiect
and
to
obey
the
Prelats
of
the
holy
Church
:
saith
not
S.
Paule
in
the
13
chapter
of
the
Epistle
to
the
Hebrewes
:
Obedite
praepositis
vestris
,
&
subiacete
eis
?
Saith
not
Christ
himself
,
Mat.
18.
Si
ecclesiam
non
audierit
,
sit
tibi
sicut
Ethnicus
&
publicanus
?
Indeed
the
Author
alleageth
S.
Pauls
text
in
it
right
sense
,
but
yet
not
in
a
contrary
sense
to
that
to
which
Gersons
interpreter
did
apply
it
.
S.
Paule
spake
in
generall
against
the
assaults
of
the
diuell
;
The
Author
alleageth
that
of
S.
Paule
to
the
Hebrews
,
Obedite
praepositis
vestris
,
&
subiacete
eis
,
and
it
likes
me
very
wel
;
first
because
it
is
not
ment
of
the
Pope
in
speciall
,
but
of
the
Bishops
,
yea
and
of
all
Curats
,
so
that
it
makes
nothing
for
the
Pope
in
particular
;
but
he
shuld
indeed
haue
produced
the
whol
place
of
S.
Paul
,
Obedite
praepositis
vestris
,
et
subiacete
eis
:
ipsi
enim
peruigilā
;
quasi
rationem
pro
animabus
vestris
reddituri
,
or
as
he
saith
in
the
Greeke
,
Obey
them
that
are
set
ouer
you
,
&
be
subiect
vnto
them
for
they
ward
ouer
your
soules
,
as
they
that
must
render
an
account
of
them
.
So
farre
forth
as
those
that
are
set
ouer
our
soules
,
so
farre
it
appertaines
vs
to
obey
them
;
which
is
as
if
he
should
haue
said
,
wee
must
obeye
them
in
thinges
Spirituall
,
which
appertaine
to
our
soules
health
;
and
because
the
Author
brings
in
that
si
ecclesiam
non
audient
,
sit
tibi
sicut
ethnicus
&
publicanus
;
we
must
know
that
the
Church
is
,
as
S.
Paule
stiles
it
,
the
pillar
and
basis
of
the
truth
,
and
that
it
wil
neuer
teach
any
thing
but
the
Doctrine
of
Christ
,
nor
commaund
any
thing
but
what
shall
be
conforme
to
that
;
but
wee
haue
not
yet
perceiued
that
the
Church
commandeth
that
which
the
Author
saith
:
Se
here
our
paralogisme
,
which
answeres
from
our
taking
the
name
of
Church
,
in
diuerse
significations
.
In
this
very
place
,
many
writers
doe
vnderstand
dic
Ecclesiae
,
id
est
Praelatis
Ecclesiae
,
but
no
one
vnderstands
it
of
the
Pope
alone
;
we
will
vnderstand
it
then
of
him
indifferently
as
of
all
other
Prelates
,
&
not
in
any
manner
of
speciallity
,
reseruing
notwithstanding
to
euery
one
his
owne
degree
&
place
.
And
this
,
si
ecclesiam
non
audierit
,
shall
be
vnderstood
,
when
they
shall
speake
in
the
ministry
of
excommunication
,
according
to
the
doctrine
of
the
Church
.
Now
it
is
notorious
that
the
proceedings
of
the
Venetian
state
,
are
according
to
the
Churches
doctrine
,
since
the
custome
&
vse
througout
all
Christian
Kingdoms
are
iust
after
the
same
manner
.
Here
I
would
faine
learne
,
why
in
that
Gospell
,
which
is
read
vpon
the
tuesday
after
the
third
sunday
in
Lent
,
where
it
was
written
in
the
Masse
booke
,
Respiciens
Iesus
in
discipulos
suos
,
dixit
Simoni
Petro
si
peccauerit
&c.
why
they
haue
in
all
the
Massebookes
that
haue
beene
printed
of
late
yeares
taken
away
these
words
?
I
know
they
are
not
in
the
books
of
the
new
Testament
;
but
of
many
other
words
,
which
are
found
in
the
Massebooke
,
&
not
in
the
bookes
of
the
new
Testament
,
it
is
said
they
come
ex
traditione
Apostolica
;
&
so
one
will
tell
vs
,
that
howsoeuer
the
Euangelist
doth
not
affirme
it
,
yet
it
comes
by
tradition
,
that
these
words
were
directed
to
Peter
.
Here
then
must
needs
grow
some
distinction
by
which
there
may
appeare
a
difference
betweene
this
tradition
and
the
others
;
which
when
it
is
made
,
yet
all
will
be
to
little
to
take
order
,
that
for
many
hundred
yeares
it
was
not
so
read
,
&
consequently
so
beleeued
of
all
the
faithfull
for
so
many
ages
,
that
it
was
spoken
particularly
to
Peter
,
dic
ecclesiae
.
So
that
wee
must
needs
aequiuocate
in
the
noune
Church
,
&
interpret
it
,
dic
tibi
ipsi
ye
&
yet
further
it
will
be
a
sense
too
to
wrested
,
to
vnderstand
by
(
the
Church
)
one
sole
person
,
and
that
not
so
much
because
the
nowne
it selfe
brookes
it
not
,
as
for
that
Christ
himselfe
interpreting
it
in
the
words
immediately
following
saith
,
vbi
fuerint
duo
vel
tres
,
&c.
So
that
it
is
apparantly
cleared
,
that
hee
vnderstood
by
the
Church
,
a
congregation
of
two
or
three
at
the
least
,
assembled
in
his
name
:
but
of
this
,
because
it
is
borne
out
by
Saint
Chrisostome
exposition
,
we
will
speak
hereafter
,
where
the
Aut.
also
treats
the
matter
more
at
large
,
&
shew
him
how
S.
Chriso
.
is
not
for
him
,
but
is
opposit
.
But
it
is
now
time
,
we
come
to
consider
of
Gersons
considerations
,
&
to
make
it
cleare
that
either
they
make
nothing
to
the
purpose
,
or
that
they
are
erroneus
The
first
consideration
is
,
that
excommunication
&
irregularitie
are
founded
principally
vpon
a
contempt
of
the
keyes
of
the
Church
,
that
is
to
say
,
of
the
Ecclesiasticall
authority
.
This
consideration
is
true
,
so
you
vnderstand
by
contempt
,
disobedience
;
or
if
you
wil
so
terme
it
,
contumacie
,
&
it
is
not
contrary
to
our
Lords
practise
.
2
The
second
consideration
is
,
that
the
contempt
of
the
keyes
may
be
in
three
sorts
,
directly
,
or
indirectly
,
or
appearingly
,
as
the
interpreter
mistranslates
it
.
For
Gerson
expresses
not
his
third
sort
,
with
the
word
apparenter
,
but
with
the
word
interpretatiue
,
which
two
words
are
in
a
manner
quite
contrarie
For
Apparens
is
that
which
appeares
or
seemes
to
be
,
and
is
not
;
and
interpretatiuum
is
that
which
seemes
not
,
and
yet
is
.
But
this
scape
little
imports
the
matter
in
hand
.
For
the
first
consideration
since
he
allowes
it
for
true
,
I
shall
not
neede
to
defend
it
,
or
adde
any
thing
else
vnto
it
.
The
second
consideration
he
admits
likewise
for
true
and
reproues
not
Gerson
,
but
onely
the
traslation
.
And
in
deede
the
interpreter
shold
haue
stood
greatly
bound
to
him
for
his
instruction
,
if
hee
had
not
troubled
and
confounded
all
with
an
aequiuocation
.
True
it
is
,
that
sometimes
Interpretatiue
signifies
that
which
is
,
&
appeares
not
;
and
some
times
it
signifies
as
much
as
tacite
&
implies
that
which
is
not
manifest
but
needs
interpretation
&
is
not
opposite
to
the
worde
(
vere
)
but
to
the
word
expresly
:
in
this
sense
we
call
it
licentia
interpretatiua
,
that
is
to
say
,
tacita
non
expressa
.
But
otherwhiles
it
signifies
also
that
which
seemes
,
&
is
not
;
as
when
we
say
,
not
to
salute
a
man
,
is
interpretatiue
a
kinde
of
disdaine
;
that
is
as
much
as
it
seemes
a
disdenie
,
but
peraduenture
it
is
not
:
&
here
interpretatiue
,
is
opposit
to
vere
.
I
can
not
tell
what
edition
of
Gerson
the
Author
hath
,
but
in
mine
which
was
printed
in
the
yeare
494
;
in
the
very
end
of
this
consideration
,
his
formal
words
are
;
Et
isto
modo
reperit
contemptus
in
omni
peccato
,
praesertim
mortali
,
directiue
,
vel
indirecte
;
vere
,
vel
interpretatiue
,
If
then
vere
be
opposed
to
interpretatiue
;
then
cannot
interpretatinum
be
that
which
appeares
not
but
yet
is
;
because
that
which
appeares
not
,
but
is
in
it selfe
,
is
verum
.
And
if
this
suffice
to
cleare
the
Translators
integrity
;
I
will
yet
adde
that
Gerson
in
his
third
consideration
sayth
,
that
a
contempt
of
the
third
sort
,
which
is
contemptus
interpretatiuus
,
doth
not
alwaies
deserue
the
Churches
excommunication
:
if
it
deserues
not
excommunication
alwaies
;
ergo
it
deserues
it
sometimes
;
but
that
which
is
,
and
appeares
not
,
can
not
be
subiect
in
any
sort
to
the
Churches
censures
,
as
all
the
diuines
&
Canonists
affirme
;
therefore
interpretatiuum
is
not
that
,
which
appeares
not
,
and
yet
is
.
I
hope
well
that
the
Author
will
now
rest
satisfied
for
this
point
,
&
consequently
that
his
obiection
of
mistranslating
made
against
the
Interpretor
is
auoyded
;
which
when
I
first
read
in
the
Authors
proeme
,
I
expected
that
in
further
reading
I
should
haue
found
many
more
places
taxed
for
infidility
&
misinterpretation
;
but
when
I
had
done
reading
ouer
all
,
I
found
no
one
word
so
noted
but
this
alone
,
&
that
with
this
addition
.
But
this
scape
little
imports
the
matter
in
hand
.
Me
thought
it
strange
,
that
a
man
should
be
noted
as
an
vnfaithfull
one
,
for
one
poore
word
,
&
that
of
little
importance
,
&
that
in
the
very
noting
&
taxing
it
,
the
Author
should
,
serue
his
turne
with
an
aequiuocall
word
,
which
in
the
very
same
place
is
explaned
by
Gerson
.
The
third
consideration
is
,
That
the
contempt
of
the
keyes
in
the
first
and
second
kindes
do
iustly
deserue
excommunication
,
and
by
consequence
irregularitie
:
but
that
of
the
third
kinde
,
doth
not
alwaies
deserue
excommunication
from
the
Church
,
but
from
God
because
he
that
sinneth
mortally
is
excommunicated
by
God
.
In
this
consideration
there
is
nothing
much
amisse
,
sauing
the
last
words
;
for
if
a
man
will
speake
properly
of
excommunication
,
it
is
not
true
,
that
euery
one
that
committs
a
mortall
sin
is
excommunicated
by
God
.
For
then
sinners
might
not
come
to
Masse
,
nor
to
diuine
office
without
committing
new
sin
,
which
is
false
,
as
euery
man
knowes
.
de
Gen.
ad
literam
.
cap.
40
vseth
the
same
fashion
of
speech
,
Adam
ab
esu
ligni
vitae
excommunicatus
fuit
.
&
Gratianus
,
causa
11.
Quaestione
3.
after
the
Chap.
Ad
mensam
,
saith
thus
,
scilicet
&
Adam
ab
esu
ligni
vitae
excommunicatus
est
:
and
after
the
Chapter
Non
solum
,
he
saith
,
quia
ex
natu
adulterij
iādiu
apud
deum
excommunicatus
fuerat
,
which
is
iust
according
to
Gersons
words
.
And
againe
how
will
you
terme
excommunication
in
Greeke
but
Anathema
?
yea
our
Diuines
make
no
difference
betweene
Excommunication
maior
,
&
Anathma
.
And
S.
Paul
saith
,
cupiebam
Anathema
esse
a
Christo
and
in
annother
place
,
si
quis
non
amat
dominum
nostrum
Iesum
Christum
sit
Anathema
.
Now
let
him
on
that
lists
,
to
finde
fault
with
S.
Paule
,
and
say
he
spake
improperly
,
sithence
euery
sinner
Non
amat
dominum
Iesum
,
&
therefore
is
Anathema
to
fauour
such
;
and
after
let
him
proceede
to
blame
Gerson
for
mistaking
.
It
needed
not
,
iwis
,
admit
there
had
beene
some
improprietie
,
when
hee
vnderstood
Gersons
true
sense
,
who
spake
not
of
that
excommunication
,
which
is
the
Church
censure
,
when
he
accorded
with
him
in
substance
,
to
straine
and
force
his
words
in
matters
of
no
moment
.
And
this
might
haue
sufficed
mee
,
but
that
my
desire
was
to
shew
by
alleaging
S.
Augustine
,
Gratian
and
S.
Paul
,
how
the
Author
reprehends
that
,
for
which
indeede
Gerson
deserues
to
be
commended
.
4
The
fourth
consideration
is
,
that
a
man
is
not
to
be
said
to
contemne
the
keyes
in
any
of
the
three
kindes
,
when
a
Prelate
doth
manifestly
,
&
notoriously
abuse
the
power
of
the
keyes
.
This
consideration
is
true
,
if
it
speake
of
the
abuse
of
the
keyes
in
points
essentiall
;
as
if
the
Prelate
should
exceede
his
commission
,
or
should
excommunicate
a
man
,
without
giuing
him
any
warning
before
;
or
should
commaund
vnder
paine
of
excommunication
,
things
contrary
to
gods
commandement
,
in
which
case
we
say
with
S.
Peter
,
Obediendum
est
magis
deo
quam
hominibus
.
Act.
5.
But
howsoeuer
Gersons
Doctrine
be
true
,
yet
the
Interpretors
intention
,
may
be
very
infectious
&
full
of
poison
,
for
that
happily
his
drift
is
that
the
world
should
conceiue
,
that
the
excommunication
which
our
Lord
the
Pope
hath
published
,
were
a
notorious
abuse
of
the
keyes
,
whereas
it
is
indeede
their
lawfull
&
most
ancient
vse
,
as
we
could
most
clearly
demonstrate
,
if
we
were
to
insist
vpon
that
point
.
This
consideration
might
euen
as
well
haue
beene
passed
ouer
by
the
Author
,
since
he
finds
nothing
to
reprehend
in
it
.
The
limitation
hee
brings
in
,
that
the
manifest
&
notorious
abuse
of
the
keyes
excuseth
the
faithfull
from
contempt
;
where
he
saith
that
this
is
true
if
the
abuse
be
in
points
essentiall
,
it
is
superfluous
.
Who
makes
any
doubt
that
it
is
so
meant
?
The
very
word
abuse
imports
no
lesse
in
it
owne
signification
.
But
when
the
Author
adds
,
that
howsoeuer
Gersons
doctrine
is
true
,
yet
the
interpretors
intention
may
be
full
of
poyson
.
This
is
nothing
else
but
to
fight
against
shadows
,
to
oppose
against
that
which
may
bee
,
and
to
wrangle
with
ones
owne
coniectures
.
Is
this
S.
Pauls
precept
,
not
to
iudge
our
neighbor
,
till
our
Lord
himselfe
shall
come
to
reueale
the
secret
of
harts
.
Is
this
that
charity
,
quae
non
cogitat
malum
?
Gersons
doctrine
is
good
,
the
interpreter
hath
not
so
much
as
applied
it
,
he
speaks
not
a
word
;
but
Ger.
he
puts
too
nothing
of
his
owne
,
&
yet
it
is
obiected
for
all
this
that
the
interpretors
intention
may
be
verie
venemous
.
Admit
there
had
been
some
word
which
might
haue
beene
turned
either
to
the
right
hand
or
to
the
left
,
yet
it
had
beene
the
part
of
Christian
charity
to
haue
interpreted
it
to
the
best
:
but
to
come
to
what
may
be
,
&
that
purposely
to
accuse
,
&
to
giue
a
brand
,
this
exceeds
the
bounds
of
that
we
ought
to
do
.
This
poysonous
intention
which
may
be
in
the
interpretor
,
he
explains
saying
,
peraduenture
his
meaning
is
to
beare
the
world
in
hand
,
that
this
excommunication
thundred
by
nostro
signore
,
is
a
notorious
abuse
of
the
keyes
,
which
indeed
is
contrarily
a
lawful
&
most
holy
vse
of
them
,
as
might
clearly
be
demonstrated
,
if
that
were
the
point
to
be
handled
.
I
for
my
part
cannot
tell
what
is
meant
to
be
handled
,
but
sure
I
am
this
is
the
very
question
should
be
handled
,
because
this
is
it
,
which
is
in
controuersy
,
&
which
would
determine
the
strife
,
&
without
which
it
can
not
be
determined
.
And
of
this
I
would
faine
the
Author
he
had
intreated
,
&
laid
aside
all
other
by-matters
as
little
pertinent
to
the
purpose
.
The
fift
consideration
is
,
that
when
a
prelate
abuseth
the
power
of
the
keyes
,
he
doth
more
disparage
the
keyes
,
&
offends
more
greuously
then
doth
any
man
subiect
to
his
iurisdiction
,
when
he
obeyes
not
his
prelate
:
&
hence
it
is
gathered
that
it
is
a
meritorious
worke
in
such
like
cases
,
to
resist
the
prelate
to
his
face
as
S.
Paule
did
to
S.
Peter
.
In
this
consideration
much
might
be
said
,
but
because
it
makes
little
to
our
purpose
,
we
will
only
say
two
things
.
First
that
Gersons
doctrine
seemes
scarsely
safe
,
&
lesse
grounded
.
For
to
lay
by
comparisons
,
which
may
varie
according
to
their
diuersitie
of
circumstances
,
whereupon
it
may
fall
out
,
that
sometime
the
prelate
that
abuseth
his
authority
offends
the
more
,
and
sometimes
the
subiect
that
obaies
it
not
:
if
we
shall
simply
consider
the
misusing
of
this
power
,
&
the
disobeying
of
this
power
,
it
is
a
greater
sinne
wilfully
not
to
obay
,
then
it
is
to
vse
this
power
amisse
:
for
he
that
abuseth
this
power
,
commits
but
a
sinne
of
iniustice
,
&
offends
a
man
subiect
to
him
;
but
he
that
will
not
obey
the
prelate
that
commands
iustly
,
&
despiseth
his
excommunication
,
commits
a
sinne
of
rebellion
,
&
offends
Gods
diuine
Ma.
in
his
Vicar
:
and
so
saith
Christ
,
Qui
vos
spernit
,
me
spernit
.
Luck
.
10.
and
the
Apostle
in
the
first
to
the
Thessalonians
the
fourth
chapter
,
Qui
haec
spernit
,
non
hominem
spernit
sed
Deum
.
And
this
despising
God
in
his
Vicar
,
is
called
by
the
Prophet
Samuel
,
the
first
booke
of
Kings
the
15.
Chap.
)
a
kinde
of
Idolatrie
.
To
that
which
were
here
to
be
said
,
&
is
not
said
by
the
Author
,
I
can
make
no
answere
,
neither
ought
I
to
diuine
,
&
sin
in
rash
iudgmet
.
Two
things
he
opposeth
.
First
that
Gersons
doctrine
seemes
scarcely
sound
,
&
lesse
grounded
,
because
that
in
respect
of
the
circumstances
it
may
so
fall
out
,
that
sometime
the
prelate
shall
offend
more
in
abusing
his
power
,
&
sometimes
the
subiect
in
not
obaying
it
.
The
Author
shall
neuer
find
any
Diuine
,
that
when
he
is
to
compare
two
sins
,
to
finde
out
the
greater
,
that
will
do
it
ex
circumstantijs
,
but
only
ex
genere
.
The
consideration
,
ex
circumstantijs
is
infinit
,
&
no
wise
man
will
pitch
&
insist
vpon
that
which
may
varie
in
infinitum
.
And
S.
Thomas
2.
2.
quaest.
39.
art.
2.
saith
expresly
.
dicendum
que
grauitae
peccati
dupliciter
potest
considerari
.
vno
modo
secundum
suam
speciem
,
alio
modo
secundum
circumstantias
.
Et
quia
circumstantiae
particulares
sunt
infinitae
,
ita
&
infinitis
modis
variari
possunt
;
cum
quaeriter
in
communi
de
duobus
peccatis
quod
sit
grauius
,
intelligenda
est
quaestio
de
grauitate
quae
attenditur
secundum
genus
peccati
.
This
proposition
is
most
true
&
most
expresly
formall
.
Manslaughter
is
worse
then
theft
:
yet
a
manslaughter
may
haue
such
circumstances
to
extenuate
it
,
and
a
theefe
,
such
to
agrauate
it
,
that
the
theft
shall
be
the
greater
sinne
.
He
that
shall
hold
this
Authors
doctrine
for
sound
,
shall
neuer
bee
able
to
make
comparison
betwixt
two
sins
.
And
yet
for
all
this
Gerson
hath
declared
himselfe
,
that
hee
meant
not
to
compare
them
ex
circumstantijs
,
but
ex
genere
,
since
hee
saith
it
,
making
the
comparison
onely
in
the
abuse
.
Surely
the
Author
marked
not
these
words
,
for
then
he
would
neuer
haue
made
this
obiection
.
Hereupon
out
he
,
comes
,
&
affirmes
the
contrary
,
saying
that
if
we
shall
simply
consider
the
misusing
of
this
power
,
and
the
dissobaying
of
this
power
,
it
is
the
greater
sin
not
to
obay
it
,
then
it
is
to
vse
it
amisse
.
And
he
brings
his
reason
,
because
he
that
abuseth
this
power
,
offends
but
a
man
subiect
to
him
,
but
he
that
wil
not
obey
the
Prelate
that
commands
iustly
,
and
despiseth
his
excommunication
,
commits
a
sinne
of
rebellion
,
and
offends
Gods
Ma.
in
his
Vicar
,
because
of
qui
vos
spernit
,
me
spernit
&c.
Et
qui
haec
spernit
non
hominem
spernit
,
sed
Deum
;
&
Samuel
tearmeth
this
despising
of
God
in
his
Vicar
,
a
kinde
of
Idolatre
.
Here
we
haue
two
Authors
,
one
in
contradiction
to
the
other
,
one
void
of
passion
,
hauing
slept
in
the
Lord
now
boue
150
yeares
;
the
other
a
man
yet
liuing
,
&
a
partie
sided
in
the
controuersie
.
Let
vs
therfore
examine
both
their
reasons
,
&
1.
these
of
this
Author
.
The
words
qui
vos
spernit
,
me
spernit
,
we
haue
shewed
before
that
they
were
spoken
to
the
Preachers
,
which
publish
Christs
doctrine
.
It
may
please
the
reader
to
peruse
what
we
wrote
in
that
place
,
&
he
will
rest
sufficiently
informed
of
their
meaning
.
But
let
him
ad
this
withall
,
that
at
the
day
of
iudgement
,
Christ
will
say
to
the
reprobate
,
Quandiu
non
fecistis
vni
de
minoribus
his
,
nec
mihi
fecistis
.
So
that
there
is
aswell
authority
of
Scripture
to
shew
,
that
Christ
takes
it
for
an
iniury
done
to
himselfe
,
that
is
done
to
any
of
his
faithfull
:
and
this
saying
of
our
Sauiour
in
the
Gospell
,
Quandiu
non
fecistis
,
is
not
alleadged
forth
of
it
own
literall
sense
,
for
that
admonition
&
correction
is
indeede
a
worke
of
charity
;
as
on
the
contrary
,
cum
autoritate
imperare
,
&
cum
potentia
,
is
against
charity
.
That
of
S.
Paul
,
Qui
haec
spernit
non
hominem
spernit
,
sed
deum
,
I
cannot
see
how
it
is
cited
any
thing
to
the
purpose
,
when
S.
Paul
saith
,
qui
haec
spernit
,
he
speakes
of
the
things
there
spoken
by
himself
,
&
how
then
can
it
now
be
applied
to
the
commandements
of
the
Prelate
?
S.
Paul
exhorts
the
Thessalonians
to
labour
&
proceed
according
to
the
lessons
of
God
;
ye
know
,
saith
he
,
what
commandements
we
haue
giuen
you
from
the
Lord
Iesus
,
&
he
names
them
,
viz.
that
they
should
bee
cleane
,
they
should
fly
fornication
&
deceiuing
their
neighbors
,
&
hee
concludes
,
Qui
haec
spernit
,
non
hominem
spernit
,
sed
deum
,
qui
etiam
dedit
spiritum
sanctum
in
nobis
.
Euery
man
will
plainly
vnderstand
out
of
S.
Paules
owne
words
,
that
his
meaning
was
this
God
hath
commanded
such
and
such
things
,
&
I
haue
intimated
you
his
commandements
,
he
that
despiseth
you
despiseth
god
,
who
hath
giuen
me
the
holy
spirit
,
to
intimat
his
preceps
vnto
you
.
Let
vs
now
make
the
application
to
our
matters
in
hand
,
thogh
it
be
not
here
written
downe
,
&
concluded
withall
,
that
when
the
Pepe
shall
intimate
Gods
owne
precepts
,
he
may
subioyne
,
Qui
haec
spernit
,
non
hominem
spernit
,
sed
deum
.
But
surely
to
equall
any
one
man
of
this
age
,
to
S.
Paul
,
and
a
decree
of
what
person
soeuer
to
a
canonicall
scripture
,
I
doubt
how
reasonable
it
will
be
thought
by
any
godly
conscience
.
S.
Paul
penning
a
canonicall
Scripture
,
&
hauing
an
assured
faith
,
that
God
assisted
him
in
that
very
particular
,
to
the
end
he
should
not
commit
any
the
least
error
,
he
might
freely
say
,
Qui
haec
spernit
,
non
hominem
spernit
,
sed
deum
;
but
a
man
that
will
not
say
,
he
hath
the
assistance
of
the
holy
Ghost
for
certaine
,
sauing
only
when
he
doth
determine
a
matter
de
fide
ex
cathedra
,
he
cannot
freely
in
a
decree
,
which
is
not
in
a
matter
of
faith
,
say
,
Qui
haec
spernit
non
hominem
spernit
sed
deum
.
It
is
again
a
presumptuousnesse
as
great
as
the
former
,
to
cite
for
this
purpose
the
saying
of
Samuel
.
1.
Regum
.
15.
Quasi
Peccatum
ariolandi
est
repugnare
&
quasi
scelus
idololatriae
nolle
acquiescere
;
Samuel
as
a
prophet
had
commanded
Saul
by
Gods
expresse
precept
,
that
he
should
not
leaue
an
Amalechite
aliue
,
ye
&
that
he
should
slay
all
their
beasts
.
Saul
saued
King
Agag
,
and
the
heards
of
cattell
to
sacrifice
,
Samuel
tels
him
,
how
god
would
rather
his
precepts
should
be
obeyed
,
than
that
sacrifices
should
be
offered
to
him
and
that
it
was
as
the
sinne
of
Idolatry
,
not
to
rest
vpon
his
commandement
.
And
will
our
Author
now
put
a
humane
precept
subiect
to
errours
,
into
the
same
ballance
with
an
expresse
precept
from
God
-
which
is
of
canonicall
authority
?
Were
there
any
man
here
that
had
,
the
authority
of
a
Prophet
,
&
of
a
Canonicall
writer
,
that
should
denounce
any
thing
in
the
name
of
god
,
Esset
quasi
scelus
Idololatria
nolle
acquiescere
;
but
religious
eares
cannot
heare
it
with
patience
,
that
humane
things
should
in
this
fashion
be
equalled
with
diuine
.
It
is
a
dangerous
matter
to
match
any
man
with
God
.
It
is
a
godly
office
to
perswade
due
obeysance
and
reuerence
vnto
Prelats
;
but
to
extend
it
beyond
it
own
bounds
,
and
to
value
it
equally
with
the
Canonicall
scriptures
,
this
doth
rather
depresse
it
,
then
aduance
it
.
Who
can
here
conteine
himself
from
extreme
meruailing
at
the
least
?
Samuel
1100
years
&
better
before
there
was
any
Pope
,
saith
that
not
to
obey
Gods
expresse
precept
deuered
by
the
mouth
of
his
Prophet
,
is
as
it
were
Idolatry
:
our
Author
saith
,
To
dispise
God
in
his
vicar
,
is
called
by
the
Prophet
Samuel
1.
Reg.
15.
)
a
kind
of
Idolotarie
?
Now
I
hope
our
Author
will
not
denie
that
S.
Peter
was
Gods
first
vicar
;
that
in
the
old
Testament
God
had
no
vicar
;
that
the
authority
of
a
Prophet
in
the
old
Testament
,
was
infallible
,
yea
euen
in
the
least
things
;
that
Christs
vicar
in
the
new
Testament
he
may
erre
,
hauing
in
matters
of
of
faith
and
of
manners
in
vniuersall
ex
Cathedra
.
How
can
the
Author
then
,
vnlesse
it
be
his
pleasure
to
dally
&
iest
with
vs
,
say
,
that
the
Prophet
Samuel
termes
this
dispising
of
God
in
his
vicar
a
kinde
of
Idolatrie
?
Among
so
many
weightie
matters
I
am
drawen
a
little
aside
to
one
lighter
.
Our
Author
translateth
here
:
Quasi
scoelus
Idololatriae
,
a
kind
of
Idolatry
,
as
if
he
should
translate
Nonaginta
nouem
sunt
quasi
centum
,
Nintie
and
nine
are
a
kind
of
hundreth
.
And
this
I
had
not
noted
,
if
he
himself
had
not
plaied
the
toto
harsh
Censor
against
Gersons
translator
,
where
he
deserued
it
not
:
but
to
returne
to
the
sense
and
meaning
.
Reader
,
behold
his
cunning
;
all
sins
are
against
God
;
but
some
touch
his
diuine
Maiestie
immediately
,
as
the
blaspheming
of
his
name
,
Idolatry
,
and
such
like
;
other
are
against
our
neighbour
immediately
;
&
for
this
cause
against
God
,
as
are
adultery
,
murther
,
&
theft
:
now
of
this
latter
sort
are
both
those
sins
we
feare
of
.
Disobedience
of
the
subiect
towards
his
superior
,
immediatly
is
against
a
man
,
and
in
the
end
it
reacheth
vnto
God
.
The
tyrannicall
gouernment
of
the
superiour
bends
immediatly
against
the
subiect
,
but
mediately
against
God
.
Our
Author
to
delude
our
simplicity
,
when
he
is
to
speak
of
the
abuse
of
authoritie
,
saith
it
is
but
against
a
subiect
:
when
he
speakes
of
disobedience
,
he
saith
it
offends
Gods
Maiestie
in
his
vicar
.
If
a
man
to
incounter
him
should
say
,
The
Prelate
that
abuseth
his
authority
,
offends
God
in
his
Creature
;
he
that
contemnes
excommuninication
offends
a
man
:
what
could
he
replie
?
But
let
vs
proceede
syncerely
,
and
lay
these
things
togither
euenly
.
Disobedience
offends
God
in
the
superior
;
he
that
abuseth
the
authority
giuen
by
god
,
offends
God
in
the
subiect
.
Now
let
vs
see
if
these
two
offences
made
to
God
,
whether
is
greater
.
S.
Thomas
,
who
often
makes
the
comparison
of
sins
betweene
themselues
,
saith
alwaies
,
that
sin
is
a
priuation
of
that
which
is
good
,
and
therefore
that
a
sinne
is
so
much
the
greater
,
the
greater
that
the
good
is
,
which
is
depriued
by
it
.
The
reader
may
see
for
this
in
2.
a
2.
a
quaestione
.
150.
art.
154.
art.
3.
39.
art.
2.
and
in
many
other
places
.
Now
the
good
which
disobedience
depriues
a
man
of
,
is
the
priuate
good
of
a
subiect
,
which
is
the
vertue
of
his
obodience
;
the
good
which
the
abusing
of
authority
depriues
vs
of
,
is
the
good
gouernance
of
the
Church
.
This
is
a
farre
greater
good
,
aswell
for
that
a
publike
good
is
greater
then
a
priuate
;
as
also
for
that
to
commaund
well
is
a
greater
vertue
,
then
to
obey
well
:
and
this
is
the
reason
vpon
which
Gerson
is
grounded
,
which
is
found
,
and
stands
not
vpon
authorities
forced
from
their
proper
states
.
He
that
would
yet
further
consider
of
the
grieuousnesse
of
a
sinne
,
by
the
mischiefe
that
insues
vpon
it
,
or
by
the
person
that
committeth
it
;
howsoeuer
these
be
but
accidentall
considerations
,
and
we
ought
therefore
to
ground
vpon
the
former
,
and
not
on
them
;
yet
neuerthelesse
one
abuse
of
power
&
authoritie
giues
a
greater
scandall
to
the
world
,
and
is
a
cause
of
greater
mischiefe
,
then
a
hundreth
disobediences
;
and
the
person
of
the
superiour
,
as
the
more
eminent
,
is
much
more
bound
by
his
greater
obligation
to
God
to
doe
his
duty
.
Secondly
,
I
say
that
although
in
some
case
it
may
be
meritorious
to
resist
a
Prelate
to
his
face
;
yet
for
the
most
part
it
is
a
thing
of
much
scandall
,
and
of
most
grieuous
excesse
.
And
to
apply
this
consideration
to
the
present
purpose
,
to
incite
them
that
are
subiect
,
to
dispise
the
commandements
of
Christs
vicar
,
it
is
a
thing
not
to
be
indured
.
For
Saint
Paul
made
no
resistance
against
Saint
Peter
in
matter
of
obedience
,
but
in
matter
of
a
certaine
obseruation
legall
;
and
it
pleased
God
to
shew
the
world
S.
Peters
humility
,
to
permit
that
in
a
certain
article
of
legall
obseruance
S.
Paul
should
be
illuminated
beyond
S.
Peter
:
&
to
S.
Peter
willingly
accepted
,
S.
Pauls
brotherly
correction
,
specially
for
that
S.
Paule
was
an
Apostle
,
and
no
lesse
full
of
the
holy
ghost
then
S.
Peter
himselfe
;
but
in
matter
of
obedience
and
reuerence
,
we
are
to
know
that
S.
Paule
alwaies
exhorteth
those
that
are
subiect
,
to
obey
their
Prelates
;
and
he
himselfe
came
in
person
to
Ierusalem
to
visit
S.
Peter
,
and
to
conferre
with
him
touching
the
gospell
he
preached
,
notwithstanding
that
he
had
it
by
reuelation
,
as
himselfe
testifies
in
the
first
chapter
of
the
Epistle
to
the
Galathians
.
Now
what
consequence
were
this
,
Saint
Paule
an
Apostle
,
and
an
elect
vessell
tooke
vpon
him
to
admonish
S.
Peter
:
Ergo
,
the
people
shall
doe
a
meritorious
worke
to
resist
the
supreame
Bishop
to
his
face
,
though
he
commaund
them
vnder
paine
of
Excommunication
.
This
should
not
be
the
consequence
of
a
good
Logician
,
but
of
a
peruerse
scismaticke
.
I
see
not
why
it
should
be
heere
laid
in
for
a
second
opposition
against
Gerson
,
Cum
oppositione
inculpatae
tutilae
.
If
the
defence
be
vnreproueable
,
what
would
the
Author
haue
more
?
who
will
be
so
rash
to
say
,
that
in
an
vnreproueable
defence
,
there
may
be
scandal
or
excesse
?
Let
not
the
Author
come
in
here
with
his
,
(
ordinarily
or
for
the
most
part
)
it
is
a
scandal
:
for
we
will
maintaine
it
vniuersally
by
his
fauour
,
that
whensoeuer
there
shall
be
a
notorious
abuse
of
iurisdiction
in
the
Prelate
,
&
an
irreproueable
defence
in
the
subiect
,
it
shall
alwaies
hold
true
,
that
it
is
a
meritorious
deed
to
resist
.
And
this
is
the
very
case
,
which
Gerson
vnderstands
when
he
saith
(
sometimes
)
and
limits
it
besides
(
as
we
see
)
with
those
goulden
words
;
so
that
where
the
Author
saith
,
that
in
some
case
it
may
be
meritorious
,
it
sounds
to
me
,
that
heere
is
put
in
by
way
of
opposing
against
Gerson
,
a
flat
confirmation
of
Gersons
owne
opinion
.
But
the
Author
followes
it
further
.
To
apply
this
consideration
to
the
matter
in
question
,
that
is
a
thing
not
to
be
indured
.
This
makes
nothing
against
Gerson
,
but
against
the
Interpretor
;
as
though
when
he
had
translated
the
twelue
Considerations
,
he
had
said
with
all
,
that
all
the
twelue
made
expresly
for
the
case
in
hand
.
He
should
haue
done
well
to
haue
set
downe
the
whole
booke
intier
as
it
lies
,
and
then
it
had
beene
the
Readers
part
to
apply
that
which
is
to
be
aplied
.
By
the
same
manner
of
dealing
,
because
Gerson
saith
in
his
ninth
consideration
,
If
the
Pope
would
seaze
vpon
the
Churches
treasure
,
or
vsurp
vpon
it
inheritance
,
or
reduce
all
the
Clergy
&
their
goods
into
seruitude
,
or
spoyle
them
of
their
rights
without
cause
,
the
Author
may
obiect
it
against
the
Interpretor
,
that
he
hath
applied
all
this
to
the
point
in
question
,
and
that
his
meaning
is
indeed
;
that
the
Pope
doth
snatch
at
the
Churches
treasures
&c.
No
,
it
is
no
such
matter
,
but
peraduenture
the
Author
who
saith
ful
wel
the
reasons
,
why
this
present
fifth
consideration
maketh
for
the
present
purpose
,
he
laies
it
couragiously
all
at
once
vpon
the
Interpretor
.
Now
whether
S.
Pauls
example
be
well
alleaged
by
Gerson
or
no
,
I
will
say
but
this
,
that
yet
Cardinall
Cajetan
hath
alleaged
it
to
this
selfe
same
purpose
in
his
Opuscula
;
and
Cardinall
Bellarmine
alleageth
Cajetan
in
his
second
booke
de
Romano
Pontifice
to
the
very
same
purpose
,
&
directs
vs
to
see
the
place
;
yea
and
this
example
hath
beene
yet
further
alleaged
to
the
same
purpose
,
by
Dominicus
Solus
,
and
by
Franciscus
Victoria
,
and
by
other
most
renowmed
Doctors
.
It
is
true
which
the
Author
saith
that
S.
Paul
resisted
not
S.
Peter
for
any
excommunication
matter
(
because
it
was
not
then
the
vse
to
thunder
it
out
as
now
it
is
)
and
that
S.
Paul
proceeded
against
the
incestuous
Corinthian
precisely
according
to
Christs
institution
:
but
it
is
also
true
withall
,
that
S.
Peter
at
Antiochia
in
the
fact
we
speake
of
,
did
by
his
example
as
it
were
silently
command
all
them
that
were
present
in
that
place
,
and
Saint
Paul
affirmes
it
.
Et
simulationi
eius
consenserunt
caeteri
Iudaei
,
ita
vt
&
Barnabas
duceretur
ab
eis
in
illam
simulationem
.
To
this
silent
precept
S.
Paul
made
resistancie
;
and
let
not
the
Author
tell
vs
,
that
there
was
no
question
or
meaning
there
of
any
precept
,
and
obedience
.
For
in
deed
it
was
intended
and
meant
,
but
ouermuch
:
but
further
the
consequence
of
it selfe
is
very
strong
,
that
if
we
may
resist
a
Superior
in
a
precept
which
he
makes
out
silently
by
his
owne
examples
;
much
more
may
we
do
it
against
a
precept
expresse
and
fulminatory
.
I
see
not
to
what
end
the
Author
after
this
brings
in
the
story
how
S.
Paule
went
to
visit
S.
Peter
,
and
to
conferre
with
him
of
the
Gospell
which
he
preached
;
sure
I
am
the
scripture
saith
not
so
,
the
words
are
these
:
Deinde
post
annos
tres
veni
Hierosolymam
videre
Petrum
,
&
mansi
apud
eum
diebus
quindecim
.
Alium
autem
Apostolorum
vidi
neminem
,
nisi
Iacobum
fratrem
Domini
.
Quae
autem
scribo
vobis
,
ecce
coram
Deo
quia
non
mentior
:
deinde
veni
in
partes
Syriae
,
&c.
There
is
indeed
in
the
next
Chapter
.
Deinde
post
annos
quatuordecim
iterum
ascendi
Hierosolymam
cum
Barnabo
assumpto
&
Tito
;
ascendi
autem
secundum
reuelationem
,
&
contuli
cum
illis
Euangelium
,
quod
praedico
in
gentibus
.
In
his
first
voyage
he
speakes
of
his
visiting
S.
Peter
but
not
a
word
of
any
conferring
with
him
;
in
the
second
not
a
word
of
visiting
,
but
he
speakes
indeed
of
conferring
,
not
with
S.
Peter
,
but
cum
illis
,
howsoeuer
true
it
is
,
that
S.
Peter
was
among
them
.
Here
the
Author
hath
put
for
one
onely
vyage
,
two
of
S.
Pauls
seuerall
voyages
,
the
one
more
then
14.
years
distant
from
the
other
.
And
that
same
Contuli
cum
illis
,
which
is
meant
,
with
the
whole
Church
of
Ierusalem
,
or
if
you
will
not
take
it
so
,
then
at
least
with
the
three
Apostles
,
Iames
,
Caefas
and
Iohn
(
for
S.
Paul
names
them
in
this
order
)
the
Author
vnderstands
it
,
he
conferred
with
Peter
.
But
I
would
faine
know
why
when
he
treats
of
this
conferring
,
he
doth
not
here
add
,
Mihi
enim
,
qui
videbantur
,
esse
aliquid
nihil
contulerunt
.
Sed
è
contra
cum
vidissent
,
quod
creditum
est
mihi
Euangelium
praeputij
,
sicut
Petro
circumcisionis
.
Qui
enim
operatus
est
Petro
in
Apostolatum
circumcisionis
operatus
est
,
&
mihi
inter
gentes
;
&
cum
cognouissent
gratiam
quae
data
est
mihi
,
Iacobus
&
Caefas
&
Ioannes
,
qui
videbantur
columnae
esse
,
dextras
dederunt
mihi
&
Barnabae
societatis
,
vt
not
in
gentes
,
ipsi
autem
incircumcisionem
,
tantum
vt
pauperum
memores
essemus
:
for
it
may
be
that
out
of
these
wordes
he
would
haue
drawen
the
deduction
of
the
consequence
.
The
scripture
recounts
vs
two
of
S.
Peters
actions
for
which
he
was
reprehended
after
he
had
receiued
the
holy
Ghost
;
one
in
the
Epistle
to
the
Galathians
,
the
second
in
the
11.
of
the
Actes
,
when
the
Iewes
that
were
conuerted
contended
against
Saint
Peter
,
for
hauing
receiued
the
Gentiles
into
the
Church
.
In
the
first
there
was
a
fault
on
Peters
part
;
in
the
second
he
was
blamed
without
cause
.
Saint
Paul
said
it
of
the
olde
Testament
,
Quaecunque
scripta
sunt
,
ad
nostram
doctrinam
scripta
sunt
;
and
we
may
say
the
same
of
both
old
and
new
.
For
in
this
second
example
a
superiour
is
taught
with
what
charitie
,
and
with
what
manner
of
doctrine
he
ought
to
informe
his
subiects
capacitie
and
vnderstanding
,
in
case
he
doe
contend
with
him
,
yea
though
it
be
against
reason
.
Saint
Peter
he
did
not
excommunicate
those
Iewes
,
but
instructed
them
with
the
authoritie
of
diuine
reuelations
:
and
if
there
ought
to
haue
beene
vsed
any
other
manner
of
proceeding
with
the
State
of
Venice
,
let
the
Author
shew
me
but
one
example
in
the
scripture
,
that
we
may
rest
vpon
it
.
In
that
other
example
of
the
Epistle
to
the
Galathians
,
since
he
doth
not
repeat
that
which
Saint
Peter
aunswered
,
but
only
what
S.
Paul
opposed
,
there
is
no
instruction
giuen
the
Prelate
,
but
to
the
inferiour
,
how
he
ought
to
carie
himself
when
the
superior
abuseth
his
authority
.
And
this
selfesame
note
shews
how
farre
of
it
is
from
this
scriptures
true
sense
,
that
God
should
thus
dispose
that
that
then
fell
out
to
shew
Peters
humility
,
for
that
it
would
haue
been
pertinent
to
haue
set
downe
the
humble
answere
of
that
Saint
;
but
contrariwise
the
scripture
omits
what
S.
Peter
said
,
and
sets
downe
onely
S.
Pauls
graue
rebuke
,
to
demonstrate
it
that
the
example
was
giuen
not
for
S.
Peters
humility
,
but
to
instruct
inferiors
how
they
ought
to
beare
themselues
toward
their
superiours
;
and
in
that
there
is
no
mention
made
of
any
scandall
at
all
that
grew
after
vpon
it
,
we
may
likewise
hope
that
if
now
there
shall
grow
any
,
it
shall
be
but
an
offence
taken
,
and
not
giuen
.
If
the
Author
haue
yet
any
other
place
of
scripture
,
where
any
superiour
hath
exceeded
his
bounds
,
and
the
inferiour
hath
not
made
conuenient
opposition
,
let
him
produce
it
,
and
we
will
in
like
sort
rest
vpon
it
.
We
doe
conceiue
this
consequence
for
formall
&
strong
.
Saint
Peter
erred
,
Ergo
euery
Pope
may
erre
.
Saint
Paul
a
most
humble
man
made
him
resistance
,
Ergo
,
resistance
will
not
misbeseeme
one
of
lesse
humilitie
.
Now
to
let
him
know
how
sound
this
consequence
it
is
,
I
will
tell
him
that
Caietan
in
his
tractat
de
authoritate
papae
&
Consilii
:
where
he
affirms
,
that
he
ought
to
resist
the
Pope
to
his
face
,
when
he
abuseth
his
authoritie
,
after
a
long
discourse
he
saith
thus
.
Abusui
namque
potestatis
,
qui
destruit
,
obuiam
eam
congruis
remediis
,
non
obediendo
in
malis
,
non
adulando
,
non
tacendo
,
arguendo
,
●uocando
,
illustres
ad
increp●ndum
,
exemplo
Pauli
&c.
Therfore
Cardinal
Cayetan
,
who
made
this
consequence
was
no
good
Logician
,
but
a
perverse
Scismatique
.
But
for
this
other
consequence
S.
Paul
exhorts
inferiors
to
obey
their
Prelats
,
and
came
to
visit
S.
Peter
.
Ergo
,
we
must
obey
,
yea
though
they
abuse
their
power
:
we
refer
it
to
the
Author
to
stile
it
with
what
name
please
him
;
and
if
he
shall
say
that
he
speakes
not
of
the
abuse
,
but
of
the
lawfull
vse
of
power
;
why
Gerson
spake
onely
of
the
abuse
,
and
not
of
the
vse
of
it
;
and
we
condemne
all
them
that
obey
not
their
superiours
,
when
they
commaund
according
to
his
prescript
that
gaue
them
their
authority
aswell
as
we
condemne
the
superiors
that
abuse
it
.
6
The
sixt
consideration
is
,
that
such
a
case
may
be
put
,
To
this
consideration
there
is
little
to
say
,
but
that
euery
probability
,
or
a
probabity
of
euery
abuse
whatsoeuer
,
is
not
sufficient
to
exempt
a
man
from
obeysance
to
his
Prelate
.
But
that
a
man
should
be
freed
from
such
obeysance
,
it
must
be
certaine
and
notorious
(
auoiding
to
the
common
receiued
learning
)
that
the
Prelate
doe
abuse
this
power
in
some
essentiall
point
;
for
it
is
a
generall
rule
giuen
by
S.
Augustine
,
libro
.
22.
contra
Faustum
.
cap.
75.
and
followed
by
the
rest
,
that
the
subiect
stands
bound
to
obey
,
not
onely
when
it
is
certaine
that
the
superiour
doth
not
commaund
any
thing
against
God
,
but
also
when
he
is
not
certaine
,
whether
he
commands
any
thing
against
God
,
or
no
;
because
that
in
a
doubtfull
case
,
he
is
to
follow
his
superiour
iudgement
,
&
not
his
owne
;
and
then
onely
he
must
not
obey
,
when
he
is
assured
,
that
he
commands
against
God
;
for
that
,
as
it
was
said
before
,
Obediendum
est
Deo
magis
quam
hominibus
.
I
know
not
what
to
say
in
this
sixt
Consideration
,
7
The
seuenth
consideration
is
,
This
is
a
good
consideration
,
and
the
glosse
of
that
common
saying
,
it
is
extant
in
the
sacred
cannons
,
among
which
also
is
the
verie
same
saying
,
viz.
in
Gratians
decreetum
,
causa
11.
quaestione
tertia
,
and
that
in
sundry
Chapters
.
And
the
summe
of
all
is
,
that
the
Pastors
sentence
is
to
bee
feared
,
when
it
is
vniust
,
so
it
bee
of
force
,
and
good
in
Law
,
as
when
there
wants
not
any
one
essentiall
part
,
but
onely
some
accidentall
matter
;
for
example
,
a
lawfull
Prelate
excommunicates
one
that
is
vnder
his
iurisdiction
for
a
iust
cause
,
hauing
before
admonished
and
aduised
him
,
but
he
doth
not
excommunicate
him
for
pure
zeale
of
iustice
,
but
for
some
particular
grudge
he
beares
him
,
or
he
doth
not
warne
him
three
times
,
or
he
doth
not
put
downe
the
sentence
in
scriptis
;
this
excommunication
is
vniust
,
but
it
is
strong
in
law
,
&
therefore
ought
to
be
feared
.
Yea
&
admit
yet
further
,
that
it
were
indeed
voide
,
but
the
inualiditie
were
not
knowen
,
here
it
ought
likewise
to
be
feared
,
at
least
in
respect
of
the
scandall
.
I
doe
not
straine
my selfe
to
prooue
these
things
,
for
that
they
are
cleare
,
&
such
as
Gerson
himselfe
would
not
denie
them
.
And
from
this
consideration
,
any
man
may
gather
,
that
the
sentence
of
of
our
Lord
Paulus
Quintus
published
against
the
heads
of
the
State
of
Venice
,
hath
all
the
requisites
aswell
essentiall
,
as
accidentall
,
and
ought
therefore
to
be
feared
,
it
beeing
not
onely
of
validitie
,
but
most
iust
withall
.
For
if
you
looke
into
the
lawfulnesse
of
authority
,
you
shall
finde
,
that
there
is
a
supreame
power
giuen
him
from
God
,
and
most
vniuersall
ouer
all
them
which
pretend
to
bee
sheepe
of
Christs
flock
,
and
members
of
the
mysticall
body
of
the
Church
,
and
citisens
of
Gods
citie
,
and
domestiques
in
the
house
of
the
same
God
.
That
the
power
is
vniuersall
,
it
is
cleerely
seene
in
those
words
,
Quodcunque
ligaueris
,
&
quodounque
Solueris
,
Math.
16.
And
that
it
is
ouerall
,
it
is
seene
in
those
other
words
,
pasce
oxes
meas
.
Iohn
.
21.
Where
it
is
not
restrayned
to
these
or
those
sheepe
,
but
includeth
all
those
that
are
his
:
and
hee
that
beleeues
not
this
,
is
no
Catholick
.
If
you
looke
into
the
lawfull
vse
of
this
power
,
you
shall
finde
that
there
wanted
not
diuerse
admonitions
,
nor
any
of
those
things
which
the
order
of
iudgment
requires
.
Finally
if
you
looke
into
the
cause
you
shall
finde
that
it
was
in
defence
of
the
Churches
immunitie
,
which
the
sacred
councell
of
Trent
.
Sess.
25.
Cap.
20.
affirmeth
to
bee
founded
vpon
diuine
ordination
,
and
vpon
the
constitutions
of
the
holy
canons
,
and
for
which
wee
knowe
that
many
holy
prelates
haue
combated
euen
to
the
death
.
God
hath
honoured
Saint
.
Thomas
of
Canterbury
with
infinite
miracles
,
&
hath
declared
him
to
be
his
owne
true
Martyr
,
as
the
Church
also
declared
him
to
be
afterward
,
for
hauing
spilt
his
bloud
for
the
liberty
of
the
same
Church
.
Gregory
.
lib.
7.
epist
30.
held
this
very
word
for
suspicious
,
and
in
exceeding
iealousie
,
when
he
was
styled
Papa
vniuersalis
,
and
he
said
,
it
was
a
proud
title
,
and
imported
as
much
,
as
if
he
were
the
onely
Bishop
,
and
no
other
man
were
Bishop
but
he
.
And
so
to
haue
authoritie
most
vniuersall
,
is
after
a
sort
to
say
(
if
Saint
Gregories
discourse
may
be
allowed
)
that
there
is
no
other
authority
but
it
.
For
if
the
stile
of
vniuersall
Bishop
take
away
other
Bishops
;
Ergo
,
a
most
vniuersall
authority
must
needs
take
away
all
other
authorities
.
But
we
will
not
contend
about
the
word
,
so
that
they
wil
giue
it
it
owne
true
meaning
.
Let
vs
consider
now
how
this
most
vniuersall
authoritie
is
proued
:
It
is
said
to
Peter
,
and
in
his
person
to
all
Popes
:
Quodcunque
ligauereis
.
&c.
Quodcunque
solueris
,
&c.
Ergo
,
their
authoritie
is
vniuersall
.
But
in
the
18.
of
Mathew
it
is
said
to
all
the
Disciples
,
and
in
their
person
to
their
successors
,
Quaecunque
ligaueritis
,
&c.
Quaecunque
solueritis
&c.
Ergo
,
there
shall
be
sundrie
most
vniuersall
authorities
,
which
implies
a
flat
contradiction
.
Indeed
the
Quodcunque
is
vniuersall
,
but
it
is
bounded
and
restrained
by
the
words
before
Claues
regni
coelorum
.
All
that
perteins
to
the
kingdome
of
heauen
is
subiect
to
Peter
,
who
doubts
it
?
but
that
which
appertaines
to
the
kingdoms
of
the
earth
,
Christ
committed
it
not
to
him
.
The
other
profe
by
Pasce
oues
meas
,
it
is
indeed
vniuersall
in
respect
of
Oues
meas
:
but
god
denieth
by
Ezechiel
in
his
34.
that
to
cloth
our selues
with
the
wool
of
his
sheep
,
is
to
feed
them
;
he
denieth
that
to
dominier
ouer
them
cum
austeritate
&
cum
potentia
,
is
to
feed
them
;
he
denies
that
to
drink
the
clear
water
by
our
selus
,
&
then
to
troble
that
that
remains
with
our
feet
,
is
to
feed
them
:
the
author
pursues
it
yet
further
,
to
shew
the
iustice
of
the
sentence
,
that
not
only
the
authority
in
it self
is
lawful
,
which
we
also
grant
him
,
but
also
that
the
vse
of
it
was
lawful
to
,
when
he
saith
that
there
wanted
not
sundry
admonitions
,
no
nor
any
one
of
those
things
which
the
reach
of
iudgment
requires
.
It
was
not
inough
barely
to
affirm
this
point
,
he
shuld
haue
proued
it
,
as
his
offer
bare
vs
in
hand
.
And
who
soeuer
shal
see
the
state
of
Venices
reasons
,
he
shal
perceiue
it
clearly
that
many
,
and
those
of
the
most
necessarie
and
essentiall
points
in
law
were
wanting
,
&
it
will
appeare
vnto
him
,
that
the
cause
is
not
for
defence
of
the
Ecclesiasticall
communities
,
as
thy
Author
affirmes
without
proofe
;
And
if
matters
lye
so
cleare
as
he
professes
,
why
do
they
not
publish
to
the
world
their
rights
and
proceedings
Ecclesiasticall
in
facto
,
and
in
iure
?
And
why
do
they
not
lay
open
to
the
world
to
see
the
proceedings
and
reasons
of
the
Venetian
State
,
and
so
make
them
rest
conuict
?
It
beares
no
shew
,
that
forbidding
men
to
write
,
tends
to
any
such
end
,
but
in
very
deede
to
the
end
to
conceale
the
truth
,
and
to
shewe
the
cause
to
the
world
,
vnder
a
maske
,
as
our
Author
himselfe
doth
in
this
very
place
,
when
he
saith
that
Paulus
Quintus
his
sentence
published
against
the
heads
of
the
Venetian
State
hath
all
it
requisites
,
and
yet
the
two
sentences
which
were
intimated
,
one
on
the
day
of
the
natiuitie
,
and
the
other
on
the
fiue
and
twentieth
of
February
,
do
both
excommunicate
the
State
it selfe
,
and
not
the
heads
,
as
in
place
it
shall
appeare
.
I
cannot
now
passe
ouer
here
the
consideration
of
a
great
skill
of
the
Authors
,
who
citing
the
place
of
the
Councell
,
Sessione
25.
Cap
,
20.
makes
the
Councell
say
,
that
the
Ecclesiasticall
immunitie
is
founded
vppon
diuine
ordination
,
and
vpon
the
constitutions
of
the
sacred
Canons
;
This
was
no
place
to
enter
into
treaty
of
that
matter
;
neither
was
it
so
conuenient
,
with
a
few
ambiguous
termes
to
plant
a
Doctrine
,
that
needes
much
extension
,
or
else
will
be
very
subiect
to
be
conuerted
to
peruert
the
peaceable
State
of
the
holy
Church
.
But
to
say
no
more
at
this
time
,
but
onely
so
much
as
may
suffice
for
an
Antidot
to
the
Reader
,
it
may
please
him
to
be
aduertised
that
my
Lord
Cardinall
Bellarmine
lib.
1.
de
Clericis
,
cap.
28.
sets
downe
certaine
conclusions
of
this
very
point
.
The
first
is
,
that
in
causes
Ecclesiasticall
,
the
Clergie
are
free
,
de
iure
diuino
,
from
any
secular
Princes
authority
.
The
fift
is
,
that
the
exemption
of
the
Clergy
in
matters
politicall
,
aswel
in
respect
of
their
persons
,
as
of
their
goods
,
was
brought
in
by
the
law
of
man
,
and
not
of
God
.
See
then
how
the
Councell
intends
it
,
when
it
saith
that
Ecclesiasticall
exemption
is
instituted
iure
diuino
,
that
is
,
in
causes
ecclesiasticall
.
And
the
Author
hee
should
haue
translated
constitutam
ordinatione
diuiua
,
instituted
by
diuine
ordination
,
and
not
haue
made
it
(
founded
)
:
for
that
his
first
worde
seemes
to
importe
,
that
the
Canons
had
authoritie
from
GOD
to
institute
it
,
and
that
it
is
established
vpon
this
foundation
;
but
it
is
nothing
so
.
Their
exemption
in
causes
spirituall
is
totally
and
expresly
,
de
iure
diuino
,
in
other
matters
is
is
totally
and
expresly
de
iure
humano
.
To
his
example
of
Saint
Thomas
,
I
will
allowe
him
well
,
that
hee
dyed
for
the
Iurisdiction
Ecclesiasticall
,
but
for
that
which
was
truly
Ecclesiasticall
indeede
;
and
not
for
indeuouring
to
bring
to
passe
,
that
delinquents
should
not
bee
punished
,
or
that
Churchmen
should
haue
so
much
more
possessions
,
then
their
owne
parte
,
and
place
.
But
if
a
man
should
here
insteede
of
the
consequence
drawne
hence
by
the
Author
,
draw
the
quite
contrarie
in
his
owne
forme
and
say
;
And
from
this
consideration
any
man
may
gather
that
Pope
Paulus
Quintus
his
sentences
thundred
out
against
the
Duke
,
the
Senate
,
and
the
State
of
Venice
,
and
all
their
dominion
do
want
many
essenall
requisits
,
to
omit
those
that
are
accidentall
,
and
therefore
are
not
to
bee
feared
,
as
beeing
not
onely
voide
in
forme
,
but
vniust
;
the
contrarie
consequence
would
bee
neuer
a
whit
better
prooued
by
the
Author
,
then
this
is
prooued
in
this
place
.
But
it
is
not
pertinent
to
doe
it
here
,
where
we
haue
nothing
else
to
maintaine
,
but
Gersons
defence
.
Onely
this
wee
must
auowe
and
say
,
that
euerie
man
is
one
of
Christs
sheepe
,
but
God
hath
giuen
them
a
naturall
defence
,
if
the
shephearde
shall
not
follow
the
institution
of
the
supreame
Pastor
.
The
eight
consideration
is
,
This
consideration
containes
a
great
and
manifest
errour
,
and
hee
which
did
produce
it
,
with
a
purpose
to
apply
it
to
the
businesse
now
in
hand
,
discouereth
himselfe
not
to
bee
catholiqulie
affected
.
It
is
requisite
that
I
insist
somewhat
longer
vppon
this
eight
consideration
,
not
that
the
matter
it selfe
doth
so
require
,
The
Author
chargeth
him
to
say
,
that
the
Pope
in
abusing
the
keyes
,
doth
offend
more
daungerously
then
an
inferiour
prelate
so
as
that
which
one
speaketh
,
of
the
action
of
a
subiect
towarde
a
superiour
.
The
other
speaketh
of
the
action
of
a
superiour
towards
those
that
are
subiect
vnto
him
;
one
speaketh
of
contempt
,
and
that
of
a
subiect
;
the
other
speaketh
of
the
abuse
of
the
keyes
,
and
that
in
a
superiour
;
this
consideration
of
Gerson
is
in
fauour
of
the
Sea
Apostolique
,
and
sheweth
that
our
proceeding
towards
it
,
ought
to
bee
accompanied
with
greater
reuerence
;
saying
,
that
the
contempt
thereof
is
more
daungerous
,
then
the
contempt
of
others
.
The
Author
maketh
him
say
the
contrarie
,
that
the
abuses
of
the
keyes
in
the
Pope
are
more
daungerous
then
the
abuses
of
inferiours
,
from
whence
it
may
bee
gathered
,
that
lesse
respect
is
due
to
that
Sea
,
then
to
the
Seas
of
other
Prelates
.
Is
this
to
dispute
?
or
is
it
to
enforce
men
to
hould
opinions
to
bee
sure
of
something
to
contradict
?
How
can
the
Author
answere
it
?
Gersons
principall
scope
in
this
consideration
,
is
nothing
else
but
to
make
it
appeare
,
that
in
opposing
against
the
commaundements
and
censures
of
prelates
,
wee
must
also
haue
a
further
regarde
,
that
wee
oppose
not
against
those
of
the
Pope
;
and
tells
the
reason
of
it
,
because
from
inferiours
,
wee
may
haue
recourse
to
the
Pope
.
And
maketh
an
obiection
against
himselfe
;
if
any
man
should
say
that
wee
may
appeale
in
like
sorte
,
from
the
Pope
to
a
Councell
,
hee
answereth
that
this
allegation
hath
sometime
beene
held
of
no
force
,
namely
when
the
Popes
haue
beene
said
to
bee
aboue
the
Councell
.
But
howsoeuer
this
cannot
bee
said
(
saith
hee
)
at
this
instant
for
those
reasons
which
hee
alleadgeth
,
neuerthelesse
euen
acknowledging
that
this
is
true
,
yet
for
another
reason
,
it
is
more
dangerous
to
resist
him
,
because
Councells
cannot
easilie
bee
sollemnized
,
nor
ought
not
vppon
so
small
occasions
as
the
hearing
of
appeales
;
Lo
here
the
true
sense
of
this
consideration
,
from
which
if
you
remoue
that
point
of
Superioritie
,
you
shall
finde
nothing
which
euen
in
the
Authors
opinion
can
bee
worthy
of
reprehension
.
And
this
is
spoken
by
the
way
.
But
the
Author
mindeing
onely
his
owne
ends
,
and
looking
no
further
,
hath
taken
this
for
a
principall
parte
of
the
consideration
,
saying
,
it
containes
a
very
great
and
manifest
errour
,
and
that
hee
which
did
produce
it
with
a
purpose
to
apply
it
to
the
businesse
nowe
in
hande
,
discouereth
himselfe
not
to
bee
Catholiquely
affected
,
hee
knoweth
verie
well
,
that
his
Common-wealth
neuer
thought
it
conuenient
to
take
the
benifit
of
an
appeale
,
for
both
the
Prince
,
and
Senate
haue
made
publique
declaration
,
whereupon
they
intend
to
insiste
;
this
then
cannot
bee
produced
with
a
purpose
for
the
present
affaires
.
What
intention
hee
had
which
did
interpret
Gerson
,
before
the
publishing
this
declaration
,
no
man
can
coniecture
,
neither
is
it
charitable
to
iudge
:
But
whereas
hee
saith
,
that
hee
is
not
catholiquely
affected
,
it
may
bee
,
hee
doth
not
remember
the
Doctrine
of
the
Cardinall
Bellarmine
,
who
in
his
second
booke
of
the
authoritie
of
a
Counsell
,
and
thirteenth
chapter
,
intituled
.
An
consilium
sit
supra
Papam
saith
,
&
quamuis
postea
in
concilio
Florentino
,
&
Lateranensi
vltimo
videatur
questio
diffinita
,
tamen
quia
Florentinum
Concilium
non
ita
expresse
hoc
diffimuit
,
&
de
Concilio
Lateranensi
,
quod
expressissimè
rem
diffiniuit
,
non
nulli
dubitant
,
an
fuerit
vere
generale
.
Ideo
vsque
ad
hanc
diem
quastio
superest
etiam
inter
Catholices
.
Let
him
reuiew
this
doctrine
written
before
this
passion
,
wherewithall
the
present
affayres
are
accompanied
,
because
to
free
himselfe
from
this
contradiction
,
I
see
not
what
he
can
alleage
saue
only
that
in
the
17.
chapter
he
speaketh
otherwise
,
saying
as
followeth
of
the
Lateran
Councell
.
Quod
vero
Concilium
hoc
rem
istam
non
diffinirit
propriè
,
vt
decretum
de
Fide
Catholica
tenendum
,
dubium
est
,
&
ideo
non
sunt
propriè
haeretici
,
qui
contrarium
sentiuut
,
sed
à
temeritate
magna
excusari
non
possunt
.
Certainely
there
seemeth
to
be
little
agreement
betweene
these
two
so
neere
neighbouring
places
,
for
to
charge
them
with
rashnesse
whom
himselfe
cannot
denie
to
be
Catholickes
,
seemeth
to
proceede
from
no
great
aboundance
of
Charitie
,
but
this
last
place
will
not
inable
him
to
prooue
that
the
interpreter
is
not
Catholickely
affected
;
for
an
opinion
may
sometimes
be
rash
,
and
yet
more
true
then
the
contrarie
.
In
times
past
,
the
common
opinion
was
that
the
Angels
were
corporall
,
and
it
was
then
accounted
rashnesse
to
affirme
that
they
are
incorporall
,
at
this
time
the
common
opinion
is
that
they
are
in
corporeall
,
and
it
is
no
longer
rashnesse
to
maintaine
it
,
and
so
for
our
purpose
:
But
Martin
Nauara
vpon
the
Chapter
,
Nouit
de
iudiciis
,
alleaging
the
words
of
Iohn
Maior
doth
verie
well
declare
that
the
question
is
in
controuersie
,
and
that
in
Rome
it
is
not
permitted
to
holde
the
doctrine
of
Panormitan
which
vpholdeth
the
Souerainety
of
the
Counsell
,
neyther
doth
the
vniuersitie
of
Paris
allow
that
any
man
should
hold
the
contrarie
.
4
What
shall
we
say
of
Iohn
Mariana
,
a
moderne
Iesuite
,
who
in
his
booke
de
Rege
,
approoued
by
the
publicke
examination
of
the
Iesuits
:
as
also
by
another
examination
made
by
the
authority
Royall
of
Spayne
saith
plainely
,
that
great
Authors
are
of
contrarie
opinions
in
this
question
,
but
certainely
this
cannot
be
cald
a
rash
opinion
,
because
rash
opinion
according
to
Melchior
Canus
,
who
hath
exactly
handled
the
definition
of
it
,
)
is
such
a
one
,
as
hath
lney
ther
reason
nor
authority
to
approoue
it
;
or
otherwise
is
ouer
boldly
maintayned
,
but
an
opinion
which
hath
the
consent
of
as
many
and
〈…〉
if
not
a
greater
number
of
Vniuersities
,
Countries
,
and
Kingdomes
,
cannot
be
sayd
to
be
mayntained
without
reason
&
authoritie
;
nor
yet
audaciously
.
It
is
not
a
charitable
course
,
so
hastily
to
condemne
men
of
rashnes
;
but
if
the
Author
would
needs
Discouer
his
affection
,
he
should
haue
expressed
his
meaning
in
three
or
foure
wordes
,
and
saued
the
labour
of
so
long
a
Discourse
;
to
shew
that
Gerson
held
a
false
opinion
,
and
enforce
men
to
thinke
of
so
great
an
Author
,
that
hee
affirmeth
that
which
hath
no
affinitie
with
his
wordes
;
for
he
makes
a
solemne
entraunce
to
the
handling
of
the
question
,
and
sayth
thus
.
And
to
begin
with
the
Councell
of
Constance
,
Iohn
Wickliffe
,
and
Iohn
Husse
but
that
decree
of
the
Superioritie
of
the
Councell
aboue
the
Pope
,
was
not
decreed
Conciliariter
;
that
is
to
say
,
vpon
deliberation
,
and
disputations
preceding
,
and
by
an
orderly
collection
of
the
voyces
of
the
Fathers
;
but
it
was
a
decree
simply
intended
for
the
redressing
of
that
Schisme
:
wherevpon
afterwardes
,
Pius
the
second
,
in
the
Councell
of
Mantua
,
did
excommunicate
whomsoeuer
should
appeale
from
the
Pope
to
the
Councell
.
The
selfesame
excommunication
was
renewed
by
Julius
the
second
,
as
is
testified
by
Silu●ster
,
V●rbo
excommunicatio
.
7.
Nu.
93.
And
since
that
time
,
all
the
Popes
haue
renewed
it
in
the
Bull
,
intituled
,
In
caena
Domini
.
Finally
,
Pope
Martin
the
fift
,
by
the
consent
of
that
Councell
of
Constance
declareth
,
that
they
which
are
suspected
of
Heresie
,
ought
to
be
interrogated
of
many
Articles
,
and
perticularly
whether
they
doe
beleeue
that
the
Pope
hath
the
supreame
power
in
the
Church
of
God
:
and
certainely
if
the
supreame
power
be
in
the
Pope
,
the
Pope
cannot
be
inferiour
to
the
Councell
,
for
so
the
superioritie
should
rest
in
the
Councell
,
and
not
in
the
Pope
:
whereby
it
doth
appeare
,
that
the
Councell
of
Constance
in
that
decree
of
the
4.
Ses.
is
so
to
be
vnderstoode
,
as
wee
haue
expounded
it
,
otherwise
it
should
be
contrary
to
it selfe
;
and
admitting
that
there
is
a
contrarietie
,
wee
ought
rather
to
giue
credite
to
the
second
decree
,
beeing
made
by
the
Pope
,
and
the
Councell
together
;
then
to
the
first
,
beeing
made
by
the
Councell
without
the
Pope
;
that
is
to
say
,
by
a
body
without
a
head
.
Concerning
that
Councell
of
Constance
,
alleadged
by
Gerson
,
our
Author
hath
three
Obseruations
:
The
first
is
that
,
that
Councell
hath
no
where
declared
it
Heresie
,
to
denie
the
superioritie
of
the
Councell
aboue
the
Pope
:
if
the
Authors
meaning
be
that
these
expresse
wordes
(
it
is
Heresie
to
denie
the
superioritie
of
the
Councell
,
aboue
the
Pope
)
are
not
to
be
found
in
the
Councell
,
he
speaketh
but
the
trueth
:
if
he
will
say
further
,
that
the
Councell
of
Constance
hath
not
said
,
that
hee
is
Anathema
which
denieth
the
Superioritie
of
the
Councell
,
hee
sayeth
as
truely
.
Neuerthelesse
Gerson
doth
deny
that
the
Councell
hath
not
determined
it
,
which
I
desire
may
be
taken
for
Gersons
opinion
,
and
not
mine
owne
;
and
after
such
manner
as
is
vsuall
in
matters
of
Fayth
,
and
sayth
,
that
it
was
reputed
Heresie
to
holde
the
contrary
:
this
is
to
be
seene
in
the
fourth
Ses.
where
these
wordes
are
vsed
,
Ordinat
,
disponit
,
statuit
,
decernit
,
&
declarat
:
And
in
the
fift
Ses.
where
the
same
doctrine
is
repeated
in
these
wordes
,
Ordinat
,
d●fi●●●
,
decernit
,
&
declarat
.
And
because
Gerson
sayth
in
this
consideration
,
that
it
is
Heresie
condemned
by
most
expresse
constitution
,
&
put
in
practise
by
the
said
councell
of
Constance
;
as
is
else
where
more
largely
set
down
.
The
author
may
read
,
the
places
mentioned
by
Gerson
in
his
workes
;
where
he
shall
see
that
which
will
serue
for
answere
to
these
obiections
.
The
Councell
of
Trent
hath
doubtlesse
condemned
it
for
Heresie
,
to
denie
Purgatorie
;
&
yet
you
shall
not
find
where
it
sayth
,
that
it
is
Heresie
to
denie
Purgatorie
;
or
that
he
is
Anathema
which
doth
denie
it
.
But
the
doctrine
of
Purgatorie
is
sufficiently
expressed
in
Ses.
25.
and
22.
in
such
sort
,
as
it
is
euident
that
it
is
determined
as
a
matter
of
Fayth
;
and
hee
which
in
the
question
of
Purgatorie
should
vse
the
Authors
wordes
,
and
say
,
that
the
Councell
of
Trent
,
hath
no where
declared
it
Heresie
to
denie
Purgatorie
;
let
him
read
ouer
the
Councell
againe
and
againe
,
and
no
such
thing
shall
there
be
found
;
should
shew
that
hee
is
more
ententiue
to
the
wordes
,
then
to
the
meaning
of
the
Councell
:
In
like
manner
it
may
be
sayd
of
Gerson
.
The
second
Obseruation
of
the
Author
against
Gerson
,
is
;
That
men
of
most
learning
doe
expounde
this
Decree
of
the
Councell
of
Constance
,
as
spoken
of
a
Pope
vncertaine
,
which
is
most
true
,
and
not
of
a
certaine
Pope
:
this
second
Obiection
doth
in
all
,
and
euery
part
of
it
contradict
the
former
:
for
if
the
Decree
of
the
Councell
,
bee
it
what
it
will
,
doth
not
make
him
an
Hereticke
which
is
of
a
contrary
opinion
;
and
that
it
be
to
be
vnderstood
of
a
Pope
vncertaine
,
then
it
is
no
Heresie
to
denie
that
a
Pope
vncertaine
,
is
subiect
to
a
Councell
:
But
to
say
that
such
a
Pope
is
not
subiect
to
a
Councell
,
is
manifestly
heresie
:
so
that
whosoeuer
will
affirme
that
the
Decree
is
to
be
expounded
of
a
Pope
vncertain
,
must
acknowledge
it
to
be
such
a
Decree
as
maketh
the
contrarie
opinion
to
be
Hereticall
.
And
whosoeuer
will
affirme
,
that
it
is
not
a
Decree
of
this
nature
,
must
affirme
also
,
that
it
is
vnderstood
of
a
Pope
certaine
:
It
is
true
(
as
the
Author
sayth
)
that
very
Learned
men
doe
expound
it
as
spoken
of
a
Pope
vncertaine
;
but
it
is
as
true
,
that
very
Learned
doe
expound
it
as
spoken
of
a
Pope
certaine
:
yet
this
difference
is
to
be
obserued
,
that
they
which
doe
expounde
it
of
a
Pope
vncertaine
,
were
not
present
at
the
Councell
:
But
they
which
doe
vnderstand
it
of
a
Pope
certaine
,
were
all
those
which
were
present
at
the
Councell
,
and
haue
left
any
writings
;
and
besides
them
,
all
those
which
suruiued
,
and
beeing
not
otherwise
hindered
,
were
present
in
the
Councell
of
Basill
;
which
of
necessitie
must
be
many
,
because
betweene
these
two
Councels
,
there
was
the
space
of
fifteene
yeares
.
Furthermore
the
Author
ought
to
obserue
,
that
Gerson
doth
not
onely
say
,
condemned
,
but
practised
:
and
to
consider
the
practise
of
that
Councell
,
and
obserue
;
if
that
Councell
did
not
commaund
as
well
the
Popes
certaine
,
as
vncertaine
,
let
him
read
the
Ses.
17.
and
there
he
shall
finde
that
the
Councell
doth
decree
,
that
no
future
Pope
shall
haue
power
to
depose
Angelo
Corrario
,
formerly
called
Gregorie
,
12.
eyther
from
beeing
a
Cardinall
,
or
from
his
office
of
Legate
Della
Marca
,
which
the
Councell
bestowed
vpon
him
;
or
haue
any
power
to
call
him
in
question
,
or
proceed
against
him
for
any
thing
which
he
had
taken
vpon
him
to
do
in
the
Papacie
.
Let
him
read
also
Ses.
39.
which
insued
the
deposing
of
all
the
Popes
vncertaine
,
where
it
commaundeth
all
future
Popes
within
a
time
limitted
,
to
summon
a
generall
Councell
.
And
here
let
him
marke
,
the
wordes
whereby
it
bindeth
all
Popes
to
the
execution
of
it
;
let
him
then
turne
ouer
to
the
Ses.
44.
where
Martin
the
.5
.
after
he
is
elected
,
executed
the
Decree
:
and
let
him
obserue
the
word
Teneatur
,
which
is
both
in
the
Decree
of
the
Councell
,
and
in
the
execution
of
it
.
Afterwardes
in
the
last
Ses.
the
Ambassadors
of
Polonia
and
Lituania
,
made
humble
supplication
to
the
Pope
,
that
before
the
dissolution
of
the
Councell
,
a
certaine
Booke
of
a
Frier
call'd
Iohn
Falkembergh
,
might
be
condemn'd
in
publike
Session
;
otherwise
,
protesting
in
the
behalfe
of
their
Maisters
,
De
grauamine
&
de
appellando
ad
futurum
Concilium
.
Neither
did
the
Pope
finde
himselfe
any
way
agreeued
at
this
protestation
,
nor
the
Councell
thinke
it
strange
:
and
by
the
practise
of
this
Decree
,
the
Author
may
vnderstand
,
how
it
may
be
from
hence
collected
,
that
a
Pope
Canonnically
chosen
,
and
vndoubtedly
accepted
for
Pope
,
is
bound
to
the
obedience
of
the
Church
,
and
of
the
Councell
:
which
conclusion
,
the
Author
doth
affirme
cannot
be
collected
from
that
Councell
of
Constance
;
and
therefore
let
him
compare
the
Decree
,
with
the
practise
alleadged
,
and
he
shall
see
that
Gersons
speach
deserueth
no
reprehension
.
The
third
Obseruation
is
,
that
the
Decree
can
haue
no
further
force
,
saue
only
for
redressing
of
that
Scisme
,
because
it
was
the
worke
of
a
body
without
a
head
:
but
foreseeing
an
Obiection
that
might
be
made
against
him
,
drawne
from
the
confirmation
of
Martin
the
5.
the
Author
notes
,
that
the
Councell
was
approoued
by
the
Pope
onely
,
so
farre
foorth
as
the
Actes
were
decreed
Conciliariter
:
but
this
was
not
so
,
that
is
;
vpon
disputation
preceding
,
and
with
an
orderly
collection
of
the
voyces
of
the
Fathers
.
And
where
I
pray
you
doth
the
Author
finde
,
that
this
Decree
was
made
without
deliberation
,
and
disputation
,
or
without
collection
of
the
Fathers
voyces
?
Peraduenture
he
meanes
,
because
it
is
not
set
downe
in
wryting
;
by
that
reason
in
the
Councell
of
Trent
,
nothing
was
decreed
Conciliariter
,
because
there
is
no
mention
made
either
of
suffrages
,
or
disputations
:
So
then
though
the
disputations
wherevpon
that
Decree
was
made
,
were
not
set
downe
in
writing
;
yet
it
is
to
be
beleeued
that
there
were
disputations
,
and
the
rather
for
that
the
workes
of
very
worthy
men
were
written
at
that
time
of
this
subiect
:
amongst
which
,
that
learned
Booke
of
Gerson
was
one
,
De
potestate
Ecclesiastica
,
&
origine
viris
,
&
Legum
;
as
any
man
may
knowe
,
who
will
read
it
.
Moreouer
,
Gerson
in
this
consideration
doth
declare
,
that
this
question
was
very
much
disputed
,
for
that
it
was
begunne
in
the
Councell
of
Pisa
,
which
was
fiue
yeares
before
that
of
Constance
:
And
who
then
can
doubt
,
but
that
in
the
Councell
of
Pisa
,
in
the
Councell
of
Constance
,
and
in
the
interim
,
of
those
fiue
yeares
,
but
that
the
difficulties
were
exactly
considered
,
&
in
the
determination
of
it
,
the
suffrages
orderly
collected
.
But
if
any
man
will
read
the
confirmation
of
Martin
.5
.
hee
shall
euidently
perceiue
,
that
Conciliariter
doth
not
signifie
that
which
the
Author
would
haue
it
,
but
is
an
interpretatiue
.
In
the
45.
and
last
Session
of
that
Councell
,
it
is
sayd
;
That
the
Masse
and
Letanie
beeing
ended
,
the
Cardinall
of
S.
Vito
by
the
commaundement
of
the
Pope
,
and
of
the
Councell
sayd
;
Domini
ite
in
pace
;
wherevnto
Amen
was
answered
:
and
afterward
a
Bishop
,
beeing
by
order
from
the
Pope
about
to
make
a
Sermon
for
the
conclusion
of
the
Councell
:
The
Ambassadours
of
the
King
of
Polonia
,
and
of
the
great
Duke
of
Lituania
did
demaund
in
the
name
of
their
Maisters
(
as
hath
been
already
touched
)
that
Falkembergh's
Booke
might
be
condemned
in
publike
Session
,
which
was
formerly
condemned
by
those
that
were
deputed
in
causa
fidei
;
and
of
the
Nations
,
of
the
Councell
,
and
of
the
Colledge
of
Cardinals
:
the
Popes
answere
was
,
that
he
did
confirme
whatsoeuer
the
Councell
had
concluded
,
and
determined
,
in
matters
of
Fayth
,
Conciliariter
,
and
not
otherwise
;
whereby
it
doth
appeare
,
that
Conciliariter
is
apposed
to
that
which
the
Ambassadors
had
alleadged
;
Namely
,
that
the
Booke
was
condemned
seuerally
by
those
that
were
deputed
in
causa
fidei
,
by
the
Nations
,
and
by
the
Colledge
of
Cardinals
;
and
that
Conciliariter
doth
signifie
as
much
as
if
he
should
haue
sayd
,
In
publique
Session
.
But
let
vs
yet
come
somewhat
nearer
the
matter
:
if
this
answere
of
the
Pope
were
giuen
vpon
some
vnexpected
proposition
happening
,
made
after
the
end
of
the
Councell
;
then
neither
was
the
Councell
approued
before
,
neither
was
it
the
Popes
intention
to
approue
it
.
And
if
these
Pollaxes
had
not
profered
this
proposition
,
the
condemnation
of
Wickliffe
and
Husse
,
had
not
been
authenticall
:
and
it
will
follow
,
that
a
generall
Councell
was
accidentally
confirmed
:
And
yet
this
is
as
tollerable
as
many
other
thinges
which
are
vsuall
with
our
Author
.
That
Councell
was
a
body
without
a
head
,
to
conclude
,
that
in
the
vacancie
of
the
Chaire
Apostolique
,
the
Church
is
to
be
reputed
vnperfect
,
as
beeing
defectiue
in
some
Essentiall
part
.
After
the
death
of
Marcelinus
,
the
Church
continued
seauen
yeares
&
a
halfe
,
without
a
Pope
,
vnder
Diocletians
persecution
,
as
Damasus
doth
testifie
.
And
who
will
therefore
affirme
,
that
the
Church
was
defectiue
in
some
Essentiall
part
,
in
that
time
of
so
great
perfection
?
I
know
that
some
men
do
not
beleeue
that
the
vacancie
had
so
long
continuance
;
mooued
therevnto
by
some
probable
inducementes
:
But
it
is
more
credible
,
that
Damasus
should
know
the
truth
of
it
,
being
himselfe
a
Pope
69.
yeares
,
after
the
death
of
Marcelinus
,
and
borne
shortly
after
that
vacancie
;
then
wee
in
our
time
vpon
vncertaine
coniectures
:
But
let
this
be
as
it
will
;
let
vs
speake
of
things
which
are
certaine
.
Vpon
the
death
of
Clement
the
fourth
,
in
the
yeare
1270.
the
Church
was
without
a
Pope
wel-nie
three
yeares
;
Shall
it
therefore
be
said
,
that
the
Church
was
all
that
while
without
a
head
?
No
,
rather
let
vs
hold
the
doctrine
of
S.
Ciprian
,
and
S.
Augustine
,
24
quaest.
1.
C.
Quodcunque
.
&
C.
lequitur
.
The
author
concludeth
his
Discourse
of
the
inualiditie
of
this
forenamed
decree
of
the
Councell
of
Constance
,
saying
:
Wherevpon
afterwardes
,
Pius
the
second
,
in
the
Councell
of
Mantua
,
doth
excommunicate
whomsoeuer
should
appeale
from
the
Pope
to
the
Councell
:
Heere
we
are
to
obserue
,
that
there
may
be
a
Fallacie
in
the
worde
Onde
.
Wherevpon
(
for
it
may
import
)
as
though
Pope
Pius
the
second
,
did
excommunicate
such
appealance
,
because
the
Pope
is
superiour
to
the
Councell
;
but
in
the
Bull
it selfe
,
it
is
not
sayd
so
.
It
is
true
,
that
it
prohibites
such
appeales
;
but
the
reason
is
,
because
they
haue
reference
to
that
which
is
not
,
and
of
which
there
is
no
certaintie
when
it
shall
bee
:
In
the
meane
time
the
poore
are
oppressed
by
the
mightie
,
offences
remaine
vnpunished
,
Rebellion
is
fostered
against
the
first
sea
,
it
is
free
for
euery
one
to
offend
,
all
Ecclesiasticall
discipline
,
and
Hierarchicall
orders
are
confounded
:
where
you
may
perceiue
,
that
Pius
2.
doth
not
alleadge
his
superiority
for
a
reason
which
had
been
an
euident
and
pregnant
argument
,
because
there
is
no
appeale
but
to
a
Superiour
.
Let
no
man
reply
,
that
though
it
be
not
expressed
,
yet
it
may
be
collected
out
of
those
wordes
;
for
there
is
no
likelihoode
that
hee
would
so
slightly
passe
ouer
that
which
is
most
substantiall
,
and
insist
with
such
diligence
vpon
so
many
thinges
,
that
are
but
accidentall
.
Besides
this
,
before
he
doth
alleadge
these
causes
aboue
mentioned
:
he
affirmeth
that
he
omitteth
others
manifestly
contrary
to
this
corruption
;
which
argueth
that
the
causes
alleadged
,
are
the
most
principall
;
and
that
the
others
are
of
lesse
importance
,
and
therefore
that
poynt
of
Superioritie
is
of
no
force
in
this
place
.
Moreouer
,
these
wordes
of
our
Author
,
in
the
Councell
of
Mantua
serue
onely
to
abuse
the
Reader
;
for
it
was
neither
done
in
a
generall
,
nor
prouinciall
,
nor
any
other
Councell
at
all
.
It
is
true
that
Pius
the
2.
was
in
Mantua
(
as
it
lay
in
his
way
)
but
he
had
no
body
with
him
,
saue
onely
his
owne
Court
;
as
by
the
wordes
of
the
Bull
it
appeareth
,
which
sayth
;
By
the
aduice
,
and
consent
of
our
reuerend
brethren
the
Cardinals
of
the
holy
Church
of
Rome
,
and
all
the
Prelates
,
with
the
Ciuillians
,
and
Canonists
which
follow
the
Court
.
But
yet
that
which
followeth
in
the
Author
,
is
worse
:
that
Pius
the
2.
did
excommunicate
whomsoeuer
should
appeale
from
the
Pope
to
the
Councell
.
And
that
Iulius
the
2.
did
renew
this
Excommunication
:
and
that
all
the
Popes
succeeding
them
haue
done
the
same
,
in
the
Bull
intituled
,
In
Coena
.
If
this
Bull
of
Pius
the
2.
and
that
of
Iulius
the
2.
and
all
the
other
Bulles
of
that
title
,
were
not
extant
;
this
Obiection
would
remaine
vnanswered
:
But
I
will
maintaine
,
that
no
Pope
did
euer
excommunicate
for
appealing
to
a
Councell
,
Vnlesse
it
were
to
a
future
councell
;
all
these
Bulls
may
be
seen
and
read
.
And
because
Poenae
sunt
restringende
,
No
Canonist
will
say
that
appellantes
ad
praesens
concilium
,
when
any
such
is
,
shal
be
excommunicated
by
virtue
of
these
Buls
,
this
then
will
not
serue
him
to
proue
that
the
Pope
is
superiour
to
the
councell
.
But
why
did
the
author
leaue
out
the
word
futurum
?
If
Gersons
interpreter
had
committed
such
a
fault
,
what
censure
would
haue
beene
thought
seuere
enough
for
him
?
the
reason
of
Pius
2.
is
good
against
those
,
which
do
appeale
to
that
which
is
not
,
neither
is
it
certaine
when
it
shall
bee
,
that
is
a
future
councell
:
but
it
is
not
good
against
appealing
to
a
present
councell
,
and
this
is
the
reason
that
all
Popes
haue
excommunicated
appellantes
ad
futurum
concilium
.
Let
not
vs
then
leaue
out
the
word
futurum
,
howsoeuer
our
passions
could
bee
contented
to
conceale
it
.
After
this
digression
,
the
author
returnes
once
againe
into
Constance
,
and
saith
that
Pope
Martin
5.
with
the
consent
of
that
councell
did
ordaine
that
they
which
should
be
suspected
of
heresie
,
should
be
interrogated
whether
they
did
beleeue
that
the
Pope
had
the
Supreame
power
in
the
Church
of
God
:
from
whence
he
doth
conclude
,
that
the
councell
did
intend
the
Superiority
to
be
in
the
Pope
,
and
that
the
decree
in
the
4.
Ses
.
is
to
be
vnderstood
of
a
Pope
vncertaine
,
according
to
his
owne
exposition
,
for
that
otherwise
the
councell
should
be
contrarie
to
it selfe
,
but
how
this
interrogation
is
vnderstood
,
whereof
the
Pope
and
the
councel
do
make
mention
,
let
the
author
vouchsafe
to
peruse
the
8.
Ses.
where
,
amongst
the
45.
condemned
errours
of
Wickliff
,
the
41.
is
Non
est
denecessitate
salutis
credere
,
Romanam
Ecclesiam
esse
supremam
inter
alias
Ecclesias
.
The
councell
followeth
.
Error
est
,
si
per
Romanam
Ecclesiam
intelligat
vniuersalem
Ecclesiam
,
aut
Concilium
vniuersale
,
aut
pro
quanto
negaret
primatum
summi
Pontificis
super
alias
Ecclesias
particulares
.
This
one
point
being
read
,
doth
make
it
manifest
that
the
councell
of
Constance
did
intend
that
the
Pope
had
the
superiority
ouer
all
churches
seuered
,
but
not
vnited
.
And
here
the
author
leauing
the
councell
of
Constance
,
walks
another
way
,
But
laying
aside
the
councell
of
Constance
,
it
is
most
easie
to
bee
proued
by
the
authority
of
Scripture
,
by
Councells
and
by
Reason
,
that
Gersons
opinion
is
manifestly
erronious
.
The
Scripture
doth
no where
giue
authority
to
the
Church
,
and
to
the
councels
aboue
their
Pastors
,
much
lesse
aboue
the
supream
Pastor
,
but
contrarily
,
that
Bishops
are
ordained
to
gouerne
the
Church
of
God
,
appeareth
Act.
20.
where
Saint
Paul
saith
,
that
God
hath
placed
Bishops
to
gouerne
the
Church
of
God
.
And
by
these
wordes
of
our
Sauiour
in
the
16.
Mat.
where
he
saith
to
his
Viccar
,
Super
hanc
Petram
aedificabo
Ecclesiam
meam
:
where
Christ
making
Saint
Peter
the
foundation
of
his
Church
,
did
make
him
the
head
of
that
mysticall
body
,
for
that
which
a
foundation
is
in
respect
of
a
house
the
same
the
head
is
in
respect
of
the
body
,
and
we
see
that
the
head
hath
power
ouer
all
the
rest
of
the
body
,
but
the
rest
of
the
body
hath
no
power
ouer
the
head
.
In
like
manner
Io.
21.
when
Christ
said
to
Peter
,
Pasce
oues
meas
,
he
made
him
sheapheard
ouer
all
his
flocke
;
and
doubtles
the
flocke
hath
no
authority
at
all
ouer
the
sheapheard
,
but
the
sheapheard
ouer
the
flocke
.
Lastly
where
as
our
Sauiour
Luc.
12.
Quis
est
fidelis
dispensator
&
prudens
,
quem
constituit
Dominus
super
familiam
suam
.
saith
,
Doubtlesse
hee
doth
declare
that
a
Bishop
in
his
particular
Church
and
the
Pope
in
the
church
vniuersall
,
is
as
it
were
,
a
high
Steward
in
Gods
family
,
and
as
the
high
Steward
hath
authority
ouer
the
familie
,
and
not
the
familie
ouer
him
:
so
hath
the
Bishop
ouer
his
Dioces
,
and
the
Pope
ouer
the
Church
vniuersall
,
and
not
the
Diocesse
ouer
the
Bishop
,
nor
the
Church
ouer
the
Pope
,
though
assembled
in
a
generall
councell
,
and
to
this
end
it
is
that
our
Sauior
in
the
same
place
addeth
these
wordes
.
Quod
si
dixerit
Seruus
ille
in
corde
suo
moram
facit
Dominus
meus
venire
,
&
coeperit
percutere
seruos
&
ancillas
,
edere
,
&
bibere
,
&
inebriari
;
veniet
Dominus
serui
illius
in
die
qua
non
sperat
,
&
diuidet
eum
,
partemque
eius
cum
infidelibus
ponet
.
Out
of
which
words
it
may
be
gather'd
,
that
when
the
high
steward
of
Gods
house
doth
mis-behaue
himselfe
,
it
is
not
Gods
pleasure
that
the
familie
should
proceede
against
him
;
but
reserues
to
himselfe
,
the
power
both
to
judge
and
punish
him
:
so
that
according
to
the
Scripture
,
the
Church
,
and
consequently
the
Councell
,
which
is
a
representation
of
the
Church
hauing
no
power
ouer
the
Pope
,
it
followeth
that
it
is
vnlawfull
to
appeale
from
the
Pope
,
to
the
Councell
,
but
contrarily
that
it
is
lawfull
to
appeal
from
the
councell
to
the
Pope
.
There
was
no
necessity
of
writing
so
much
vpon
this
matter
in
regarde
of
those
few
words
wherewithall
Gerson
hath
touched
it
and
for
my
part
I
would
forbeare
to
alledge
that
which
Gerson
&
others
of
the
same
opinion
do
answere
,
First
he
affirmeth
that
the
holy
Scripture
doth
nowhere
giue
the
Church
power
ouer
the
pastours
,
much
lesse
ouer
the
supreame
pastor
,
to
this
Gerson
answereth
that
our
Sauior
Christ
sent
S.
Peter
to
the
Church
when
he
said
vnto
him
dic
Ecclesiae
,
for
Gerson
in
his
time
read
the
place
according
to
the
auncient
Missall
,
and
not
according
to
the
newly
corrected
.
Respiciens
Iesus
in
discipulos
suos
,
dixit
Simoni
Petro
,
si
peccauerit
.
&c.
As
the
author
may
see
both
in
his
workes
,
as
also
in
the
text
of
the
scripture
which
hee
alledgeth
to
this
purpose
.
But
to
proue
that
the
contrary
is
to
bee
founde
in
the
scripture
,
the
author
doth
alledge
a
place
Act.
20.
where
S.
Paul
saith
that
God
hath
placed
the
Bishops
to
gouerne
his
Church
,
be
it
that
S.
Paul
saith
so
,
although
in
truth
there
bee
great
difference
betweene
Posuit
vos
Episcopos
,
and
posuit
Episcopos
.
But
though
that
bee
granted
he
can
conclude
nothing
out
of
this
place
that
the
Pope
is
aboue
the
Church
no
otherwise
then
any
other
Bishop
is
.
But
from
hence
a
man
might
strongly
conclude
,
that
all
Bishops
haue
their
authority
immediately
from
God
,
which
peraduenture
would
not
be
very
pleasing
to
our
author
.
Who
would
euer
haue
inferred
this
consequence
?
God
hath
placed
Bishoppes
to
gouerne
his
Church
:
ergo
Papa
est
supra
concilium
:
but
this
had
beene
a
strong
inference
,
God
hath
placed
Bishops
to
gouerne
his
Church
,
therfore
if
they
do
not
gouerne
it
,
they
do
not
discharge
that
office
whereunto
they
are
assigned
.
This
is
a
true
proposition
God
hath
placed
a
King
to
gouerne
a
kingdome
,
doth
it
follow
therfore
that
a
king
is
superior
to
his
whol
kingdom
assembled
together
;
the
author
anone
will
tell
vs
that
it
is
no
good
consequence
and
certainely
it
is
not
good
neither
in
our
authours
opinion
,
nor
in
the
opinion
of
Iohn
Mariana
the
Iesuit
,
but
I
may
say
truly
that
it
holdeth
not
in
all
kingdomes
.
In
the
second
place
he
alledgeth
Matthew
16.
Super
hanc
petram
aedificabo
Ecclesiam
meam
&c.
where
he
saith
that
Christ
maketh
Peter
the
foundation
of
his
Church
,
which
as
Gerson
will
not
deny
,
because
S.
Paul
affirmeth
that
the
Church
is
builded
vpon
the
foundation
of
the
Apostles
and
Prophets
.
And
in
the
Apoc.
the
wall
of
Gods
Citty
hath
twelue
foundations
with
the
name
of
the
twelue
Apostles
,
so
he
will
not
beleeue
that
the
authour
would
condemne
another
exposition
which
doth
interpret
super
hanc
Petram
vpon
Christ
and
vpon
the
confession
of
the
faith
of
Christ
,
especially
seeing
S.
Augustine
admitting
both
the
expositions
doth
notwithstanding
allow
best
of
the
second
.
By
this
it
doth
appeare
that
the
authour
vppon
a
place
of
scripture
which
hath
two
interpretations
,
and
both
probable
,
will
cull
out
that
which
serueth
best
for
his
purpose
,
and
make
it
absolutely
a
ground
of
an
article
.
But
because
it
is
true
that
Peter
is
a
foundation
,
is
hee
therefore
superior
to
all
the
building
?
Gerson
will
say
,
it
followeth
not
,
because
hee
is
not
a
principall
foundation
,
but
such
a
one
as
is
it selfe
founded
vpon
Christ
,
and
not
a
totall
foundation
,
but
onely
a
twelfth
part
according
to
the
meaning
of
the
Apoc.
And
lesse
then
a
25.
parte
according
to
the
meaning
of
S.
Paul
,
&
as
concerning
our
authors
comparison
,
where
he
saith
that
when
Christ
maketh
S.
Peter
the
foundation
of
his
Church
,
he
maketh
him
the
head
of
his
Church
,
because
a
foundation
to
a
building
is
the
same
which
a
head
is
to
a
body
▪
although
it
be
true
that
S.
Peter
be
a
head
,
notwithstanding
the
Analogie
is
not
intelligible
,
viz.
that
there
should
bee
the
same
proportion
betwixt
a
foundation
,
&
a
building
,
as
there
is
between
a
head
and
the
body
.
I
do
not
see
where
it
is
possible
to
finde
any
part
of
this
proportion
;
who
will
say
that
as
the
foundation
supporteth
the
house
(
for
that
is
the
property
of
a
foundation
)
so
the
head
supporteth
the
body
?
this
doth
not
hold
.
Againe
who
will
say
that
as
the
head
giueth
sense
and
motion
to
the
body
,
that
the
foundation
doth
so
likewise
to
the
building
;
what
then
doth
it
communicate
?
the
propositions
,
that
wee
entend
to
establish
for
doctrines
,
ought
not
to
be
grounded
vpon
similitudes
especially
vpon
such
similitudes
as
are
them selues
grounded
vpon
similitudes
,
but
why
do
we
trouble
our selues
with
the
proofes
,
seeing
we
are
both
agreed
of
the
conclusion
that
S.
Peter
is
a
head
,
but
what
then
the
Illustriss
.
Cardinall
Pinelli
is
the
head
of
the
inquisition
,
is
he
therefore
superiour
to
the
whole
congregation
of
the
inquisitors
being
assembled
?
this
followeth
not
in
my
vnderstanding
:
vpon
the
like
reason
it
is
that
Gerson
will
not
admit
this
proposition
viz.
that
the
rest
of
the
body
hath
no
power
ouer
the
head
,
especially
being
such
a
head
as
the
body
it selfe
hath
constituted
,
but
as
I
said
before
articles
are
not
to
be
grounded
vpon
similitudes
.
In
the
3.
place
he
bringeth
in
Pace
oues
meas
,
and
lastly
he
to
doth
alleadge
the
12.
Luke
Quis
est
fidelis
dispensator
,
&
prudens
.
&c.
both
which
places
Gerso
will
make
one
answer
to
wit
:
that
it
cannot
bee
collected
out
of
any
place
of
Scripture
that
Christ
instituting
pastors
in
the
Church
hath
exempted
them
from
the
Churches
obedience
shee
being
the
common
mother
of
all
Christians
as
well
Ecclesiasticall
as
secular
;
the
practise
of
those
times
which
were
freest
from
corruption
,
euen
when
the
holy
Martyrs
were
Bishops
was
,
that
Pastors
were
subiect
to
the
censure
of
the
Church
,
whereof
Saint
Cyprian
Lib.
1.
Cap.
4.
giueth
an
expresse
testimony
,
where
speaking
of
the
people
he
saith
:
Quando
ipsa
maxime
habeat
potestatem
vel
eligendi
dignos
Sacerdotes
,
velindignos
recusandi
;
quod
&
ipsum
videmus
de
diuina
auctoritate
descendere
,
vt
Sacerdos
plebe
praesente
sub
omnium
oculis
deligatur
&c.
Lib.
1.
Epist.
4.
Our
Author
affirmeth
that
Christ
doth
euidently
declare
that
a
Bishoppe
in
his
particular
Church
and
the
Pope
in
the
Church
vniuersall
is
,
as
it
were
,
a
high
Steward
in
Gods
family
,
and
hath
power
ouer
the
family
,
and
not
the
family
ouer
him
.
Saint
Cyprian
saith
that
the
supreame
power
of
choosing
such
Priests
as
are
worthie
,
and
refusing
vnworthy
doth
principally
rest
in
the
people
,
and
if
the
author
will
read
the
place
he
shall
perceiue
that
hee
speaketh
of
Bishoppes
,
particularly
,
though
in
the
wordes
alledged
,
he
mentioned
Priests
,
and
withall
,
that
it
is
not
onely
Cyprians
Epistle
,
but
the
Epistle
of
36.
Bishoppes
;
and
written
to
the
common
people
of
Leon
,
Asturia
and
Emerita
:
and
if
hee
will
let
him
read
the
14.
Epistle
of
the
3.
Booke
such
authorities
as
these
wee
ought
to
alledge
for
the
maintenance
of
our
cause
:
and
not
come
in
with
such
misticall
,
and
those
inforced
explications
,
as
the
author
doth
in
this
place
;
where
if
he
had
bin
disposed
to
deale
sincerely
,
hee
should
haue
alledged
that
place
of
Saint
Luke
intirely
;
Quis
putat
est
fidelis
dispensator
,
&
prudens
,
quem
constituit
Dominus
super
familiam
suam
,
vt
det
illis
in
tempore
tritici
mensuram
;
and
then
it
maketh
against
the
author
;
for
this
seruant
cannot
bee
a
generall
dispen●er
of
all
the
Lords
treasure
,
to
whom
he
hath
committed
nothing
,
saue
onely
the
distribution
of
the
Corne
,
there
are
many
other
things
to
bee
distributed
,
as
meat
,
drinke
,
and
apparrell
,
all
which
his
Lord
will
commit
vnto
him
,
if
hee
behaue
himselfe
faithfully
in
this
particular
office
:
for
thus
he
saith
,
Beatus
ille
Seruus
,
quem
cum
venerit
dominus
,
inuenerit
ita
facientem
,
vere
dico
vobis
,
quoniam
super
omnia
,
quae
possidet
,
constituet
illum
.
Let
him
read
the
place
and
see
whether
it
can
receiue
any
other
interpretation
.
If
either
the
Pope
,
or
any
other
,
to
whome
the
charge
of
all
thinges
is
already
committed
,
be
that
faithfull
Steward
:
what
are
those
other
thinges
which
shal
afterwardes
bee
committed
vnto
him
,
for
hauing
so
wel
discharged
his
duty
in
this
administration
;
if
the
author
will
say
that
wee
are
to
vnderstand
those
wordes
of
the
Coelestiall
Paradise
,
wee
must
answere
that
the
charge
thereof
,
is
peculiar
to
Christ
and
the
Angels
;
the
holy
Popes
entring
into
the
kingdome
of
heauen
,
receiue
from
God
,
a
rewarde
of
their
labours
;
but
their
gouernments
they
leaue
behinde
them
,
and
are
for
euer
exempted
from
labour
,
as
for
the
wordes
that
follow
Quod
si
dixerit
seruus
ille
in
corde
suo
&c.
From
whence
the
author
will
gather
,
that
if
Gods
high
Steward
doth
misbehaue
himselfe
,
hee
reserueth
the
punishment
of
him
,
to
himselfe
,
and
will
not
impart
it
to
his
family
,
I
answere
that
the
consequence
doth
not
hold
in
all
Stewards
,
neither
can
the
example
which
hee
bringeth
of
a
vice
roy
availe
him
to
this
purpose
,
it
is
one
thing
when
the
father
of
a
family
being
absolute
Lord
of
it
doth
commit
the
gouernment
to
another
;
but
if
the
father
of
the
family
shall
giue
leaue
to
his
family
to
choose
them
a
gouernour
with
such
,
and
so
great
authority
ouer
their
Maisters
treasure
as
hee
himselfe
shall
set
downe
,
it
is
a
case
of
far
different
consideration
,
in
like
sort
,
different
it
is
when
a
King
,
who
hath
no
dependence
of
his
kingdomes
shal
constitute
a
Vice-roy
,
and
when
he
giueth
leaue
to
his
subiects
to
choose
them
one
with
such
authority
as
hee
himselfe
shall
prescribe
;
for
in
the
first
case
,
I
acknowledge
that
the
family
hath
no
power
ouer
their
gouernour
,
nor
the
subiects
ouer
the
Vice-roy
;
but
in
the
2.
case
as
the
family
hath
power
to
institute
him
,
so
hath
it
also
power
to
censure
his
actions
:
And
the
subiects
in
like
sort
,
the
actions
of
the
Vice-roy
:
and
as
the
Cardinall
Bellarmine
saith
that
the
authority
which
the
Church
hath
of
choosing
the
Pope
is
nothing
els
but
an
applying
of
the
power
to
the
person
,
so
Gerson
in
his
book
,
which
he
writeth
vpon
this
occasion
,
saith
that
when
the
Church
doth
iudge
the
Pope
,
it
doth
no
more
,
but
separate
the
power
from
that
person
;
if
Christ
had
so
instituted
the
Popes
,
as
it
should
haue
bin
in
their
powers
to
appoint
their
successors
,
peraduenture
that
might
haue
followed
which
the
author
would
inferre
that
the
Church
should
haue
no
power
ouer
the
Pope
,
but
hee
which
affirmeth
that
God
hath
giuen
power
to
the
Church
to
annexe
power
to
the
person
should
also
haue
shewed
that
it
hath
not
the
selfe
same
authority
to
remoue
it
but
the
common
doctrine
that
the
pope
hath
no
authority
of
electing
a
successor
,
doth
euedently
declare
that
he
is
not
a
gouernor
of
the
first
sort
deputed
immediatly
from
the
father
of
the
family
:
but
of
the
second
elected
of
the
family
by
the
fathers
appointment
:
and
with
this
doctrine
doth
Gerson
answere
that
of
Pasce
oues
meas
,
and
all
other
places
of
Scripture
like
vnto
it
:
Namelie
,
that
although
hee
which
is
by
the
owner
appointed
to
bee
ouer
the
flocke
,
is
not
subiect
to
the
flocke
,
yet
if
it
be
such
a
flocke
as
hath
power
to
chuse
a
sheepheard
,
the
sheapheard
when
he
is
chosen
,
shall
be
subiect
vnto
it
;
the
faithfull
flocke
of
Christ
ought
to
resemble
sheepe
,
in
humblenesse
,
and
innocencie
,
yet
ought
they
not
to
be
so
sheepish
or
foolish
,
as
to
forgoe
the
authority
which
their
owner
hath
bestowed
vpon
them
,
either
of
choosing
them
a
good
sheapheard
,
or
of
judging
a
wicked
.
Saint
Augustine
doth
proue
with
reasons
vnanswerable
,
that
doctrines
are
to
be
grounded
only
vpon
the
literall
sense
of
the
scripture
,
and
not
vpon
any
mysticall
interpretation
,
whosoeuer
will
read
all
that
chapter
shall
easily
vnderstand
the
meaning
of
our
Sauiour
,
and
the
literall
sense
of
the
Gospell
.
Hee
spake
to
his
disciples
and
consequently
to
all
Christians
beginning
at
those
words
,
about
the
middle
of
the
chapter
,
dixitque
ad
discipulos
suos
,
that
they
should
not
take
thought
for
the
things
of
this
world
:
because
God
had
prepared
another
kingdome
for
them
,
that
they
should
be
watchfull
in
wel
doing
,
as
not
knowing
when
the
Lord
will
cal
,
that
if
the
goodman
of
the
house
knew
at
what
hower
the
thiefe
would
come
,
hee
should
find
him
watching
,
in
like
sort
they
should
be
prepared
,
because
Christ
will
come
at
an
hower
when
we
thinke
not
;
then
Peter
said
vnto
him
,
Master
tellest
thou
this
parable
to
vs
or
euen
to
all
,
Christ
replied
,
who
thinkest
thou
is
that
dispensator
fidelis
,
&
prudens
,
&c.
inferring
therby
that
he
spake
to
all
,
whereas
if
it
had
bin
spoken
onely
to
his
Viccar
it
would
follow
that
the
commaundement
of
watching
,
of
not
regarding
the
thinges
of
this
world
▪
of
waiting
for
the
kingdome
of
heauen
,
and
the
vnexpected
comming
of
Christ
,
should
haue
beene
giuen
to
him
alone
,
but
because
such
commaundements
as
these
are
equally
giuen
to
all
the
faithfull
,
the
litterall
meaning
is
,
that
they
all
are
these
faithfull
stewards
,
which
God
hath
commaunded
to
exercise
their
charity
,
by
imparting
their
goods
,
and
other
abilities
,
which
God
hath
bestowed
vpon
them
to
the
rest
of
his
familie
,
this
is
that
measure
of
wheate
,
and
that
office
for
the
faithfull
administration
whereof
God
will
multiplie
his
blessinges
vpon
them
,
this
then
,
as
all
interpreters
do
agree
,
is
the
litterall
sense
of
this
place
,
howbeit
besides
this
generall
exposition
,
some
men
with
an
argument
a
minori
,
do
,
as
it
were
,
by
a
singularity
applie
it
to
the
pastors
:
but
the
author
doth
well
to
conceale
;
that
all
the
fathers
when
they
apply
this
place
to
the
pastors
,
add
these
words
also
,
Quod
si
coeperit
percutere
seruos
,
&
ancillas
,
edere
,
bibere
,
&
inebriari
,
&c.
and
make
long
digressions
against
their
faults
and
errours
.
And
peraduenture
this
percutere
seruos
&
ancillas
,
is
that
which
wee
see
is
come
to
passe
in
the
present
occasion
:
Gerson
therefore
will
not
denie
,
but
this
parable
spoken
to
all
,
but
more
especially
to
Pastors
,
is
most
properlie
to
be
appplied
to
the
Pope
,
and
therefore
let
it
be
saide
vnto
him
,
that
if
he
giue
himselfe
ouer
to
surfetting
and
to
iniury
his
neighbours
,
the
Lord
will
come
and
punish
him
when
he
lookes
not
for
him
,
howbeit
we
cannot
conclude
that
he
is
therefore
subiect
to
no
other
punishment
,
for
by
that
reason
it
would
follow
,
that
no
fornicatour
or
adulterer
could
bee
punished
of
men
,
because
it
is
written
,
Hebreues
:
13.
Fornicarios
&
adulteros
iudicabit
Dominus
,
by
that
reason
no
sinne
is
punishable
by
man
,
because
it
is
written
,
iustum
&
impium
iudicabit
Dominus
,
Ecclesiast.
3.
&
in
like
sort
it
is
not
permitted
to
men
to
judge
;
because
our
Sauiour
,
in
the
5.
of
Iohn
saith
,
Omne
iudicium
dedit
filio
,
it
is
not
well
that
the
scripture
should
be
thus
wrested
and
peruerted
,
all
these
texts
are
to
be
vnderstood
of
the
iudgement
of
the
world
to
come
wherunto
it
is
not
repugnant
that
there
shold
be
punishments
in
this
world
both
Ciuil
&
Ecclesiastical
,
neither
is
there
any
common
person
so
ignorant
,
but
doth
vnderstand
that
these
ordinary
phrases
God
shall
iudge
,
God
shall
punish
,
&c.
tend
not
to
the
excluding
of
humaine
iudgements
and
corrections
:
and
thus
we
see
that
this
text
serueth
not
to
proue
that
the
Pope
is
exempted
from
the
censure
of
the
Church
,
and
consequently
of
the
councell
,
and
Gerson
doth
not
insist
vpon
the
parable
but
vpon
the
litteral
sense
of
the
place
,
now
let
vs
examine
our
authors
other
proofes
,
wherein
he
proceedeth
after
this
manner
.
Vnto
this
truth
which
we
haue
proued
by
Scriptures
,
Prima
sedes
a
nemine
iudicabitur
:
of
this
councell
Pope
Nicolas
doth
make
mention
,
in
his
epistle
to
the
Emperour
Michaell
;
in
like
sort
a
Romane
Councell
assembled
by
the
Pope
Sainte
Siluester
in
the
last
Canon
of
it
doth
declare
that
the
first
Sea
,
namely
the
Sea
of
Rome
is
not
to
bee
judged
of
any
,
the
Councell
of
Calcedon
,
which
is
one
of
the
foure
first
generall
councels
,
in
the
3.
Act
of
it
condemned
Dioscorus
the
Patriarch
of
Alexandria
,
together
with
the
whole
second
Councell
of
Ephesus
,
because
they
tooke
vpon
them
to
iudge
the
Pope
of
Rome
.
Now
if
that
Patriarch
,
which
after
the
Pope
possesseth
the
highest
place
in
the
church
,
together
with
the
whole
Councell
,
haue
no
authority
to
iudge
the
Pope
it
plainely
followeth
,
that
the
Councell
is
not
aboue
the
Pope
,
otherwise
they
might
haue
iudged
him
.
After
this
the
5.
Roman
Councell
,
vnder
Pope
Simachus
approued
that
opinion
of
Ennodius
,
as
if
it
had
beene
an
opinion
of
their
owne
,
Aliorum
hominum
causas
Deus
voluit
per
homines
terminari
,
Sedis
istius
Praesulem
suo
sine
questione
reseruauit
arbitrio
.
Voluit
Petri
Apostoli
successores
Coelo
tantum
debere
innocentiam
.
in
the
Act.
7.
of
the
8.
generall
Councell
,
we
reade
thus
:
Romanum
Pontificem
de
omnium
Ecclesiarum
Praesulibus
iudicasse
de
eo
vero
neminem
iudicasse
legimus
Paulus
Emilius
,
in
his
3.
book
of
his
story
writeth
that
a
great
Councell
of
Bishops
being
assembled
in
the
presence
of
Charlemaine
by
occasion
of
certaine
matters
obiected
against
Pope
Leo
the
3.
all
the
Bishops
cried
out
with
one
voice
,
that
it
was
vnlawfull
for
any
man
to
iudge
the
Pope
.
The
generall
Councell
of
Lateran
vnder
Alexander
the
3.
being
to
make
a
decree
touching
the
forme
to
be
obserued
in
the
election
of
the
Popes
,
saith
,
we
are
to
proceede
in
this
election
,
with
singular
diligence
,
for
if
any
error
be
committed
in
it
there
is
no
Superiour
to
whom
we
may
haue
recourse
,
there
is
none
vpon
earth
superiour
to
the
Pope
,
Let
him
reade
the
chapter
,
Licet
,
extra
de
electione
.
Finally
in
the
Lateran
Councell
vnder
Leo
tenth
in
the
Sess.
11.
it
is
expressely
determined
that
the
Pope
is
superior
to
any
Councell
whatsoeuer
,
and
therefore
it
appertained
onely
to
him
to
summon
the
Councells
,
to
transfer
,
and
to
dissolue
them
.
Now
if
these
Councells
themselues
do
acknowledge
that
they
are
subiect
to
the
Pope
,
who
will
be
so
hardie
to
say
,
that
the
Councell
is
superiour
to
the
Pope
,
or
that
it
is
lawfull
to
appeale
from
the
Pope
to
the
Councell
?
Prima
sedes
a
nemine
iudicatur
,
a
generall
Councell
is
not
comprehended
,
it
seemeth
strange
vnto
them
that
the
Councell
being
assembled
onely
vpon
this
occasion
,
it
should
conceiue
that
it
had
no
authority
to
determine
it
,
and
it
is
more
strange
that
Marcelinus
denying
the
fact
that
the
Councell
had
not
eftsoone
departed
,
for
so
the
matter
had
been
at
an
end
and
not
proceeded
to
conuict
him
as
indeed
they
did
,
producing
first
7.
witnesses
,
which
affirmed
they
saw
him
offer
sacrifice
,
after
this
they
examined
as
many
witnesses
more
as
made
vp
the
number
fourteene
.
The
second
day
they
produced
14
more
,
who
being
interrogated
by
the
Bishoppes
,
affirmed
the
same
.
The
third
day
he
examined
44.
more
,
so
that
the
number
of
witnesses
amounted
to
72
called
Labra
occidua
,
it
is
certaine
that
to
examine
witnesses
is
a
iudiciall
act
of
a
superiour
,
and
it
is
as
certaine
that
Marcelinus
after
the
examination
of
these
72.
prostrated
himself
vp
on
the
ground
and
acknowledged
his
offence
and
the
Teste
saith
that
the
Bishops
Subscripserunt
in
eius
damnationem
,
&
damnauerunt
eum
,
and
one
of
them
said
,
Iuste
ore
suo
condemnatus
est
,
&
ore
suo
Anathema
suscepit
Maranatha
,
quoniam
ore
suo
condemnatus
est
,
nemo
enim
vnquam
iudicauit
Pontificem
,
nec
prae●ul
Sacerdotem
suum
,
quoniam
prima
sedes
non
iudicabitur
a
quoquam
,
it
is
very
true
that
Iudica
causam
tuam
,
nostro
iudicio
non
condemnaberis
,
is
often
iterated
by
those
Bishoppes
,
but
what
their
meaning
is
,
the
reader
may
easily
discerne
by
the
contrarietie
which
seemeth
to
be
betweene
their
words
and
their
actions
.
The
Pope
denyeth
the
fact
,
the
Councell
doth
examine
witnesses
against
him
,
and
subscribed
to
his
condemnation
:
what
needeth
any
more
,
but
seeing
the
matter
which
was
handled
was
a
matter
of
infidelity
,
the
Parisians
cannot
conceiue
according
to
the
doctrine
of
those
times
,
why
the
Councell
should
not
haue
to
do
with
it
,
for
if
the
words
Prima
sedes
a
nemine
iudicabitur
,
be
to
be
vnderstood
in
matter
of
heresie
,
it
is
contrary
to
the
doctrine
of
this
time
,
if
it
be
to
be
vnderstood
in
aliis
causis
,
it
agreeth
not
with
the
purpose
of
the
Councell
.
Another
great
difficultie
that
they
find
in
the
Acts
of
this
Councell
,
is
,
that
Dioclesian
in
person
bringeth
in
Marcelinus
to
sacrifice
,
the
72
witnesses
are
accorded
to
testifie
the
fact
,
the
Councell
is
assembled
in
Sinuessa
,
it
lasteth
three
daies
,
and
in
the
end
of
it
,
it
is
said
that
Dioclesian
beeing
in
the
wars
of
Persia
had
aduertisement
that
300
Bishops
,
30
Priests
,
and
three
Deacons
,
had
met
together
and
that
when
they
came
to
set
their
handes
to
the
sentence
,
Marcelinus
himselfe
was
the
first
that
subscribed
his
owne
Anathema
.
Doubtlesse
Dioclesian
made
great
hast
into
Persia
,
&
the
difficulty
is
so
much
the
greater
,
because
it
should
seeme
that
Marcelinus
was
put
to
death
by
the
expresse
order
of
Dioclesian
.
Moreouer
Marcelinus
was
excommunicated
:
for
so
saith
the
Acts
and
his
Anathema
was
subscribed
by
himselfe
and
the
Bishoppes
,
by
whom
was
hee
excommunicated
by
himselfe
?
no
,
the
Schoolmen
hold
that
to
bee
vnpossible
.
Was
it
by
the
councel
?
no
,
the
author
saith
the
councell
did
not
iudge
him
;
by
whome
then
?
if
any
man
will
answere
that
it
was
A
Iure
;
tell
vs
who
made
that
Canon
,
whether
the
Pope
,
or
the
councell
?
no
man
can
make
a
Canon
for
the
trangression
whereof
,
he
himselfe
shal
bee
excommunicated
,
neither
can
an
inferiour
make
a
Canon
to
binde
a
Superiour
,
it
is
confessed
that
Marcelinus
receiued
the
sentence
of
Anathema
,
he
could
not
receiue
it
from
himselfe
,
from
whom
then
did
he
receiue
it
?
if
the
councell
,
at
least
in
that
cause
were
not
superiour
vnto
him
:
How
shall
wee
reconcile
this
contradiction
,
which
seemeth
to
bee
betweene
the
wordes
and
the
deeds
of
the
councell
:
two
thinges
there
are
,
which
may
certainely
bee
concluded
out
of
these
Acts
,
but
such
is
the
contrariety
betweene
them
,
as
they
can
hardly
stand
together
,
one
is
,
that
the
Bishoppes
speaking
to
Marcelinus
bad
him
iudge
himselfe
:
the
other
that
Marcelinus
denying
the
fact
they
produced
witnesses
against
him
,
and
examined
them
,
and
in
conclusion
,
Marcelinus
was
excommunicated
.
But
because
this
councell
was
not
generall
,
all
which
hath
bin
saide
of
it
,
maketh
nothing
against
the
opinion
of
the
Parisians
.
In
the
2.
place
,
he
citeth
the
Roman
councel
vnder
Siluester
,
in
the
last
Canon
where
of
it
is
declared
,
that
the
first
Sea
which
is
the
Sea
of
Rome
,
is
not
to
bee
iudged
of
any
;
he
might
haue
don
well
,
to
haue
alledged
the
forenamed
Canon
intirely
,
because
the
Canon
it selfe
doth
make
it
manifest
,
what
is
ment
when
it
is
said
that
the
first
Sea
shal
not
be
iudged
of
any
for
these
are
the
words
of
the
Canon
Nemo
iudicabit
primam
sedem
,
quoniam
omnes
sedes
a
prima
sede
iustitiam
de
siderant
temperari
;
neque
ab
Augusto
,
neque
ab
omni
clero
,
neque
â
Rigibus
,
ne
que
â
populo
iudex
iudicabitur
:
This
according
to
the
diuines
of
Paris
,
is
the
reason
why
the
first
Sea
cannot
be
iudged
of
any
;
namely
because
al
other
Seas
appeale
to
it
for
iustice
,
but
al
other
Seas
being
vnited
,
as
in
a
general
councel
they
are
,
can
haue
no
controuersie
with
any
inferiour
Sea
,
&
consequently
no
cause
of
appeale
to
the
first
,
but
be
cause
al
Seas
,
considered
seuerally
may
be
at
controuersie
among
themselues
,
therefore
it
is
that
the
first
Sea
is
superiour
to
all
other
beeing
so
considered
,
but
not
when
they
are
assembled
in
a
councell
according
to
that
of
the
Councell
of
constance
Article
41.
against
Wickliffe
formerly
alledged
,
and
they
giue
this
for
a
generall
rule
;
that
wheresoeuer
these
wordes
are
found
Prima
Sedes
â
nemine
iudicatur
,
they
are
to
be
interpreted
,
a
nulla
alia
sede
particulari
;
others
there
are
which
say
precisly
that
this
Canon
extendeth
generally
to
all
the
Patriarchall
Seas
and
not
particularly
to
the
Sea
of
Rome
,
for
that
Pope
Nicholas
the
first
doth
alledge
it
in
that
Epistle
to
the
Emperour
Michall
in
the
behalfe
of
the
Church
of
Ierusalem
:
and
this
Epistle
ought
to
bee
of
great
authority
with
the
author
,
because
himselfe
doth
vouch
it
vpon
this
occasion
;
and
therefore
the
author
doth
not
well
to
interpret
these
wordes
of
Pope
Nicholas
Prima
sedes
as
spoken
of
the
Sea
of
Rome
,
which
himselfe
spake
of
Ierusalem
and
are
equally
to
bee
extended
to
all
the
Seas
of
the
Patriarches
.
The
Author
himselfe
will
not
deny
but
that
a
generall
councell
may
proceed
against
a
Patriarch
;
and
by
the
same
reason
it
may
proceede
against
the
Pope
▪
according
to
Gersons
opinion
,
notwithstanding
any
thing
contained
in
this
Canon
,
but
what
is
the
reason
why
in
the
Acts
of
the
councell
it
is
saide
that
this
councell
was
assembled
by
Siluester
,
by
the
aduise
of
Constantine
who
was
newly
Baptized
and
yet
in
the
end
of
this
Act
it
is
saide
that
it
was
in
his
3.
Consulship
,
by
this
accompt
Constantine
was
Baptized
in
his
3.
Consulship
,
whereas
in
the
Chapter
Constantinus
dist.
96.
the
Baptisme
of
Constantine
,
is
saide
to
be
in
his
4.
Consulship
,
contradictory
to
that
of
the
councell
.
Here
vnto
they
add
that
Cardinall
Baronius
hath
conuicted
of
falshood
this
Chapter
,
Constantinus
.
Wherein
it
is
said
that
the
Baptisme
of
Constantine
was
in
his
4.
Consulship
with
Gallicanus
,
and
that
by
the
authority
of
Amiânus
Mercelinus
who
affirmeth
that
Constantine
was
neuer
associated
with
a
priuate
man
in
the
Consulship
.
This
reason
seemes
to
bee
at
variance
with
that
councell
,
in
the
ende
whereof
it
is
saide
that
it
was
solemnized
Constantin●
Augustus
,
the
third
time
,
and
Priscus
beeing
Consull
,
so
that
by
Cardinall
Baronius
his
reason
,
wee
are
not
to
giue
credit
to
that
Romane
councel
.
There
are
also
certaine
other
passages
obserued
in
this
councel
though
peraduenture
not
of
so
great
importance
as
that
Constantine
called
himselfe
Donnus
a
word
not
in
vse
til
some
hundreds
of
yeres
afterwards
;
Againe
it
is
said
Prima
sedes
non
iudicabitur
neque
â
Regibus
,
as
if
there
were
some
King
,
raigning
in
Italie
,
at
that
time
,
of
whom
they
stood
in
feare
:
whereas
al
Kings
in
those
times
were
vnchristned
,
and
liued
beyond
Euphrates
,
and
Danubie
,
and
also
that
in
the
2.
Canon
of
that
councell
in
the
ecclesiastical
ordinations
so
large
a
time
is
assigned
as
the
space
of
55.
yeares
to
proceede
from
a
Reader
,
to
a
Priest
.
In
the
3.
place
hee
vrgeth
the
authority
of
the
councell
of
Calcedon
in
the
3.
Act
whereof
Dioscorus
is
condemned
for
that
hee
with
the
whole
second
councell
of
Ephesus
tooke
vpon
them
to
censure
the
Pope
of
Rome
:
concluding
that
if
that
Patriarch
which
next
to
the
Pope
possessed
the
highest
place
in
the
Church
together
with
a
generall
councell
,
had
no
power
to
iudge
the
Pope
,
it
followeth
that
the
councell
is
not
aboue
the
Pope
:
Hereunto
they
of
Paris
do
answere
briefly
that
the
second
councell
of
Ephesus
which
our
author
tearmeth
a
generall
councell
was
onely
a
Conuenticle
,
and
branded
with
the
infamous
surname
of
Predatorium
,
and
therefore
in
that
third
Act
of
Calcedon
alledged
by
our
author
,
Dioscorus
is
condemned
,
not
onely
for
the
excommunicating
Leo
,
but
also
for
receiuing
Eutiches
to
the
communion
,
whom
his
ordinary
had
excommunicated
,
for
vsing
violence
to
Flauian
of
Constantinople
,
and
for
many
other
offences
,
but
especially
for
his
contumacie
which
he
vsed
that
day
against
the
councell
.
If
out
of
these
premises
any
man
will
goe
about
to
proue
that
a
councell
can
not
condemne
a
Patriarch
of
Constantinople
,
I
will
deny
the
consequence
,
but
this
were
a
good
consequence
,
that
therefore
no
Predatorie
councell
can
condemn
a
Patriarch
of
Constantinople
,
because
he
holdeth
the
true
catholique
faith
,
and
in
like
sort
it
followeth
that
no
Councell
can
proceede
against
the
Pope
in
fauour
of
an
heresie
,
because
hee
teacheth
the
catholique
faith
.
There
are
some
others
who
do
obserue
that
in
that
third
act
many
complaintes
were
exhibited
against
Dioscorus
,
as
well
viua
voce
of
them
which
were
present
,
as
vnder
the
hands
of
others
which
were
farre
off
.
Dioscorus
,
though
he
were
present
in
the
citty
,
yet
absenting
himselfe
from
the
Councell
,
was
at
three
seuerall
times
sommoned
to
appeare
,
which
he
vtterly
refusing
to
do
,
the
Councel
resolued
to
condemne
him
,
in
this
condemnation
.
186.
Bishops
pronounced
their
sentences
,
as
it
may
appeare
by
the
Acts
of
that
councell
where
these
sentences
are
formally
set
downe
.
The
legate
of
Pope
Leo
said
thus
that
Dioscorus
against
the
orders
of
the
church
taking
vpon
him
the
primacie
had
restored
Eutiches
that
hee
would
not
suffer
Leos
epistles
to
Flauian
to
be
read
&
that
for
these
errors
he
might
haue
had
his
pardon
,
but
for
that
he
did
afterward
presume
to
excommunicate
Leo
the
Archbishoppe
of
great
Rome
and
for
that
he
was
accused
to
the
Councell
of
many
hainous
offences
,
and
for
that
hee
beeing
thrise
summoned
refused
to
appeare
,
they
in
the
behalfe
of
Pope
Leo
that
holy
Sinode
and
blessed
Saint
Peter
did
depriue
him
of
his
Episcopall
dignity
.
Anatolius
bishop
of
Constantinople
said
,
I
also
am
of
the
same
opinion
,
and
do
assent
to
the
condemnation
of
Dioscorus
,
for
that
he
was
disobedient
to
the
citation
,
but
he
made
no
mention
of
the
excommunication
of
Leo.
Maximus
of
Antiochia
said
,
I
do
concurre
with
Leo
of
Rome
and
with
Anatolius
of
Constantinople
in
the
deposing
of
Dioscorus
,
for
that
beside
other
thinges
he
disobayed
the
citation
.
After
these
184.
Bishops
pronounced
their
sentences
successiuely
,
and
some
of
them
said
,
I
condemne
Dioscorus
for
his
contumacie
,
others
,
according
to
the
voices
of
the
three
Patriarchs
,
others
according
to
the
sentence
of
Anatolius
,
from
whence
they
do
gather
that
the
deposing
of
Dioscorus
by
the
Concell
was
for
diuers
faults
committed
,
whereupon
he
being
called
,
refused
to
appeare
.
The
excommunication
of
Leo
which
the
Romanes
did
insert
amongst
the
causes
of
his
deposing
,
assented
vnto
by
some
of
the
fathers
,
was
not
they
say
the
generall
sentence
of
the
councell
and
proue
it
as
to
them
it
seemeth
manifestly
.
For
the
intimation
of
the
sentence
against
Dioscorus
is
not
in
the
Acts
of
the
councell
,
but
alledged
by
Euagrius
in
his
lib.
2.
chapter
18.
where
making
a
repetition
of
the
causes
of
the
condemnation
,
the
excommunication
of
Leo
is
not
to
bee
found
.
These
are
Euagarius
words
.
De
his
per
litteras
â
Concilio
referebatur
ad
Martianum
,
&
abdicatio
per
idem
Concilium
missa
fuit
Dioscoro
,
quae
ita
se
habet
:
Scito
te
,
tum
quod
diuinos
Ecclsiae
Canones
contempseris
;
tum
quod
Sancto
huic
,
&
Generali
Concilio
minime
obtemperaueris
;
tum
propter
alia
mul●a
crimina
praeterea
quae
commisisse
deprehensus
es
,
tum
quod
tertio
vocatus
â
Sancto
hoc
,
&
celebri
Concilio
vt
illis
,
quae
sunt
tibi
obiecta
responderes
,
non
veneris
:
scito
iuqnam
,
te
propter
ista
omnia
a
Sancto
,
&
Generali
Concilio
tertio
idus
istius
mensis
Octobris
Episcopatu
abdicatum
esse
,
&
a●
omni
iure
Ecclesiastico
penitus
abalienatum
.
Quibus
verbis
in
commentarios
relatis
missisque
,
&c.
And
to
make
it
appeare
yet
more
plainly
that
the
councell
of
Calcedon
was
of
a
contrary
opinion
to
that
which
the
Author
would
father
vpon
it
,
they
add
that
in
the
first
Act
of
it
,
the
Senators
and
the
Bishoppes
beeing
assembled
in
the
presence
of
the
Emperour
and
the
Empresse
,
the
Emperour
and
the
Senate
sitting
in
the
middest
of
the
Church
and
at
his
left
hand
the
Popes
Legates
with
Anatolius
,
and
the
Bishoppes
vnder
his
iurisdiction
,
at
his
right
hand
Dioscorus
of
Alexandria
,
Iuuinall
of
Ierusalem
with
their
Bishoppes
,
the
Popes
Legates
went
into
the
midst
of
the
councell
and
said
,
that
they
had
commaundement
from
the
Pope
of
the
citty
of
Rome
,
which
is
head
of
all
the
Churches
,
that
Dioscorus
should
not
sit
in
the
councell
,
wherefore
they
desired
,
that
Dioscorus
might
depart
the
councell
,
or
otherwise
themselues
would
goe
forth
of
it
,
the
Iudges
,
and
the
Senate
demaunded
what
was
obiected
against
Dioscorus
,
one
of
the
Legates
answered
that
hee
had
assembled
a
councell
without
any
authority
from
the
Sea
Apostolique
,
another
of
the
Legates
saide
wee
cannot
transgresse
the
commandements
of
the
most
blessed
Pope
,
and
another
of
them
said
we
cannot
endure
so
great
an
iniury
that
that
Sea
should
be
Iudges
.
The
Iudges
commanded
that
Dioscorus
should
sit
downe
;
and
that
all
the
rest
should
likewise
sit
downe
in
their
places
.
In
the
last
Act
also
the
fathers
,
and
the
Iudges
being
set
,
the
Legates
of
Pope
Leo
demaunded
of
the
Iudges
that
they
might
haue
leaue
to
speak
,
which
being
graunted
they
saide
,
yesterday
after
you
departed
and
we
followed
you
,
certaine
Acts
were
made
in
the
councell
which
wee
conceiue
to
bee
contrary
to
the
Canons
,
and
to
the
descipline
Ecclesiasticall
,
wherefore
wee
doe
require
that
you
cause
them
to
bee
read
againe
,
to
the
intent
that
euery
one
may
see
whether
they
be
iust
:
The
Iudges
commaunded
that
they
should
be
read
,
and
accordingly
a
Canon
was
read
,
where
it
is
saide
that
the
auncient
fathers
haue
giuen
great
priuiledges
to
the
Sea
of
old
Rome
,
in
regard
of
the
Empire
of
that
city
,
therefore
also
the
second
councell
of
Constantinople
,
hath
giuen
as
great
priuiledges
to
the
Sea
of
Constantinople
,
new
Rome
▪
iudging
that
a
city
adorn'd
with
the
Empire
and
Senate
,
ought
to
haue
priuiledges
and
authority
in
Ecclesiasticall
affaires
,
equall
to
old
Rome
,
and
to
haue
the
next
place
after
her
:
The
Canon
being
read
together
with
the
subscription
,
one
of
the
Legates
said
,
you
see
with
what
subtilty
,
holy
Bishops
are
dealt
with
all
,
in
that
they
haue
bin
enforced
to
subscribe
without
producing
the
copie
of
the
Canon
whereof
they
haue
made
mention
:
The
Bishops
cryed
out
no
man
is
enforced
,
and
the
contention
being
prosecuted
;
the
Iudges
did
order
that
both
the
parties
should
propound
the
Canons
;
the
sixt
Canon
of
the
Nicene
councel
was
read
in
the
behalfe
of
the
Romanes
and
in
the
behalfe
of
the
Constantinopolitans
,
&
the
reading
was
different
;
for
in
that
which
the
Romans
read
,
these
words
were
in
the
beginning
of
it
;
Quod
Ecclesia
Romana
semper
habuit
primatum
,
which
are
not
in
the
other
copies
,
after
this
a
Canon
being
read
of
the
councel
of
Constantinople
,
the
Bishops
reasoned
sufficiently
,
&
finally
the
Iudges
demanded
of
them
what
was
their
opinion
;
whereunto
they
answered
that
that
which
was
determined
was
iust
,
one
of
the
Romane
Legates
did
protest
that
either
the
decree
might
be
annihilated
,
or
that
his
protestation
might
be
recorded
against
it
,
let
the
reader
therefore
Iudge
what
opinion
the
councell
of
Calcedon
held
of
the
Popes
superiority
.
As
to
the
Romane
councell
vnder
Simachus
,
the
Parisians
doe
not
deny
that
the
Popes
of
Rome
haue
held
that
they
ought
not
to
be
iudged
of
any
,
&
also
that
the
prouincial
councels
they
haue
assembled
in
Rome
haue
not
confirmed
the
same
,
but
they
say
with
all
that
neuer
any
Roman
councel
,
neither
this
fift
nor
any
other
came
to
specification
that
the
Pope
may
not
bee
iudged
of
a
general
councel
and
when
they
say
that
the
Pope
can
bee
iudged
of
none
,
they
vnderstand
that
hee
can
bee
iudged
of
none
,
that
hath
not
generall
authority
in
the
Church
.
For
the
Pope
hauing
generall
authority
,
it
stands
not
with
reason
,
that
he
should
bee
iudged
by
him
that
hath
but
particular
authority
:
wherewith
they
answere
also
to
the
history
which
he
alledgeth
of
Leo
the
third
.
But
here
I
am
inforced
to
set
downe
a
little
thing
of
mine
own
.
Paulus
Emilius
in
the
third
of
his
history
reporteth
this
fact
:
Where
yet
it
shal
not
be
found
that
he
saith
,
there
being
assembled
a
great
councell
of
Bishoppes
,
as
the
author
maketh
him
speake
.
He
saith
simply
,
first
that
Charles
sent
Leo
to
Rome
,
with
many
Bishoppes
and
secular
noblemen
:
and
enterteined
himselfe
elswhere
about
publique
businesse
.
Afterwarde
hee
went
to
Rome
,
and
there
heard
the
accusations
against
the
Pope
:
and
hauing
diligently
examined
them
,
hee
required
their
opinion
:
and
the
Bishops
made
answere
,
that
it
were
well
that
the
Pope
should
iudge
himselfe
:
and
it
was
acceptable
to
Charles
to
bee
deliuered
from
proceeding
to
that
iudgment
.
Let
the
author
read
the
place
,
and
hee
shall
see
no
mention
there
of
a
councell
:
and
that
it
was
rather
a
conuocation
of
the
imperiall
councell
,
where
were
both
seculars
and
Bishops
:
and
that
the
Bishops
did
fauour
the
cause
of
the
Pope
.
And
let
the
author
also
remember
himselfe
,
that
hee
opposed
before
against
the
decree
of
Constance
because
there
was
no
debaiting
of
the
matter
before
hand
:
and
let
him
not
here
plant
such
a
maine
foundation
of
a
thing
which
was
spoken
by
some
Bishops
in
a
particular
fact
,
thus
assembled
,
and
hauing
their
opinion
vnpremeditately
demaunded
.
For
peraduenture
the
Popes
innocency
being
known
vnto
them
,
they
spake
by
way
of
exaggeration
:
not
therefore
(
will
Gerson
say
)
to
the
preiudice
of
generall
councels
,
which
represent
the
Church
vniuersall
,
and
haue
vniuersall
authoritie
.
But
see
Reader
the
cunning
of
our
author
:
Who
saith
that
the
first
councell
of
Rome
vnder
Pope
Simachus
,
approued
as
their
owne
decree
that
sentence
of
Ennodius
,
aliorum
hominum
causas
&c.
It
shall
neuer
bee
found
in
that
councell
,
that
that
sentence
was
particularly
approued
,
no
nor
yet
so
much
as
mentioned
.
It
will
bee
found
indeede
that
the
councell
saide
,
let
a
little
booke
bee
brought
hether
,
which
hath
beene
written
by
Ennodius
,
against
them
which
haue
murmured
against
our
fourth
Sinod
;
and
it
beeing
read
,
the
councell
saide
,
let
the
booke
bee
held
of
all
men
for
most
sound
and
for
Sinodical
,
and
let
it
be
entred
amongst
the
actions
of
our
fourth
and
fift
Sinods
,
Here
say
the
Parisians
that
it
is
to
be
vnderstood
,
that
by
decrees
Synodall
,
or
actions
Synodal
,
or
decrees
Apostolicall
,
is
not
ment
a
Canon
,
which
can
determine
an
article
,
as
de
fide
,
that
is
,
to
bee
held
for
matter
of
Faith
.
But
all
the
Epistles
of
a
Pope
entred
in
the
Register
,
are
called
the
decrees
of
such
a
Pope
:
and
hee
that
shall
peruse
the
book
of
Councells
,
shall
see
this
inscription
vpon
euery
Pope
,
The
decrees
of
Pope
N.
and
then
his
election
,
his
life
,
and
afterward
his
Epistles
if
there
be
any
.
And
likewise
in
the
Councels
he
shall
see
,
that
their
actions
containe
many
communications
of
interchanged
speaches
;
yea
not
fore-thought
on
,
&
somtimes
the
epistles
of
sundry
persons
:
al
which
things
are
not
de
fide
,
neither
doth
any
man
receiue
them
for
such
.
No
man
can
possibly
say
,
that
the
Popes
epistles
,
especially
before
Siricius
,
nor
all
that
which
at
this
day
is
found
contained
in
so
many
narrations
of
the
Actes
of
the
councell
of
Ephesus
,
of
Calcedon
,
and
other
ensuing
,
is
de
fide
.
The
determinations
of
Councels
are
receiued
,
which
in
the
auncient
for
the
most
part
will
not
passe
one
or
two
sheetes
;
whereas
their
actions
will
containe
fortie
or
fifty
.
And
concerning
the
Papall
decrees
,
their
greater
part
conteineth
no
other
matter
saue
such
as
doth
not
concerne
the
Faith
.
Sometimes
in
a
long
epistle
there
shall
be
one
onely
Article
,
as
in
that
most
famous
and
most
holy
epistle
of
Saint
Leo
to
Flauian
.
Wherefore
there
is
great
ods
to
say
,
such
a
proposition
of
Ennodius
was
approued
,
which
would
intend
that
it
were
approued
as
an
Article
of
faith
,
or
Ennodius
booke
was
approued
,
which
intends
no
more
saue
that
it
is
a
good
book
,
&
made
to
good
purpose
,
but
not
that
whatsoeuer
is
in
it
,
should
be
de
fide
:
&
to
establish
well
this
answere
,
it
might
bee
said
to
the
author
:
This
booke
is
of
many
sheets
printed
in
folio
,
it
conteineth
aboue
200.
Propositiones
,
among
which
that
is
one
which
the
author
produceth
,
It
is
demaunded
whether
they
will
that
they
be
all
de
fide
:
and
it
shall
be
shewed
him
that
there
is
some
there
that
is
not
such
,
If
he
will
not
accept
them
all
,
as
being
de
fide
,
what
reason
why
hee
would
haue
this
to
be
de
fide
,
and
not
the
rest
?
Hee
hath
thought
to
escape
this
obiection
,
by
telling
vs
that
one
onely
sentence
of
Ennodius
,
was
approued
.
Let
vs
speake
frankly
,
the
pamphlet
was
approued
,
wherein
among
many
other
,
is
this
sentence
;
and
therefore
no
more
approued
then
the
rest
;
so
that
this
shall
be
no
more
de
fide
then
all
the
booke
.
Some
also
obserue
,
that
that
fourth
Councell
,
called
Palmare
,
was
assembled
to
giue
an
end
to
the
imputations
which
were
laid
vpon
Pope
Simachus
,
which
were
not
of
matters
concerning
his
gouernment
,
but
of
matters
meerely
personall
,
of
adulteries
,
&c.
as
the
Lord
Cardinall
Baronius
doth
well
deduce
:
It
was
therfore
intended
by
Ennodius
,
that
such
like
delights
shold
be
remitted
to
diuine
judgment
,
which
thing
also
Gerson
and
he
that
followeth
his
opinion
doth
admit
.
And
that
this
is
true
in
those
very
Actes
of
the
fift
Councell
,
where
Ennodius
booke
was
approued
,
Pope
Simachus
thanking
the
fathers
for
their
defending
him
,
proceedeth
on
;
that
for
the
time
to
come
he
ordeineth
,
that
the
like
course
be
obserued
,
not
onely
for
the
Bishop
of
the
Sea
Apostolique
,
but
also
for
all
other
Bishops
of
Christendome
,
for
which
without
making
new
decrees
,
there
are
already
the
auncient
,
that
the
sheepe
cannot
reprehend
their
Pastor
,
vnlesse
he
be
found
in
fault
in
matter
of
Faith
,
neither
accuse
him
for
any
matter
vnlesse
it
be
for
his
injustice
.
The
sentence
of
Ennodius
is
too
generall
,
for
by
that
it
would
seeme
,
that
the
Pope
were
not
subiect
to
humane
judgement
,
no
not
in
case
of
Heresie
:
for
he
saith
absolutely
,
that
in
all
causes
,
he
is
reserued
to
diuine
judgment
,
and
therefore
wisely
Pope
Simachus
after
he
had
saide
that
he
extended
the
selfe
same
to
all
Bishops
,
according
to
the
auncient
Canons
,
excluded
the
case
of
heresie
and
of
iniustice
.
And
without
all
this
discoursing
,
the
book
of
Ennodius
placed
among
the
decrees
Apostolicall
hath
this
title
:
In
the
name
of
the
Father
,
of
the
Son
&
the
holy
Ghost
,
the
preface
of
Ennodius
&c.
and
afterward
,
It
was
composed
against
them
,
which
had
presumed
to
write
against
Synods
;
that
neither
against
the
Bishop
of
the
Sea
Apostolique
,
nor
any
other
Bishop
any
man
presume
such
matters
as
were
presumed
against
Pope
Simachus
.
Wherefore
the
Parisians
say
,
that
this
place
serueth
to
proue
the
doctrine
of
Gerson
,
and
doth
in
no
wise
crosse
it
.
It
may
well
bee
thought
,
that
the
author
,
as
being
of
eminent
learning
,
perceiued
well
the
weakenes
of
his
argument
,
and
therefore
made
no
mention
,
neither
of
the
history
nor
of
the
Synod
Palmare
,
nor
of
the
approbation
of
the
whole
book
of
Ennodius
,
neither
of
extending
the
case
of
Simachus
to
all
other
Bishops
,
much
lesse
out
of
the
place
alleged
would
draw
any
conclusion
.
As
touching
the
eight
Councell
,
it
had
beene
better
that
the
author
,
besides
his
telling
vs
we
read
in
the
seuenth
action
,
had
added
also
whose
the
wordes
were
which
hee
hath
read
:
for
they
are
the
words
of
Adrian
Pope
of
Rome
,
spoken
in
a
Synod
of
Rome
and
rehearsed
together
with
many
other
thinges
.
Vpon
which
not
withstanding
the
Councell
determineth
nothing
.
But
wee
reade
in
the
Canons
of
the
same
eight
councell
determined
,
by
it
these
words
.
Besides
if
an
Vniuersall
Synod
shall
be
assembled
,
&
any
ambiguity
and
controuersie
shall
arise
also
concerning
the
holy
Church
of
the
Romans
;
it
is
meete
with
venerable
respect
and
conuenient
reuerence
to
inquire
of
the
question
proposed
,
and
to
receiue
solution
or
to
proceede
and
giue
order
,
So
yet
as
not
audaciously
to
giue
sentence
against
the
high
Bishops
of
the
elder
Rome
.
So
that
they
allow
of
a
sentence
not
beeing
audacious
.
There
followeth
another
proof
out
of
the
Councell
of
Lateran
,
vnder
Alexander
the
third
in
the
chapter
Licet
de
electione
:
Where
a
decree
being
to
be
made
of
the
manner
of
choosing
the
High
Bishop
,
it
saith
that
in
this
election
,
there
must
be
vsed
very
especiall
diligence
,
because
if
they
commit
error
,
there
is
no
recourse
after
to
be
had
to
any
superiour
,
there
being
none
on
earth
superior
to
the
Pope
.
The
Author
hath
handsomly
added
these
wordes
of
his
owne
,
There
being
none
on
earth
Superior
to
the
Pope
:
which
are
too
significant
.
That
chapter
of
the
Councell
saith
nothing
else
but
that
recourse
to
a
superior
cannot
be
had
.
It
sufficed
to
alledge
vnto
vs
the
bare
words
of
the
councell
and
not
to
add
of
his
owne
,
as
a
matter
out
of
the
Councel
just
that
which
is
in
controuersie
.
But
this
place
maketh
against
our
Author
,
hauing
said
so
often
before
,
that
a
doubtful
Pope
is
subject
to
the
councel
,
much
them
more
a
Pope
intruded
.
Where
therefore
it
saith
,
if
there
bee
error
in
the
election
,
there
is
no
superiour
,
whom
to
haue
recourse
vnto
,
it
is
not
ment
that
the
Councell
is
not
Superior
:
nay
,
rather
as
well
by
his
owne
,
as
by
the
generall
opinion
,
so
often
as
there
is
difficulty
&
doubt
,
in
the
election
,
the
iudgment
belongeth
alwaies
to
the
councel
.
The
meaning
therfore
of
the
said
chapter
Licet
is
this
,
that
there
is
no
superiour
actually
in
being
,
by
reason
that
the
councel
is
not
alwaies
assembled
,
whence
we
see
that
the
author
contrary
to
his
owne
proper
meaning
,
hath
added
here
,
there
being
on
earth
no
Superior
to
the
Pope
.
For
whensoeuer
there
is
error
or
doubt
of
error
in
the
election
,
himselfe
affirmeth
that
there
is
on
earth
a
superior
to
the
Pope
,
and
that
this
is
the
councell
.
To
the
councell
of
Lateran
the
Lord
Cardinall
Bellarmine
,
in
the
second
book
,
de
auct.
Concil.
cap.
13.
saith
,
that
it
hath
most
expressely
defined
this
controuersie
,
But
because
some
doubt
whether
the
councell
were
generall
,
therefore
the
question
stands
on
foot
still
euen
among
the
Catholicks
.
And
in
the
17.
chapter
(
it
appeareth
not
whether
to
c●ntradict
himselfe
or
to
confirm
the
same
)
he
saith
it
is
a
doubt
,
whether
the
saide
councell
haue
defined
this
thing
as
a
decree
of
the
Catholick
Faith
.
It
seemes
therefore
superfluous
to
bring
an
authority
against
Gerson
,
which
suffereth
(
by
the
doctrine
of
himselfe
that
bringeth
it
)
so
many
perplexities
:
and
doubt
being
also
made
of
the
authority
of
that
councell
,
and
withall
of
the
determination
.
But
Dominicus
Soto
speaketh
of
it
well
and
clearely
,
For
lib.
6.
de
iust
;
&
iur
:
q.
1.
a.
6.
he
disputes
against
,
the
Monti
di
picta
which
are
very
expresly
approued
in
that
councell
,
with
these
words
,
Sacro
approbante
Concilio
declaramus
&
definimus
Montes
p●etatis
,
&c.
And
it
commaunds
vnder
paine
of
excommunication
Latae
sententiae
,
that
no
man
be
so
hardy
as
to
dispute
against
them
,
neither
in
words
nor
writing
.
And
the
said
Soto
seeing
how
much
this
was
against
his
opinion
,
who
doth
condemne
them
;
makes
answer
that
all
the
acts
of
that
councell
are
not
receiued
,
nor
put
in
practise
.
But
the
Parisians
say
moreouer
,
that
in
that
Councell
there
were
neuer
present
one
hundred
Bishops
,
and
particularly
in
that
second
Session
here
alleged
by
the
author
,
counting
the
Assistances
in
Coct
,
and
the
Titulars
without
diocesse
,
there
were
threescore
and
four
Bishops
all
in
a
manner
of
places
round
●bout
Rome
.
They
add
that
it
can
not
be
called
the
determination
of
a
councell
,
whatsoeuer
is
saide
incidentally
in
a
decree
,
without
the
compasse
of
the
principall
which
is
intended
to
d●fine
.
●ut
in
the
B●ll
whereof
wee
speake
,
the
intent
is
onelie
to
disanull
the
Pragmatick
,
and
this
is
the
substance
of
the
decree
.
Now
whereas
in
disanulling
it
,
answer
is
made
to
him
that
maintained
it
by
virtue
of
the
councell
of
Basill
and
it
is
said
that
the
councell
it selfe
was
remoued
by
Eugenius
,
and
that
therfore
it
is
of
no
validitie
,
seeing
the
Pope
hath
power
to
transfer
the
councels
,
as
he
that
hath
authority
aboue
them
;
this
doth
not
appertaine
to
the
substance
of
that
Bull
,
but
is
an
auoiding
of
a
contrarie
reason
,
and
is
not
therefore
a
determination
.
For
which
cause
very
well
the
Lord
Cardinall
Bellarmine
▪
in
the
second
place
alledged
,
hath
reuoked
that
which
he
had
saide
in
the
first
:
that
is
,
that
that
councell
hath
most
expresly
determined
;
and
hath
said
that
it
is
in
doubt
,
whether
that
be
a
determination
.
The
common
iudgement
of
all
the
divines
is
,
that
the
reasons
which
are
vsed
in
a
determination
,
are
not
intended
themselues
also
to
be
determined
.
And
it
should
be
a
maruailous
strange
matter
that
framing
a
decree
of
a
particular
thing
,
such
as
is
the
reuocation
of
the
Pragmatick
,
which
is
no
matter
of
Faith
,
an
article
of
Faith
should
incidentally
be
determined
,
so
that
the
principall
should
not
be
of
Faith
,
and
the
accessary
should
of
necessity
bee
of
Faith
.
The
Parisians
adde
farther
,
that
to
proue
that
the
Bishop
of
Rome
hath
authoritie
aboue
the
Councell
,
there
are
brought
in
that
place
a
number
of
histories
,
not
so
few
as
fifteene
,
and
lastly
the
book
of
Aimarus
de
Synodis
:
whereupon
we
were
to
say
,
that
all
those
histories
were
de
fide
.
And
the
Parisians
shew
plainely
,
that
some
of
those
histories
,
recited
faithfully
,
do
say
the
contrary
.
But
it
woulde
be
too
long
here
to
produce
so
many
particulars
.
Some
also
mak
answere
,
that
the
Bull
doth
not
say
that
the
Pope
hath
authority
aboue
the
Councels
,
but
it
saith
that
it
is
to
be
auerred
out
of
the
diuine
scriptures
,
and
out
of
the
sayings
of
the
Fathers
,
and
Bishops
of
Rome
,
and
Canons
&
Councels
,
that
the
Bishop
of
Rome
hath
authority
aboue
the
generall
Councels
:
so
that
it
is
not
intended
to
be
otherwaies
true
,
then
so
far
forth
as
that
auerment
may
be
iustified
.
Therefore
first
that
proofe
must
be
produced
,
An other
doctor
proposeth
another
difficulty
much
greater
,
that
in
the
beginning
of
the
Bull
of
this
Councell
,
it
is
said
,
that
Christ
ordained
Peter
and
his
successors
to
be
his
vicars
,
vnto
whom
(
as
is
testified
in
the
book
of
Kings
)
obedience
is
so
necessary
,
that
hee
which
doth
not
obay
,
is
to
dye
the
death
.
Which
if
it
bee
an
article
of
faith
,
is
a
very
seuere
one
;
that
all
disobedience
to
the
Pope
shold
be
punished
with
death
.
And
certainely
the
worlde
hath
not
receiued
it
,
neither
happily
euer
will
.
The
same
Doctor
addes
farther
,
that
he
cannot
conceiue
how
so
many
yeares
before
there
was
any
Pope
,
there
should
be
speech
of
him
in
the
book
of
Kings
.
Afterward
he
saith
,
that
he
hath
read
all
the
4.
books
of
the
Kings
,
and
neuer
yet
found
there
any
such
matter
.
But
let
vs
leaue
the
authority
of
this
Councell
,
seeing
the
Doctors
which
follow
Gerson
do
not
receiue
it
:
And
each
of
the
eight
answeres
made
vnto
it
,
doth
of
it selfe
dissolue
the
argument
.
For
a
conclusion
the
author
brings
forth
,
as
it
were
for
an
Achilles
,
a
reason
founded
vpon
the
word
of
God
,
saying
.
But
let
vs
see
if
the
reason
founded
vpon
the
word
of
God
,
Iohn
Chrysostom
expound
it
,
Homilia
61.
in
Mathew
and
Pope
Innocent
3.
cap.
Nouit
,
de
iudiciis
,
and
so
doth
the
practize
of
the
vniuersall
Church
of
all
the
world
,
and
of
all
times
declare
;
that
he
who
will
denounce
a
sinner
to
the
Church
,
and
obserue
this
precept
,
doth
not
assemble
a
Councell
,
but
hath
recourse
to
the
Bishop
or
to
his
vicar
.
It
is
not
sufficient
to
the
Author
,
to
haue
disputed
with
Gerson
,
but
he
also
giues
solution
to
his
reasons
.
But
in
this
place
,
of
many
which
Gerson
bringeth
and
deduceth
,
Chrysostom
doth
not
say
so
;
but
it
seemes
when
a
thing
is
accustomed
to
bee
alleadged
,
euery
man
alleadgeth
it
without
once
viewing
it
.
Chrysostome
expoundeth
,
tell
the
Church
,
namely
the
Bishoppes
and
Praefidents
.
This
is
that
which
Gerson
saith
,
to
the
Church
representatiuely
:
because
it
being
not
possible
to
assemble
the
whole
,
it
be
comes
represented
by
the
assembly
of
Bishops
and
Praesidents
.
And
therefore
they
adde
,
that
vnder
the
name
of
the
Church
,
their
cannot
bee
ment
one
person
:
For
in
vaine
should
that
ensue
,
If
two
of
you
shall
consent
vpon
earth
concerning
euery
thing
whatsoeuer
they
shall
aske
,
it
shall
bee
done
to
them
of
my
Father
which
is
in
heauen
.
For
where
there
bee
two
or
three
gathered
in
my
name
,
there
am
I
in
the
midst
of
them
.
And
for
confirmation
of
this
sense
,
they
bring
that
Saint
Paul
,
who
receiued
the
information
against
the
incestuous
,
there
is
plainely
heard
fornication
among
you
&c.
It
followeth
,
I
indeede
,
absent
in
body
but
present
in
spirit
,
haue
already
iudged
,
as
present
,
him
that
hath
so
doone
,
in
the
name
of
our
Lord
Iesus
Christ
,
you
beeing
gathered
together
and
my
spirit
,
with
the
vertue
of
our
Lord
Iesus
,
to
deliuer
such
an
one
to
Satan
,
Where
they
note
that
Saint
Paul
,
who
was
then
in
Philippi
,
did
not
write
by
his
Briefe
,
I
excomunicate
such
an
one
:
but
wrote
to
the
Church
,
that
beeing
gathered
together
with
his
spirite
,
they
should
do
it
.
It
is
not
therefore
repugnant
to
Chrysostome
,
that
to
the
Bishops
and
Praesidents
,
may
bee
also
ment
of
a
generall
councell
Aboue
there
was
also
proposed
the
doubt
,
that
tell
the
Church
,
were
as
much
as
to
say
tell
thy selfe
.
As
touching
the
practise
,
which
sheweth
that
tell
the
Church
doth
meane
the
Prelate
,
because
recourse
is
had
to
the
Bishope
or
his
Vicar
:
of
the
auncient
practise
,
I
haue
spoken
to
him
with
the
authority
of
Saint
Paul
;
as
touching
the
modern
,
it
is
true
that
at
this
day
the
Bishope
or
his
Vicar
excommunicateth
without
the
aduise
or
participation
of
any
;
many
times
also
the
Register
onely
;
and
(
that
which
is
more
important
,
)
by
authority
delegated
,
a
Clerke
of
the
first
tonsure
deputed
commissary
in
some
very
light
particular
cause
,
doth
excommunicate
a
Priest
.
Yea
Leo
the
tenth
in
the
councell
of
Lateran
,
in
the
eleuenth
Session
,
by
a
perpetuall
constitution
of
his
,
hath
graunted
faculty
to
a
secular
person
to
excommunicate
the
very
Bishoppes
:
and
that
which
doth
more
import
,
Nauar
saith
chap.
27.
Num.
11.
that
if
any
man
shall
obteine
an
excomunication
of
some
Prelate
,
if
the
obteiner
shall
not
haue
an
intent
that
the
party
bee
excommunicated
,
hee
shall
not
bee
excommunic●ted
.
Moreouer
the
same
author
saith
,
cap
,
23.
Num.
104.
that
the
excommunication
pronounced
by
the
law
it selfe
against
him
that
payeth
not
a
pension
(
for
exaample
sake
)
on
the
vigill
of
the
natiuity
,
is
not
incurred
by
him
that
payeth
it
not
,
no
not
in
many
moneths
and
yeares
after
,
if
the
creditor
thereof
would
not
haue
it
incurred
.
But
if
on
the
other
side
,
after
many
monethes
or
yeares
,
hee
would
haue
it
incurred
;
it
is
reputed
to
haue
beene
incurred
from
the
day
of
the
debt
,
that
is
from
the
Vigil
of
the
natiuity
;
and
so
is
the
stile
of
the
Court
.
These
are
the
practises
which
are
now
in
vse
:
of
which
I
say
nothing
else
,
but
that
they
growe
from
the
interpretation
which
the
author
doth
approue
.
Here
it
is
most
easie
to
defend
Gerson
:
seeing
hee
that
handles
that
which
falleth
out
in
a
case
possible
,
yea
and
such
as
hath
happened
;
Si
Papa
of
Boniface
Martyr
is
greatly
iniurious
to
the
person
of
Pope
Gregorie
the
second
,
and
to
the
Sea
Apostolique
;
where
hee
saith
,
if
the
Pope
shal
bee
negligent
of
the
saluation
of
his
brethren
,
vnprofitable
,
and
remisse
in
his
actions
,
silent
of
good
,
and
lead
innumerable
people
by
heapes
vnto
Hell
,
no
man
may
reproue
him
:
as
though
Boniface
did
therefore
say
,
that
the
Apostolique
Sea
were
wont
to
commit
such
falts
.
It
followeth
not
,
neither
is
it
true
,
that
the
Heretiques
alone
reprehend
their
euill
actions
:
but
much
more
the
Ecclesiasticall
writers
,
and
the
Historians
catholique
.
I
will
not
speake
of
Platina
,
who
is
all
full
of
it
:
But
all
the
German
Historians
,
Regnius
,
E●ithprandus
,
Segebertus
,
Otho
;
of
the
French
,
Annonius
,
Addo
,
and
so
the
Italians
of
all
times
.
And
not
to
goe
seeking
the
old
,
Frances
Guic●arden
is
in
euery
mans
handes
;
though
many
thinges
of
that
nature
haue
beene
cut
out
;
and
you
may
see
how
hee
speaketh
.
There
is
difference
betweene
the
manner
of
the
Heretiques
speaking
,
and
that
of
Gerson
:
they
reproue
the
doctrine
,
Gerson
speakes
of
abuses
.
Whosoeuer
shall
read
Saint
Bernard
de
consideratione
ad
Eugenium
,
wil
not
finde
fault
with
foure
wordes
in
Gerson
;
and
that
considering
his
considerations
are
in
a
necessary
cause
.
Euery
man
may
be
in
a
meruaile
at
such
a
great
contradiction
,
that
the
consideration
of
Gerson
is
true
in
it selfe
,
and
it
most
iniurious
to
the
Sea
Apostolique
:
as
though
the
Sea
Apostolique
receiued
iniury
from
the
truth
.
Hee
cannot
receiue
iniury
from
the
truth
,
that
doth
not
ground
himselfe
vpon
falshood
.
And
so
likewise
that
it
is
true
in
it selfe
,
but
like
to
the
arts
of
the
moderne
hereticks
,
as
though
Gerson
now
an
hundreth
and
fifty
yeares
since
could
haue
learned
of
the
moderne
hereticks
.
This
is
like
to
the
prohibiting
of
the
vse
of
the
diuine
scripture
,
because
the
hereticks
serue
their
turnes
with
it
.
That
the
consideration
is
true
in
it selfe
,
and
that
the
Venetians
ought
to
abhor
it
,
seemeth
no
very
good
doctrine
to
teach
to
abhor
the
truth
,
and
a
truth
necessary
for
the
maintenaunce
of
the
liberty
and
power
which
God
hath
giuen
them
.
Now
the
last
part
where
the
author
saith
,
that
they
ought
to
punish
such
defenders
,
is
not
well
vnderstood
.
I
defend
at
this
present
the
innocency
of
Gerson
,
but
I
know
not
who
were
his
defenders
when
the
author
wrote
.
Besides
that
to
punish
the
defenders
of
truth
,
seasonably
spoken
,
and
in
a
necessary
cause
,
is
not
wont
to
be
done
by
any
just
and
godly
prince
,
and
especially
by
that
commonwealth
,
which
hath
euer
professed
the
Catholicke
truth
.
It
may
bee
well
saide
to
him
whom
a
necessary
truth
displeaseth
,
Euery
one
that
doth
ill
hateth
the
light
,
And
hee
should
not
say
amisse
,
that
should
say
that
the
doctrine
of
the
author
were
most
iniurious
to
al
the
Cleargie
,
and
to
all
the
Church
because
he
will
not
haue
him
reproued
,
that
would
ravin
the
treasures
of
the
church
,
vsurp
vpon
the
possessions
,
or
reduce
the
Clergie
with
their
goods
into
abiect
seruitude
,
or
causlesly
spoile
them
of
their
rights
.
For
these
are
the
wordes
of
Gerson
which
it
had
bin
well
that
the
author
had
here
produced
.
Vim
vi
repellere
licet
,
that
is
,
it
is
lawfull
to
resist
violence
with
violence
:
yet
hath
it
many
limitations
:
For
the
force
must
be
vniust
,
and
such
as
hath
no
redresse
but
by
force
:
the
resistance
must
be
immediate
;
and
other
things
,
as
Silvester
sheweth
Verb.
Bellum
2.
and
the
other
Doctors
which
handle
this
matter
.
And
therefore
if
it
be
not
applyed
to
certaine
particulars
with
greate
discretion
,
it
is
cause
of
exceeding
greate
disorders
.
When
the
Sergeants
arrest
a
man
,
and
binde
his
hands
;
no
question
they
offer
him
violence
:
and
yet
it
is
not
lawfull
for
him
to
vse
violence
against
the
Sergeants
,
vnder
pretext
that
violence
may
with
violence
be
resisted
.
Semblably
when
the
Gally-Slaues
are
tyed
to
the
bench
of
the
Gally
,
and
with
many
a
sharpe
stroake
are
constrained
to
rowe
;
who
doubts
but
that
great
violence
is
vsed
towards
them
:
&
yet
notwitstanding
no
man
of
iudgment
wil
say
that
it
is
lawfull
for
them
vnder
the
same
pretence
to
offer
violence
to
the
Comito
.
Likewise
,
when
one
is
forced
by
his
superior
,
eyther
Ecclesiasticall
or
Secular
,
to
make
restitution
to
another
,
of
his
goods
,
or
of
his
good
name
,
or
to
keep
faith
&
his
promises
it
cannot
be
saide
that
he
who
so
is
forced
may
resist
with
force
,
&
turn
himself
against
his
superior
:
and
to
passe
ouer
infinite
other
examples
,
when
somtimes
the
Magistrates
or
Princes
impose
burthens
vpon
the
people
,
and
constraine
them
to
pay
them
.
I
trowe
they
would
not
be
pleased
,
that
any
should
teach
the
people
to
raise
rebellion
vnder
colour
that
vim
vi
repellere
licet
.
And
what
great
confusion
would
there
be
in
houses
,
and
in
citties
and
in
kingdomes
,
if
to
euery
force
,
force
might
bee
opposed
,
with
saying
that
it
is
lawfull
,
by
naturall
reason
to
make
resistance
with
violence
to
violence
?
But
if
we
speake
of
the
force
which
Prelates
do
vse
,
when
by
the
censures
they
constraine
their
subjects
to
obey
,
certaine
it
is
that
it
is
not
lawfull
,
to
make
resistance
with
force
.
For
if
he
who
will
not
heare
the
church
,
ought
to
be
vnto
vs
,
according
to
the
commaundement
of
the
Lord
,
as
a
Gentile
and
Publican
:
certainely
he
who
with
force
will
resist
the
church
,
ought
to
be
vnto
vs
worse
then
Gentile
&
Publican
.
And
as
for
recourse
to
secular
Princes
in
matter
of
excommunication
,
the
sacred
councell
of
Trent
hath
already
prouided
expresly
,
Ses.
25.
cap
,
3.
forbidding
Secular
Princes
,
that
they
hinder
not
Prelats
so
that
they
may
not
excommunicate
,
neither
commaund
that
the
excommunicationes
already
gone
forth
be
reuoked
,
considering
that
this
is
no
part
of
their
office
.
Lastly
if
wee
come
to
the
businesse
which
is
at
this
day
in
hand
,
it
is
beside
all
purpose
to
produce
that
principle
,
vim
vi
repellere
licet
.
For
the
force
which
our
Lord
vseth
to
the
common
wealth
of
Venice
,
is
a
fatherly
and
iust
force
,
conforming
to
the
scriptures
and
sacred
canons
,
&
vsed
in
all
times
by
the
Prelats
of
holy
church
,
and
the
remedie
is
plaine
and
ready
,
without
recourse
to
force
or
to
help
of
Princes
;
namely
Obedience
and
Humility
,
without
which
all
other
remedy
is
vaine
.
In
the
tenth
consideration
,
Franciscus
Victorius
,
and
other
moderne
writers
innumerable
,
who
following
one
another
confirme
this
Sentence
.
And
it
is
not
true
that
infinite
scandals
may
grow
out
of
this
doctrine
,
nay
rather
it
shall
be
said
that
out
of
the
contrary
,
they
would
arise
indeed
,
for
so
should
Tirany
be
brought
into
the
church
,
which
as
a
publicke
fault
is
more
pernicious
.
Euen
as
no
more
true
is
it
that
by
this
doctrine
there
wold
grow
confusions
in
houses
and
citties
because
euery
one
might
defend
himself
from
the
Sergeants
,
from
the
Comito
in
Gallies
,
and
from
the
Prin●e
which
causeth
them
to
pay
impositions
.
For
two
which
striue
together
cannot
both
haue
right
on
their
sides
:
but
neades
must
it
bee
that
if
he
which
vseth
force
,
do
it
lawfully
,
the
defence
be
vnlawfull
;
and
where
the
defence
is
lawfull
,
the
force
must
needs
be
vnlawfull
.
The
Author
knoweth
very
well
,
though
here
he
dissemble
it
,
that
when
the
law
saith
vim
vi
repellere
licit
,
it
meaneth
of
that
force
which
is
vniustly
vsed
.
And
therfore
the
vniuersal
is
not
true
which
he
draweth
,
when
he
saith
if
to
euery
force
,
force
might
be
opposed
:
neither
the
law
nor
Gerson
,
nor
any
man
else
hauing
said
that
all
force
may
be
by
force
resisted
.
The
consequence
therefore
of
the
Sergiants
,
and
of
the
Cometo
,
and
of
the
Prince
who
leuyeth
iust
impositions
,
doth
not
follow
:
neither
that
of
the
magistrate
,
who
condemneth
to
restitution
of
goods
or
good
name
,
or
to
keep
his
promises
,
because
these
are
lawfull
forces
.
The
consequence
which
he
deduceth
of
the
force
which
the
Ecclesiasticall
vseth
,
is
well
to
the
purpose
,
when
he
intermedleth
in
causing
to
make
restitution
of
goods
,
good
name
,
or
performing
of
promises
;
which
are
thinges
appertaining
to
the
Seculare
,
in
which
the
Ecclesiasticall
hath
not
to
intrude
himselfe
,
saue
onely
in
foro
paenitentiae
in
auricular
confession
.
But
whenas
the
author
saith
,
that
if
wee
speake
of
the
force
which
Prelates
do
vse
,
when
by
the
Censures
they
constraine
their
subiects
to
obay
;
certaine
it
is
that
it
is
not
lawfull
to
make
resistance
with
force
:
For
if
he
who
will
not
obey
the
Church
,
ought
to
be
as
a
Gentile
and
Publican
:
so
much
worse
he
that
will
make
resistance
with
force
:
here
he
speaketh
either
vniuersally
of
all
censures
,
comprizing
also
those
which
are
not
of
validitie
;
or
else
only
of
those
which
haue
validitie
.
If
he
speake
of
all
,
and
it
be
the
Authors
meaning
,
that
to
make
resistance
to
Censures
which
are
nul
,
be
worse
then
to
be
a
Gentile
;
it
is
a
doctrine
absurd
,
false
,
erronious
,
and
contrary
to
the
law
of
nature
,
and
to
the
doctrine
of
the
foresaid
Cardinalles
,
and
of
Bellarmine
himselfe
:
but
if
he
meane
of
them
onely
which
haue
validitie
,
it
is
exceding
good
doctrine
,
and
not
contrarie
to
Gerson
yea
rather
confirmed
by
him
.
For
Gerson
in
the
consideration
speaketh
of
pretensed
censures
,
which
are
not
iuridicall
,
but
violences
,
&
if
any
assemby
pronounce
forth
such
,
it
is
not
called
together
in
the
name
of
Christ
,
neither
is
Christ
there
present
;
and
he
that
doth
not
heare
it
,
is
a
good
Christian
:
&
so
teach
the
Canons
which
are
cited
by
Gratian.
11.
Quest.
3.
Of
the
Church
of
God
which
cannot
erre
it
is
alwaies
true
,
that
hee
is
to
be
reckoned
for
a
Gentile
that
doth
not
heare
it
,
and
he
worse
that
shall
resist
it
:
because
the
defence
will
bee
vniust
against
so
iust
a
precept
;
considering
that
it
neuer
deliuers
other
wordes
then
the
word
of
Christ
.
But
if
by
the
Church
be
meant
a
power
subiect
to
errors
,
especially
,
if
not
by
reason
onely
it
appeare
●o
b●
〈◊〉
,
but
ther●
be
seene
also
dayly
errors
in
it
when
it
shall
〈◊〉
in
the
commandings
,
he
that
shall
d●f●●d
himselfe
,
shall
then
vse
force
lawfully
,
and
shall
not
offend
God
,
because
hee
g●eth
not
against
the
Church
,
but
against
humaine
error
,
which
transporteth
〈◊〉
of
the
doctrine
of
the
Church
.
But
the
author
hauing
proposed
to
vs
a
true
proposition
in
censures
that
haue
validity
,
vnder
the
couert
of
an
vniuersall
,
hath
applied
it
to
those
that
haue
no
validifi●
peece
of
skill
at
length
knowne
,
and
vsuall
in
all
these
discourses
.
The
proposition
therefore
remaines
sure
and
〈◊〉
▪
when
the
assailant
vseth
vnlawfull
force
.
Yea
and
the
author
himselfe
doth
graunt
no
lesse
.
For
minding
to
limit
the
proposition
,
he
setteth
three
limitations
,
one
is
,
that
the
force
be
vniust
;
another
;
that
there
be
no
other
remedie
;
the
third
,
that
it
be
immediate
.
About
which
we
must
ha●e
yet
one
word
,
to
the
end
we
rest
not
deceiued
with
the
ambiguity
of
the
word
,
according
to
custome
.
For
immediately
doth
not
signifie
a
thing
indiuisible
:
but
it
is
meant
according
as
the
matter
which
is
spoken
of
,
doth
require
.
For
if
a
Prince
haue
a
fort
surprised
;
he
shall
recouer
it
immediately
,
although
hee
haue
neede
of
a
yeare
to
set
an
armie
in
order
:
yea
he
shall
do
it
immediately
,
if
he
shall
haue
neede
to
make
his
leagues
and
other
agreements
,
wherin
he
shall
spend
many
yeares
.
Wee
must
also
take
heede
of
the
ambiguity
of
the
second
limitation
;
that
there
be
no
other
remedie
.
For
it
by
other
remedy
hee
meane
a
lawfull
remedie
,
●ee
admit
it
,
and
so
his
limitation
is
in
the
selfe
same
proposition
.
For
euery
man
that
saith
,
vim
vir●pellere
licet
,
doth
adde
or
vnderstand
,
cum
moderamine
inculpataetu●elae
,
that
is
,
with
moderation
of
defence
vnblameable
.
But
if
by
remedy
,
the
Author
mean
a
remedy
preiudiciall
to
the
part
grieued
;
then
al
forces
vniust
haue
other
remedy
then
to
resist
,
and
that
is
to
support
them
and
take
all
patiently
.
But
to
this
sort
of
remedy
is
no
man
bound
:
yea
rather
oftentimes
a
man
should
sinne
in
vsing
it
,
namely
when
the
remedy
were
not
onely
preiudiciall
to
himselfe
,
but
also
to
an
other
▪
See
Reader
how
with
an
artificiall
ambiguity
hee
endeuoured
to
transport
thee
.
First
he
saith
that
the
proportion
is
true
,
with
limitation
that
there
be
no
other
remedy
:
and
afterward
many
long
speeches
interposed
,
hee
saith
the
Common-wealth
of
Venice
hath
a
remedy
at
hand
,
without
recourse
vnto
force
,
or
to
the
aid
of
other
Princes
,
and
that
is
obedience
.
Very
well
.
This
is
a
remedie
,
but
preiudiciall
,
and
not
onely
to
the
liberty
which
GOD
hath
giuen
them
,
but
also
to
the
life
,
goods
and
honour
of
their
subiects
.
Therefore
they
are
not
bound
to
vse
it
:
and
by
reason
of
preiudicing
another
,
they
should
sinne
if
they
should
vse
it
.
Whether
then
all
other
remedy
be
vaine
,
as
the
Author
telleth
vs
,
it
belongeth
onely
to
God
to
dispose
thereof
,
and
to
the
euent
to
make
it
manifest
.
The
Author
shal
be
besought
not
to
deliuer
his
iudgement
before
the
time
,
lest
it
be
said
to
him
.
To
mee
it
is
a
thing
of
least
account
to
be
iudged
of
you
or
of
mans
clay
.
That
the
force
which
the
Pope
vseth
is
iust
and
fatherly
,
according
to
the
first
limitation
;
this
is
the
point
in
controuersie
,
and
which
should
haue
beene
handled
,
but
the
Author
passeth
it
ouer
with
a
bare
affirmation
.
Wee
cannot
see
to
what
scripture
the
Author
saith
it
is
conforming
.
It
is
not
according
to
the
13.
Chapter
to
the
Romains
nor
to
the
3.
of
the
Epistle
to
Timothie
,
nor
to
the
second
of
the
first
of
S.
Peter
,
nor
to
the
22.
of
S.
Matthew
,
nor
to
the
twelue
Canons
which
treate
of
this
matter
.
11.
Quest.
3.
That
it
hath
beene
vsed
in
the
Church
at
all
times
,
we
see
not
before
the
yeare
of
Grace
one
thousand
.
True
it
is
that
after
that
it
hath
beene
sometimes
put
in
practise
by
the
Bishops
of
Rome
:
but
alwaies
due
resistance
hath
beene
made
them
,
whensoeuer
they
haue
abused
their
lawfull
power
.
Wee
must
not
consider
what
opinion
hath
remained
with
posterity
concerning
the
actions
of
those
times
;
because
that
groweth
often
from
the
affection
of
the
writers
.
And
God
by
his
most
secret
iudgements
doth
sometimes
permit
,
that
the
iust
cause
seemeth
the
weaker
in
the
opinion
of
men
.
But
the
resistance
which
Philip
the
faire
made
to
Boniface
the
8.
and
Lewis
the
twelfth
to
Iulius
the
second
,
like
to
that
which
this
commonwealth
doth
vse
at
this
present
,
is
well
commended
by
Lodouike
Ricbehome
Prouinciall
of
the
Iesuites
,
in
his
Apologeticall
in
the
25.
Chapter
,
and
proposed
for
an
example
to
be
imitated
.
Yea
in
the
24
chapter
he
sheweth
,
that
whensoeuer
any
Bishop
of
Rome
should
offend
the
King
of
France
,
as
those
Kings
were
offended
by
those
Bishops
;
the
Iesuites
in
such
occasion
wold
do
that
which
the
Frenchmen
did
in
those
times
,
who
vnited
themselues
with
their
king
to
the
defence
of
his
maiesty
.
I
know
not
with
what
form
of
speech
to
answer
the
last
parcel
where
he
saith
that
there
is
another
remedy
for
this
commonwelth
besides
resistance
.
For
reading
such
words
he
had
put
me
in
great
hope
that
all
this
so
great
tumult
should
sodainely
cease
.
But
when
he
commeth
to
explicate
his
meaning
,
I
could
not
▪
but
merauaile
at
it
:
because
this
is
a
remedy
in
like
sort
for
him
that
shall
bee
assalted
with
force
of
armes
to
take
from
him
that
he
hath
,
namely
to
yeeld
and
to
giue
him
whatsoeuer
he
list
to
haue
.
Obedience
is
one
of
those
words
which
we
tearmed
ambiguous
:
and
here
with
his
comlines
and
faire
shew
it
doth
deceiue
vs
.
Obedience
seemeth
an
holy
thing
,
and
so
is
it
when
it
is
yeelded
to
a
iust
and
honest
commandement
,
but
when
it
is
referred
to
a
tirannicail
and
abusiue
precept
▪
it
is
not
good
;
but
naturall
defence
doth
then
succeede
in
his
place
.
God
hath
bestowed
liberty
on
the
Commonwealth
of
Venice
;
and
commaunded
them
to
preserue
it
,
and
to
protect
their
subiects
,
and
not
suffer
them
to
be
harmed
.
If
one
command
them
to
reuoke
the
lawes
needfull
for
this
effect
,
and
not
to
defend
the
life
,
goods
,
and
honour
of
their
subiects
,
but
onely
against
such
as
it
pleaseth
him
to
allow
:
if
the
common
wealth
should
yeelde
to
this
,
it
would
be
an
obedience
in
name
,
but
in
deeds
an
extreame
disobedience
towards
God
.
This
commonwealth
hath
alwaies
obeyed
the
Ecclesiasticall
power
in
iust
things
,
it
hath
alwaies
reuerenced
,
assisted
and
increased
it
:
and
we
trust
in
God
that
it
will
so
continue
he
giuing
them
grace
to
do
the
same
for
euer
:
and
that
he
will
cause
by
his
omnipotent
vertue
,
that
the
present
tempest
shall
end
in
fair
weather
,
with
great
satisfaction
of
the
holy
sea
Apostolique
,
and
of
this
Common
wealth
no
lesse
.
We
are
not
also
to
omit
here
an
interpretation
which
the
Author
doth
giue
of
a
decree
of
the
holy
Counsel
Sess.
25.
cap
3.
very
different
from
the
true
meaning
.
The
Councell
ordaineth
that
the
Secular
magistrats
shal
not
forbid
the
Ecclesiastical
to
excommunicate
any
,
nor
cause
them
to
reuoke
their
excommunication
already
thundered
vnder
pretext
not
to
haue
the
things
contained
in
that
decree
obserued
.
And
the
Author
saith
the
sacred
Councell
of
Trent
hath
prouided
expressely
,
forbidding
Secular
Princes
that
they
hinder
not
the
Prelates
,
so
that
they
may
not
excommunicate
,
nor
command
that
the
excommunications
already
gone
forth
be
reuoked
.
Now
this
is
not
the
meaning
of
the
Councell
.
For
first
he
concealeth
the
condition
which
followeth
that
is
,
vnder
pretext
not
to
haue
the
present
decree
obserued
:
which
as
we
haue
shewed
before
,
doth
not
forbid
that
it
may
bee
done
for
some
other
cause
.
Then
because
the
Councell
saith
,
whatsoeuer
Secular
Magistrate
;
and
our
Author
altereth
it
,
saying
secular
Princes
.
But
euery
lawyer
will
tell
him
,
that
in
odious
matter
,
the
name
of
magistrate
comprehendeth
not
the
Prince
.
Next
because
the
Councell
speaketh
of
a
prohibition
and
commaund
iudiciall
:
and
our
Author
bringeth
it
against
resistance
naturall
,
which
he
himselfe
in
the
place
alledged
,
lib.
2.
de
Rom.
Pont.
cap.
29.
hath
denyed
to
be
an
Act
of
Iurisdiction
.
So
that
to
alledge
that
place
of
the
Councell
to
the
matter
now
in
hand
;
is
threefoldly
to
falsifie
the
meaning
of
it
.
cum
contingal
;
de
rescript
:
Rem
.
2.
Num.
30.
saith
formerly
.
Ninthly
it
is
inferred
,
that
the
Canons
of
the
Church
B.
securely
might
and
ought
communicate
in
Diuine
duties
with
the
foresaide
E.
vpon
that
reason
,
that
hee
who
doth
anie
thing
following
the
authority
of
a
Doctor
famous
for
his
learning
and
godlines
of
mind
,
is
excused
,
though
perhaps
that
fall
not
to
bee
right
done
,
and
though
other
should
hold
the
contrary
.
He
alleadgeth
many
Doctors
vpon
this
point
;
and
proceedeth
,
which
also
they
acknowledge
sufficiently
,
to
bee
particularly
of
force
to
excuse
from
violating
of
Censures
.
And
for
this
point
also
he
alleadgeth
many
other
.
I
will
not
forbeare
to
add
here
also
,
that
those
wordes
,
when
some
Diuine
or
Lawyer
&c.
ought
to
bee
taken
,
either
singularly
,
or
collectiuely
,
according
to
the
waightinesse
of
the
matter
:
so
that
in
some
case
the
counsell
of
one
will
suffice
;
and
in
an
other
case
is
to
bee
sought
the
counsell
of
two
,
and
three
and
foure
;
and
in
some
perhaps
an
hundred
mens
counsaile
shall
bee
requisit
.
In
this
present
controuersie
,
(
though
for
the
matter
it
bee
easie
and
cleere
,
)
this
Common-welth
hath
taken
the
counsell
of
manie
,
both
within
Italy
&
without
:
so
that
he
needeth
not
to
insist
vpon
that
worde
Some
.
But
the
author
would
shew
,
that
in
matter
of
obedience
to
the
Pope
,
no
recourse
at
all
ought
to
bee
had
to
counsellors
:
because
in
thinges
doubtfull
,
wee
are
to
obey
our
superiour
.
Which
reason
doth
proue
,
that
wee
may
neuer
in
any
case
haue
recourse
to
a
counsellor
:
because
in
a
case
doubtfull
,
we
must
chuse
the
secure
part
;
and
who
so
maketh
that
choise
,
shal
bee
free
from
fault
and
error
:
and
therefore
wee
must
neuer
take
counsell
at
all
.
Here
wee
may
not
suffer
our selues
to
be
deceiued
by
ambiguity
of
the
word
doubtfull
.
But
wee
must
say
,
as
wee
haue
before
shewed
,
that
doubtfull
,
is
taken
in
two
sorts
;
either
doubtfull
beefore
counsell
;
or
so
that
after
all
diligent
aduise
it
still
remaine
doubtfull
.
In
the
first
case
I
say
,
that
it
is
a
sinne
to
obey
our
superior
;
because
it
is
a
casting
of
our selues
into
hazard
to
goe
against
the
law
of
God
:
but
in
the
second
case
I
agree
,
that
where
doubt
is
,
the
superior
must
bee
obeyed
:
a
thing
which
doth
not
take
away
counsell
,
but
presupposeth
it
rather
.
And
the
reasons
ensuing
,
wherewith
the
Author
proueth
the
same
,
haue
the
selfe
same
fault
.
As
when
hee
saith
,
how
many
Lawyers
may
one
finde
,
that
through
ignorance
or
malice
may
bee
deceiued
?
This
falleth
not
out
onely
in
cases
of
obedience
to
the
High
Bishoppe
,
but
generally
in
all
doubts
:
so
that
a
man
should
at
no
time
take
any
aduise
.
Hee
proceedeth
,
and
if
one
teach
thee
one
way
,
and
another
the
contrary
;
on
whome
wilt
thou
relie
?
It
may
happen
out
in
all
matters
,
that
one
may
aduise
one
way
,
and
another
man
another
way
.
On
whom
shall
a
man
relie
then
?
All
reasons
which
conclude
more
then
is
proposed
,
are
fallacies
.
The
Diuines
which
write
of
cases
of
conscience
,
make
answere
,
that
if
a
man
shall
bee
in
the
wrong
,
hauing
vsed
all
diligence
that
he
possible
can
,
hee
shal
be
excused
;
seeing
his
ignorance
is
inuincible
.
It
may
bee
that
a
Lawyer
or
Diuine
whome
I
consult
with
,
by
ignorance
or
malice
may
deceiue
me
.
If
I
vpon
sufficient
probable
grounds
shall
haue
beleeued
that
he
was
a
man
of
knowledge
and
honesty
;
I
shall
be
excused
.
If
one
shall
teach
me
contrary
to
another
;
then
either
will
I
relie
vpon
him
whome
I
conceiue
to
be
more
excellently
qualified
;
or
else
I
will
proceede
on
to
take
further
aduise
,
till
such
time
as
I
shall
bee
throughly
cleered
,
and
my
conscience
shall
be
ascerteined
.
I
see
not
now
how
the
authors
reason
doth
auaile
when
he
saith
that
secular
Princes
would
not
suffer
that
the
partie
condemned
might
excuse
himselfe
from
obeying
any
of
their
sentences
,
beecause
a
Lawyer
or
a
Diuine
,
hath
told
him
in
his
conscience
,
that
that
sentence
is
not
to
bee
performed
:
How
much
lesse
ought
this
to
be
tolerated
in
matter
of
obedience
to
the
viccar
of
Christ
.
Here
first
of
all
euery
man
must
obserue
,
that
Gerson
saith
not
generally
,
that
a
Christian
doth
not
incurre
contempt
of
the
keis
;
whensoeuer
a
Diuine
or
Canonist
in
his
conscience
doth
say
,
that
the
sentence
ought
not
be
performed
:
but
this
is
meant
only
then
,
when
the
case
is
doubtfull
,
and
in
such
sort
doubtfull
,
that
the
partie
cannot
by
himselfe
be
resolued
of
it
.
For
if
that
which
the
Prelate
commaundeth
bee
of
thinges
cleere
in
themselues
,
or
wherein
a
man
may
be
cleared
,
without
difficulty
;
there
were
no
neede
of
any
aduise
.
As
if
the
Prelate
should
commaund
to
auoid
blasphemie
or
adulterie
,
it
were
not
to
moue
doubt
whether
obedience
were
due
.
As
also
when
a
state
is
interdicted
for
a
cause
notorious
to
all
men
to
be
vniust
(
as
now
wee
presuppose
,
and
elsewhere
haue
proued
,
that
that
is
for
which
at
this
present
they
will
that
the
state
of
Venice
stand
interdicted
)
there
needs
not
any
counsell
,
the
case
being
cleare
that
no
man
ought
obey
.
But
speaking
onely
of
cases
doubtfull
,
I
say
that
the
authors
argument
from
the
sentences
of
secular
Princes
to
those
of
the
ecclesiasticall
Prelate
,
proceedeth
neither
from
the
place
a
pari
,
nor
a
minori
.
For
the
diuine
Scripture
,
which
hath
spoken
both
of
the
one
and
of
the
other
hath
not
saide
the
same
thing
of
both
:
but
of
obedience
to
Prelates
,
it
hath
said
to
the
Hebrues
:
obey
your
ouerseers
,
for
they
watch
for
your
soules
to
render
an
account
of
them
:
But
of
obedience
due
to
Princes
,
it
saith
to
the
Romans
,
it
is
necessary
to
be
subiect
not
onely
for
wrath
but
for
conscience
.
My
Prelate
is
not
to
commaund
mee
,
saue
onely
those
thinges
,
which
pertaine
to
my
soules
health
,
for
this
is
that
which
he
watcheth
for
.
Howbeit
though
one
watch
for
my
soule
,
yet
am
not
I
therefore
to
sleepe
,
but
watch
to
my
vtmost
power
.
For
Christ
so
commaundeth
mee
:
and
it
is
fit
for
mee
to
take
heed
that
the
Prelate
watch
ouer
no
other
thing
saue
over
the
soule
,
nor
that
he
sleepe
,
or
thinke
that
he
watcheth
when
he
dreameth
And
if
my
owne
watchfulnes
bee
insufficient
,
I
will
desire
my
neighbour
whom
I
thinke
not
to
bee
drowsie
,
to
help
mee
and
watch
with
mee
,
so
that
when
I
shall
be
doubtfull
,
whether
my
Prelate
watch
or
sleepe
I
will
runne
to
counsell
.
But
the
Prince
watcheth
to
exercise
justice
,
as
the
minister
of
God
,
so
that
he
will
not
meddle
with
matters
that
belong
to
the
soule
,
but
to
things
temporal
.
Therefore
I
will
not
watch
here
,
nor
trouble
my
thoughts
about
it
,
but
I
must
obey
him
first
for
wrath
,
then
for
conscience
sake
.
True
it
is
,
that
if
the
Prince
,
interuerting
order
,
should
command
mee
something
in
matters
pertaining
to
my
soules
health
,
as
if
he
commaunded
mee
to
belieue
or
not
beliue
some
article
,
I
would
thinke
vpon
it
,
and
examine
it
according
to
the
law
of
God
,
and
if
I
doubted
lest
it
were
preiudiciall
to
my
soule
,
I
would
to
the
Diuines
for
counsell
,
and
the
Prince
ought
to
allow
mee
so
to
do
:
and
if
he
will
not
I
will
say
,
wee
must
obey
God
rather
then
men
.
But
if
he
shall
commaund
me
,
that
I
bring
into
the
Citty
or
not
carry
out
some
kind
of
ware
or
merchandise
,
or
that
I
pay
a
contribution
or
custome
;
or
that
I
ward
the
wals
of
the
Citty
;
and
in
summe
,
when
he
shall
command
mee
that
,
which
may
serue
to
maintain
the
tranquillity
,
quiet
and
security
of
the
state
,
which
may
impeach
the
raising
of
tumults
and
other
nouelties
,
which
might
bring
with
them
scandall
or
disquiet
,
(
thinges
which
are
committed
to
publicke
care
,
where
a
priuate
man
ought
not
to
interpose
his
judgement
,
but
follow
the
iudgement
of
his
Prince
:
)
because
in
those
things
the
menagement
is
not
of
my
soule
,
but
of
things
temporall
,
I
ought
not
to
trouble
my
thoughts
about
them
,
but
will
obey
him
both
for
wrath
and
for
conscience
sake
.
The
care
of
the
publicke
tranquillity
,
belongeth
all
to
the
Prince
;
the
priuate
man
hath
no
part
at
all
therein
,
except
the
execution
:
therefore
I
am
not
to
trouble
my
thoughts
about
it
.
The
care
of
euery
mans
soule
,
belongeth
not
solely
to
the
Prelate
,
the
subject
hath
herein
the
most
principall
part
,
to
him
therefore
doth
it
principally
apperteine
to
thinke
vpon
it
.
And
by
this
may
one
most
cleerely
discerne
the
difference
betweene
the
commaundements
of
Prelates
and
Princes
.
For
these
must
be
obeyed
,
though
one
see
not
the
reason
,
touching
the
other
you
must
be
well
aduised
what
you
do
.
When
the
Prince
commaundeth
,
hee
appoints
a
thing
which
belongeth
to
him
,
and
to
him
hath
God
wholy
committed
it
,
and
not
to
mee
otherwise
then
passiuely
.
When
the
Prelate
commaundeth
,
hee
dealeth
with
a
matter
which
belongeth
more
to
me
then
to
him
,
and
therefore
am
I
more
bound
to
aduise
vpon
it
then
hee
.
But
to
the
Prince
I
stand
bound
to
yeelde
absolute
obedience
,
when
hee
dealeth
with
temporall
thinges
,
without
considering
whether
it
hurt
my
priuate
temporall
profit
,
because
the
publique
good
,
must
needes
be
preferred
aboue
any
priuate
.
But
now
for
the
Prelate
,
I
ought
not
to
obey
him
;
if
it
fall
out
to
bee
preiudiciall
to
the
profit
of
my
soule
,
though
it
would
proue
exceeding
greatly
behoofefull
to
those
ends
which
were
aimed
at
by
my
Prelate
.
The
whole
error
stands
in
this
,
that
we
giue
power
to
the
Prelate
ouer
matters
temporall
,
and
transforme
the
ecclesiasticall
ministery
into
a
secular
Court
judiciall
.
For
to
the
secular
power
,
hath
God
committed
the
care
of
publique
tranquillitie
,
and
giuen
them
authority
to
impose
temporall
punishments
,
for
feare
of
which
it
is
requisite
that
wee
bee
subiect
to
them
,
which
is
meant
by
for
wrath
:
besides
the
commaundement
of
God
,
which
enioyneth
vs
to
obey
them
,
which
makes
vp
the
other
branch
for
conscience
sake
.
But
to
the
Ecclesiastical
,
ministery
hath
God
committed
the
care
of
soules
,
which
is
not
to
meddle
directly
with
temporall
punishments
:
and
therefore
hath
he
not
commaunded
to
obey
them
for
wrath
.
Of
the
temporall
power
,
Saint
Paul
saith
,
For
he
beareth
not
the
sword
without
cause
;
but
of
the
ministery
ecclesiasticall
,
it
is
exercised
by
the
sword
of
the
Spirit
which
is
the
word
of
God
.
The
conclusion
therefore
which
the
author
makes
,
that
to
the
Viccar
of
Christ
all
Christians
are
by
the
law
of
God
obliged
to
bee
subiect
&
obedient
,
is
to
be
meant
in
things
spirituall
and
appertayning
to
the
saluation
of
soules
,
and
in
the
court
of
God
,
and
when
hee
commaundeth
according
to
his
diuine
law
.
But
in
temporall
thinges
absolute
Princes
are
not
s
biect
to
any
other
then
to
God
himselfe
,
from
whome
their
power
is
immediately
deriued
.
And
if
the
weake
hold
the
Pope
to
be
a
God
,
and
that
he
hath
al
power
in
heauen
&
in
earth
:
more
pleasing
to
almighty
God
is
this
their
weakenes
;
then
their
strength
who
seeming
to
be
wise
,
endeuour
to
abase
the
authority
of
the
vicar
of
Christ
;
as
at
this
day
all
Heretiques
do
.
It
is
not
so
great
a
matter
that
the
Pope
should
be
reputed
a
God
vpon
earth
,
seeing
in
the
psalme
he
saith
of
all
Princes
,
I
haue
said
ye
are
Gods
.
Neither
is
it
inconuenient
that
one
shold
say
that
the
Pope
hath
all
power
in
heauen
and
in
earth
,
seeing
Christ
hath
said
,
whatsoeuer
thou
shalt
bind
vpon
earth
it
shal
bee
bound
also
in
the
heauens
.
Which
yet
is
expounded
,
and
meant
soundly
by
true
and
learned
Catholiques
.
And
in
summe
I
think
it
may
be
said
with
all
truth
,
that
the
power
of
the
high
Bishoppe
is
so
great
,
that
few
men
arriue
to
comprehend
it
.
For
hee
is
able
to
do
all
that
which
is
necessary
to
the
conducing
of
soules
to
Paradise
,
and
can
take
away
all
the
impediments
,
which
the
world
or
the
Deuil
,
with
al
their
force
or
craft
,
are
able
to
oppose
.
Whence
it
is
that
Saint
Cyril
,
(
cited
by
S
,
Thomas
in
his
Opuscle
de
primatu
Petri
)
saith
,
that
as
Christ
had
from
the
Father
,
all
plenitude
of
power
ouer
all
the
Church
;
so
Christ
gaue
to
S.
Peter
and
to
his
successors
all
plenitude
of
power
ouer
all
the
Church
.
Gerson
?
Gerson
saith
that
those
who
in
scrupulosity
of
conscience
take
the
Pope
for
a
God
,
must
not
be
suffered
to
rest
in
their
simplicity
,
and
S.
Gregories
words
are
,
that
subiects
must
be
admonished
that
they
make
not
themselues
more
subiect
then
is
conuenient
;
but
that
which
is
more
of
importance
giues
the
reason
of
it
;
because
they
are
inforced
to
flatter
them
in
their
vices
whose
subiects
they
make
themselues
more
then
they
should
be
.
Then
can
you
not
err
if
you
adde
hereunto
,
that
mans
custome
is
to
imitate
the
thinges
he
reuerenceth
;
and
you
may
conclude
it
to
be
both
good
and
necessary
to
take
away
this
false
suggestion
.
That
which
follows
in
the
Author
,
that
it
is
no
great
matter
though
the
Pope
be
thought
a
God
since
all
Princes
haue
the
stile
of
Gods
hath
no
inconuenience
in
it
,
so
as
we
be
not
ouertaken
in
the
ambiguity
of
the
words
:
but
whilst
that
out
of
this
proposition
which
hath
good
sense
in
it
,
we
draw
a
consequence
Papa
et
Deus
constituunt
idem
tribunal
,
Papae
&
Dei
idem
consistorium
;
we
shall
ascribe
to
him
a
kind
of
diety
which
Gerson
doth
not
allow
.
The
Author
thinks
it
no
inconuenience
to
say
,
that
the
Pope
hath
all
power
in
heauen
and
in
earth
,
because
it
is
said
quodcunque
ligaueris
superterram
erit
ligatum
&
in
coelis
,
and
yet
may
it
appeare
to
any
that
this
conclusion
is
not
well
drawne
from
this
place
,
because
power
belongs
to
the
actiue
property
,
and
quodcunque
,
appertaines
to
the
matter
.
If
I
should
say
the
Parish-priest
is
he
that
makes
all
marriages
,
it
doth
not
therefore
follow
that
he
hath
all
power
in
matter
of
marriage
.
For
to
say
quodcunque
ligaueris
super
terram
erit
ligatum
&
i●
coelis
therefore
quocunque
modo
ligaueris
followes
not
.
And
this
is
it
which
Gerson
doth
not
approue
;
and
thus
do
I
thinke
would
the
Author
himselfe
vnderstand
it
when
he
saith
that
thus
it
is
declared
,
and
truly
vnderstood
by
true
and
learned
Catholiques
,
because
that
this
proposition
(
The
Pope
hath
all
power
in
heauen
and
in
earth
)
being
taken
absolutely
is
false
:
or
being
tied
to
the
true
construction
,
there
is
much
more
power
both
in
heauen
and
in
earth
which
the
Pope
hath
not
,
then
that
he
hath
,
and
therefore
that
proposition
which
by
one
instance
onely
doth
proue
vntrue
,
hauing
more
instances
against
it
then
examples
for
it
,
is
most
false
.
The
Author
saith
,
he
thinkes
he
may
most
truly
say
that
the
Popes
authority
is
so
great
,
that
few
can
comprehend
it
.
And
I
belieue
it
too
,
because
truth
is
one
and
the
same
thing
,
and
falshood
infinite
.
Many
ascribe
to
him
lesse
then
is
requisite
and
many
more
,
so
as
the
residue
is
but
small
which
giue
him
iust
that
which
is
his
due
.
The
Cardinall
Bellarmine
in
his
worke
de
Romano
Pontifice
makes
a
long
discourse
prescribing
limits
to
the
Popes
authority
,
and
touching
many
thinges
which
the
Pope
him selfe
cannot
do
:
now
,
were
this
discourse
very
impertinent
if
his
authority
could
not
exceede
.
And
for
that
he
saith
the
Pope
can
doe
all
thinges
which
are
necessary
to
conduct
a
soule
into
paradise
&
can
take
away
all
impediments
which
the
world
or
the
Diuell
can
lay
in
the
way
with
all
their
strength
and
subtilty
,
This
proposition
is
faire
in
shew
but
false
in
deed
.
To
conduct
the
soule
of
an
infant
into
paradise
,
which
is
yet
in
the
mothers
belly
and
cannot
be
brought
forth
aliue
,
necessary
it
is
one
way
or
other
to
make
it
partaker
of
grace
,
can
the
Pope
then
do
it
?
no
truly
,
for
neither
can
he
institute
a
sacrament
for
this
purpose
,
nor
graunt
that
the
childe
shoulde
bee
cut
out
of
the
mothers
belly
:
and
therefore
can
not
the
Pope
do
any
thing
necessary
to
conduct
this
soule
into
Paradise
.
A
man
beeing
actually
in
some
mortall
sinne
and
in
this
case
depriued
of
his
wits
cannot
:
be
saued
vnlesse
he
recouer
his
sense
againe
,
and
repent
himselfe
,
can
the
Pope
restore
him
to
his
wits
againe
?
I
beleeue
he
cannot
:
and
yet
is
this
necessary
for
this
mans
saluation
.
Nothing
is
more
necessary
to
saluation
then
the
internall
motions
of
the
minde
,
ouer
which
S.
Thomas
denieth
that
the
Pope
hath
any
power
.
Infinite
are
the
things
which
are
necessary
for
the
conducting
a
soule
into
paradise
,
which
I
can
shew
not
to
be
subiect
to
the
Popes
authority
.
Yet
,
if
it
were
Gods
will
,
I
wish
he
could
(
as
the
Author
saith
)
remoue
all
impediments
which
the
world
and
the
Diuell
can
lay
in
the
way
with
all
their
subtilty
,
for
then
shold
we
haue
neither
Turks
nor
Hereticks
.
The
impediments
are
likewise
infinite
which
are
dayly
cast
in
the
way
by
the
enemies
of
the
kingdome
of
Christ
,
for
which
the
Pope
must
content
himselfe
without
further
remedy
then
onely
to
pray
&
nonos
inducas
in
tentationem
&c.
God
hath
not
onely
not
giuen
authority
to
the
Pope
to
remoue
all
impediments
,
which
are
laide
in
the
way
by
the
world
and
the
Diuell
,
but
hath
thought
it
for
the
good
of
the
Church
to
permit
many
of
them
.
The
Reader
may
well
perceiue
with
how
good
reason
Gerson
doth
giue
admonishment
that
the
simple
people
be
wel
instructed
,
because
that
here
are
foure
propositions
pronounced
with
one
breath
by
a
great
man
of
great
learning
which
are
manifestly
false
,
&
all
to
inlarge
that
power
which
God
hath
giuen
beyond
the
bounds
,
within
which
his
diuine
maiesty
hath
restrained
it
.
We
will
soone
rid
our
hands
of
the
12.
consideration
because
the
obiection
is
but
short
.
The
12.
consideration
is
,
If
the
Author
conceiue
that
Gerson
wrote
this
doctrine
in
a
time
of
schisme
let
him
but
looke
backe
to
the
eight
consideration
and
hee
shall
plainely
perceiue
this
treatise
was
written
after
the
councell
of
Constance
,
[
Admonendi
]
which
we
haue
before
alledged
is
false
,
and
that
it
serues
to
raise
schisme
,
when
he
saith
,
that
subiects
must
bee
admonished
that
they
make
not
themselues
more
subiect
then
is
conuenient
,
lest
they
should
bee
enforced
to
flatter
them
in
their
vices
to
whome
they
haue
made
themselues
more
subiect
then
they
should
be
.
But
this
12.
consideration
doth
fitly
serue
to
take
away
abuses
in
the
Church
of
God
,
which
the
faithfull
for
many
ages
past
,
haue
earnestly
desired
:
It
serues
to
keepe
the
holy
Church
in
peace
and
tranquillity
:
Nay
rather
it
serues
to
preuent
schisme
and
diuision
,
because
that
in
these
latter
times
many
countries
and
kingdomes
haue
fallen
from
the
Church
of
Rome
vpon
no
other
occasion
,
but
because
the
Pope
would
euer
be
enterprizing
vpon
their
temporall
estates
.
Wee
may
firmely
beleeue
that
Paulus
Quintus
had
a
good
intention
to
reforme
the
abuses
which
haue
bin
brought
in
till
this
present
.
But
so
great
is
their
violence
that
it
is
no
meruaile
if
men
of
neuer
so
good
mindes
bee
transported
and
caryed
away
,
contrary
to
their
own
inclinations
to
that
very
point
which
they
minded
to
auoyde
.