AN
Historical
Treatise
Concerning
the
FOUNDATION
AND
PREROGATIVES
OF
THE
CHURCH
of
ROME
,
And
of
her
BISHOPS
.
CHAP.
I.
The
Design
and
Draught
of
this
Work
,
and
the
Principle
on
which
it
moves
.
TO
maintain
a
State
in
peace
and
tranquillity
,
which
makes
Subjects
happy
,
according
to
the
scope
that
true
Policie
proposes
to
it self
;
The
first
thing
that
is
to
be
done
,
is
to
beat
off
the
enemy
that
hath
taken
up
Arms
for
the
ruine
of
it
,
and
then
to
take
care
,
that
the
quarrels
and
troublesome
contests
,
which
sometimes
arise
amongst
the
chief
members
of
the
State
,
proceed
not
so
far
,
as
to
occasion
a
Civil
War
.
All
Christians
agree
,
that
the
true
Church
of
Jesus
Christ
,
is
that
Spiritual
Kingdom
,
which
he
came
to
establish
in
this
world
;
and
which
nevertheless
,
as
he
himself
hath
said
,
is
not
of
this
world
;
because
the
whole
end
of
it
is
to
procure
us
eternal
happiness
,
a
thing
,
no
ways
to
be
attained
to
upon
Earth
.
Hereticks
and
Schismaticks
have
often
risen
against
the
Lord
and
his
Christ
,
that
they
might
overturn
that
beautifull
kingdom
,
and
establish
their
particular
Churches
upon
its
ruines
;
every
one
pretending
,
that
his
is
the
Church
of
the
Lord
;
though
,
indeed
,
they
be
no
more
,
all
of
them
,
but
the
Synagogue
of
Satan
;
and
the
Kingdom
of
him
,
who
,
in
the
Gospel
,
is
called
the
Prince
of
this
world
.
Besides
,
it
falls
out
many
times
,
that
amongst
Catholicks
,
who
alone
are
members
of
the
true
Church
,
disputes
and
controversies
arise
,
which
may
trouble
the
tranquillity
and
peace
that
Jesus
Christ
hath
left
unto
them
,
for
securing
their
happiness
in
his
Kingdom
.
It
is
necessary
then
,
for
the
service
of
the
Church
,
and
for
maintaining
it
always
in
the
flourishing
state
wherein
Jesus
Christ
hath
established
it
,
to
fight
and
beat
off
the
enemies
that
attack
it
,
and
to
compose
and
calme
the
quarrels
that
arise
amongst
the
children
of
the
Church
,
about
points
that
are
disputed
with
heat
,
on
all
hands
,
and
which
might
,
in
the
end
,
disturb
the
repose
and
peace
of
the
Kingdom
of
the
Son
of
God
.
As
I
have
wholly
devoted
my self
to
the
service
of
the
Church
,
so
have
I
endeavoured
,
as
much
as
lay
in
my
power
,
to
acquit
my self
of
the
former
of
those
two
duties
,
in
my
Treatises
of
Controversie
;
and
especially
in
that
of
The
true
Church
.
I
think
I
have
been
pretty
successfull
in
that
engagement
,
and
repelled
all
the
efforts
of
our
Protestants
,
in
making
it
appear
,
by
evident
and
unanswerable
Arguments
,
That
there
is
no
true
Church
but
ours
;
which
is
enough
,
without
more
dispute
,
to
put
an
end
to
all
our
Controversies
,
since
they
acknowledge
,
with
us
,
that
the
true
Doctrine
is
always
that
of
the
true
Church
of
Jesus
Christ
.
I
discharge
my self
also
,
as
well
as
I
can
,
of
that
obligation
,
in
one
part
of
that
Treatise
,
where
I
maintain
against
Hereticks
,
the
declared
enemies
of
the
Holy
See
,
the
primacy
,
rights
,
power
and
authority
of
the
visible
head
of
the
Church
.
At
present
then
,
that
I
may
fulfill
my
duty
in
its
full
extent
,
I
must
labour
to
prevent
the
springing
up
of
any
dangerous
division
amongst
Catholicks
,
by
reason
of
some
private
opinions
that
divide
them
,
as
to
that
important
subject
of
the
Church
,
into
which
they
are
all
equally
incorporated
.
Now
that
I
may
solidly
carry
on
so
laudable
and
necessary
an
undertaking
,
It
is
at
first
to
be
presupposed
,
that
according
to
Catholick
doctrine
,
the
Universal
Church
,
which
ought
allways
to
be
visible
,
and
to
continue
without
Interruption
,
untill
the
consummation
of
all
things
,
is
the
Society
of
Christians
dispersed
all
over
the
World
,
united
together
by
the
profession
of
the
True
Faith
,
the
participation
of
the
True
Sacraments
,
by
the
bond
of
the
same
Law
,
and
under
one
and
the
same
Head
;
Because
the
Church
,
Jesus
Christ
;
and
that
the
members
of
a
living
body
may
receive
the
influences
of
life
,
they
must
be
united
to
the
Head
.
Hence
it
is
,
that
,
according
to
Saint
Austin
,
Church
Catholick
by
Schism
;
as
Hereticks
are
cut
off
from
it
,
because
of
the
want
of
True
Faith
.
And
as
all
the
members
of
the
body
have
not
the
same
functions
;
but
the
parts
that
constitute
it
being
subordinate
one
to
another
in
a
lovely
order
,
there
are
some
which
are
for
giving
motion
to
the
rest
,
by
the
spirits
that
they
send
over
all
;
and
some
for
distributing
the
nourishment
which
the
rest
receive
for
growth
,
and
for
perseverance
in
the
perfection
of
their
state
:
So
amongst
the
multitudes
of
believers
that
make
up
the
Church
,
and
who
cannot
all
be
immediately
governed
,
instructed
and
edified
by
one
single
man
:
for
edification
of
the
body
of
Jesus
Christ
,
there
must
be
,
as
the
great
Apostle
speaks
,
a
great
diversity
of
Ministers
,
and
many
Pastours
subordinate
one
to
another
in
an
holy
Hierarchy
,
And
that
's
the
reason
that
there
are
in
the
world
so
vast
a
number
of
particular
Churches
,
which
have
their
several
Bishops
,
and
which
are
all
subordinate
to
a
Principal
Church
,
of
which
the
Bishop
is
the
head
of
all
the
rest
.
And
these
being
assembled
in
name
of
their
Churches
,
in
an
Oecumenical
Council
,
represent
the
Universal
Church
,
which
we
believe
to
be
infallible
,
for
absolutely
deciding
the
points
of
Faith
,
when
her
Bishops
,
who
are
the
Pastours
and
Teachers
of
Christians
,
being
one
and
the
same
as
well
as
she
,
say
,
in
her
name
,
to
all
her
members
in
perfect
unity
,
Visum
est
Spiritui
Sancto
,
&
vobis
.
For
as
the
Universal
Church
is
a
whole
consisting
of
all
believers
,
and
of
all
particular
Churches
,
which
are
one
,
by
the
Communion
which
they
have
with
one
Principal
Church
,
that
is
the
source
,
principle
,
root
and
centre
of
their
Unity
,
as
Saint
Cyprian
speaks
:
So
,
according
to
the
doctrine
of
the
same
holy
Father
,
Aeon
.
Arclat
.
whom
they
ought
to
acknowledge
for
their
Head
.
This
Pope
Symmachus
explains
,
in
a
very
sublime
manner
,
by
an
excellent
comparison
taken
from
the
Trinity
.
In
the
same
manner
,
saith
he
,
as
there
is
but
one
Omnipotence
by
the
Unity
of
Essence
and
Nature
,
which
so
unites
the
three
Persons
,
that
they
are
but
one
God
:
So
amongst
the
many
Orthodox
Churches
throughout
all
Christendom
,
there
is
but
one
onely
Priesthood
,
that
is
to
say
,
but
one
Episcopacy
through
the
unity
,
not
onely
of
Faith
and
Belief
,
but
also
of
communion
of
all
the
Bishops
with
a
Head
,
whence
results
that
unity
which
is
inseparable
from
the
Church
of
Jesus
Christ
.
This
being
presupposed
,
in
which
all
Catholicks
do
agree
,
Jesus
Christ
himself
hath
established
his
Church
,
which
he
purchased
by
his
own
bloud
,
and
unto
which
he
hath
given
the
Faith
,
Jesus
Christ
,
have
founded
particular
Churches
,
establishing
them
themselves
,
or
ordaining
Bishops
for
governing
the
believers
distributed
into
several
Dioceses
in
all
the
quarters
of
the
World
.
Now
seeing
that
particular
Church
,
which
within
a
few
years
after
the
Ascension
of
Jesus
Christ
,
was
setled
in
the
Capital
City
of
the
Empire
,
is
without
doubt
,
the
most
illustrious
of
all
others
;
that
on
the
one
hand
,
Hereticks
not
being
able
to
endure
its
splendour
and
greatness
,
have
always
furiously
risen
up
and
conspired
to
destroy
it
;
and
that
on
the
other
,
all
Catholicks
,
who
are
sensible
of
the
real
advantages
that
distinguish
it
from
all
others
,
are
nevertheless
divided
about
certain
prerogatives
which
some
attribute
to
it
,
and
others
dispute
:
I
shall
shew
,
without
speaking
of
other
Churches
,
what
hath
been
the
first
establishment
of
that
of
Rome
,
what
is
the
excelling
dignity
thereof
,
and
what
are
the
prerogatives
,
rights
and
privileges
of
its
Bishops
.
And
because
a
subject
of
this
nature
is
not
to
be
handled
by
Philosophical
reasonings
,
but
by
matters
of
fact
drawn
from
Scripture
,
interpreted
according
to
the
Fathers
,
Councils
,
and
ancient
Traditions
,
which
are
the
two
principles
of
true
Theology
:
therefore
you
are
not
to
expect
any
speculation
or
Philosophy
in
this
Treatise
,
which
is
purely
Historical
.
I
do
in
the
very
entry
declare
,
that
there
is
nothing
of
mine
in
this
work
.
For
I
doe
no
more
,
but
as
a
sincere
and
exact
Historian
,
barely
alledge
,
by
uncontroverted
matters
of
fact
,
drawn
from
the
one
or
other
of
those
two
sources
,
what
venerable
Antiquity
believed
concerning
that
important
matter
.
This
method
we
usefully
employ
against
our
Protestants
.
We
make
it
clearly
out
to
them
,
that
what
we
believe
of
the
Eucharist
,
the
Sacrifice
of
the
Mass
,
the
Invocation
of
Saints
,
prayer
for
the
dead
,
and
other
controverted
points
,
is
the
ancient
Doctrine
of
the
Church
;
and
that
so
their
belief
contrary
to
ours
being
new
,
is
false
.
We
force
them
to
acknowledge
,
that
what
they
hold
with
us
concerning
Infant
Baptism
,
the
Baptism
of
Hereticks
,
and
the
change
of
the
Sabbath
into
Sunday
,
of
which
Scripture
makes
no
mention
,
they
have
it
onely
from
Tradition
,
and
the
ancient
Practice
of
the
Church
,
and
that
therefore
they
reject
the
anabaptists
,
because
of
the
Novelty
of
their
Doctrine
.
And
this
is
also
the
great
Principle
that
the
ancient
Fathers
made
use
of
against
the
Hereticks
of
their
times
.
Let
us
onely
consult
the
order
of
time
,
and
we
shall
know
that
that
which
hath
been
first
taught
us
,
cometh
from
the
Lord
,
and
that
it
is
truth
;
but
that
on
the
contrary
,
what
new
thing
hath
since
been
introduced
,
cometh
of
the
Stranger
and
is
false
.
And
in
his
fourth
Book
against
Marcion
:
Who
can
put
an
end
to
our
differences
,
unless
it
be
the
order
and
decision
of
time
,
which
Authorizes
the
Antiquity
of
Doctrine
,
and
declares
that
defective
which
comes
,
not
till
after
that
ancient
Belief
?
Upon
the
same
ground
St.
Jerome
,
who
flourished
about
the
end
of
the
fourth
Century
,
said
to
one
of
his
Adversaries
,
who
would
have
made
a
new
Party
in
the
Church
:
Why
do
you
offer
after
four
hundred
years
,
to
teach
us
that
which
was
not
known
before
?
Pope
Celestin
I.
Exhorting
the
Gallican
Church
to
repress
a
sort
of
People
that
would
have
established
new
Doctrines
,
concludes
with
these
very
pithy
words
.
Let
such
men
be
corrected
;
let
them
not
have
the
liberty
to
say
what
they
please
;
let
not
Novelty
insult
over
Antiquity
.
And
Sixtus
III.
Animated
by
the
same
Spirit
that
his
Predecessour
was
,
and
following
his
steps
,
speaks
to
John
of
Antioch
with
the
same
force
,
writing
to
him
in
these
terms
:
Let
no
more
be
allowed
to
Novelty
,
Six
.
III.
Ep.
ad
Joan.
Antioch
.
because
nothing
ought
to
be
added
to
Antiquity
.
Not
but
that
the
Church
,
which
makes
no
new
Articles
of
Faith
,
may
declare
after
many
Ages
,
being
instructed
by
the
Holy
Ghost
,
which
successively
teaches
her
all
truth
,
that
certain
matters
that
have
not
been
before
examined
,
whether
or
not
they
be
Articles
of
Faith
,
are
really
such
,
as
she
hath
done
upon
many
occasions
,
obliging
us
to
believe
distinctly
what
was
not
as
yet
known
to
be
matter
of
Faith
.
But
that
we
ought
so
to
stick
to
that
which
hath
been
believed
in
Antiquity
,
in
matter
of
Doctrine
,
and
especially
in
the
four
or
five
first
Ages
,
when
,
according
to
our
Protestants
themselves
;
there
was
as
yet
no
corruption
in
Doctrine
,
that
new
Doctours
may
add
nothing
of
their
own
invention
,
nor
establish
any
Novelty
contrary
to
it
.
This
solid
Principle
being
equally
received
by
Catholicks
and
Protestants
,
I
hope
to
satisfie
both
,
in
declaring
calmly
and
without
dispute
,
by
the
bare
relation
of
evident
matters
of
Fact
,
what
the
ancient
Church
hath
believed
concerning
the
establishment
of
the
Church
of
Rome
,
and
the
Prerogatives
and
rights
of
her
Bishops
.
This
then
is
the
Method
which
I
shall
trace
in
this
Treatise
.
CHAP.
II.
Of
the
Foundation
and
Establishment
of
the
Church
of
Rome
.
ALL
Catholicks
who
know
that
the
Popes
are
the
Successours
of
St.
Peter
,
agree
amongst
themselves
as
to
that
point
,
but
not
with
all
Hereticks
.
For
there
are
some
Modern
who
confidently
deny
that
that
Divine
Apostle
ever
was
at
Rome
,
or
that
he
fixed
his
Chair
either
there
or
in
the
City
of
Antioch
.
There
is
nothing
that
gives
a
clearer
proof
of
the
weakness
and
delusion
of
the
wit
of
man
,
than
when
,
by
that
Pride
,
which
is
so
natural
to
him
,
he
shakes
off
that
Authority
to
which
he
is
obliged
to
submit
,
and
for
that
end
,
opposes
it
by
his
false
reasonings
,
that
serve
for
no
other
purpose
but
to
discover
his
blindness
and
vanity
.
Though
we
had
elsewhere
no
Intelligence
of
the
Voyage
to
,
and
Chair
of
St.
Peter
at
Rome
;
yet
no
man
of
sense
would
suffer
himself
to
be
persuaded
by
such
inconclusive
arguments
,
so
easie
to
be
refuted
.
St.
Luke
says
nothing
of
it
in
the
Acts
of
the
Apostles
:
Hath
he
mentioned
there
any
thing
of
St.
Paul's
Journey
into
Arabia
,
of
his
return
to
Damascus
,
and
then
three
years
after
to
Jerusalem
,
of
his
Travels
into
Galatia
,
his
being
ravished
up
into
Heaven
,
his
three
Shipwrecks
,
his
eight
Scourgings
,
and
of
a
thousand
things
else
that
he
suffered
?
shall
one
conclude
from
that
silence
,
that
all
is
false
?
And
though
St.
Paul
had
not
written
of
these
things
himself
,
or
if
his
Epistles
to
the
Galatians
and
Corinthians
,
And
as
to
the
Chronology
calculated
to
refute
the
two
Foundations
of
Antioch
and
Rome
,
we
maintain
that
it
is
false
;
and
it
is
easie
to
give
another
fixed
by
the
ablest
writers
of
Ecclesiastical
History
and
Chronologers
,
which
perfectly
agrees
with
the
Acts
of
the
Apostles
,
and
the
Epistles
of
St.
Peter
and
St.
Paul
:
Take
it
thus
then
in
a
few
words
.
The
year
of
our
Lord
thirty
five
;
that
Apostle
was
sent
with
St.
John
to
Samaria
,
in
Chron.
Chrysost.
Hieron
.
Greg.
M.
&
alii
.
had
gained
to
Christ
.
And
then
it
was
that
being
informed
that
many
of
these
dispersed
Disciples
had
by
their
Preaching
wrought
much
fruit
at
Antioch
,
he
went
and
setled
his
Patriarchal
Chair
in
that
great
City
the
Capital
of
the
East
,
as
the
Ancients
assure
us
.
From
thence
;
seeing
he
had
the
care
of
all
the
Churches
,
having
given
necessary
orders
for
the
government
of
that
of
Antioch
,
Lidda
,
Joppa
,
Caesarea
;
opens
a
door
to
the
calling
of
the
Gentiles
,
by
the
Conversion
of
Cornelius
the
Centurion
;
and
returns
to
Jerusalem
,
Jesus
Christ
,
true
God
and
true
Man
,
were
first
called
Christians
.
After
that
they
carried
to
Jerusalem
,
where
St.
Peter
was
,
Jesus
Christ
.
In
the
mean
time
Herod
Agrippa
whom
that
Emperour
had
the
year
before
,
sent
home
with
freedom
into
his
Kingdom
of
Judaea
,
caused
the
Apostle
St.
James
Brother
of
St.
John
to
be
put
to
death
before
Easter
;
Cappadocia
,
Galatia
,
Pontus
and
Bithynia
;
And
having
from
thence
embarked
for
Rome
,
according
to
the
orders
he
had
received
from
the
Holy
Ghost
,
he
arrived
there
about
the
end
of
that
second
year
of
Claudius
,
as
all
the
most
ancient
Authours
who
have
written
of
St.
Peter
do
agree
.
In
that
capital
City
of
the
world
,
after
he
had
converted
a
sufficient
number
of
Jews
and
Gentiles
for
founding
a
Church
,
he
established
the
year
following
,
which
was
the
fourty
fifth
of
Christ
,
his
Pontifical
Chair
,
Not
that
he
lived
there
constantly
during
all
that
time
,
no
more
than
he
did
at
Antioch
,
all
the
seven
years
that
he
was
Bishop
there
.
For
seeing
he
was
both
an
Apostle
and
a
Bishop
,
he
travelled
often
,
according
to
the
Vocation
of
his
Apostleship
,
into
divers
Countries
of
Europe
and
Asia
,
there
to
plant
Churches
;
and
as
Bishop
he
governed
his
own
,
either
Personally
,
or
by
his
Vicars
during
his
absence
:
So
that
the
quality
of
an
Apostle
is
not
at
all
inconsistent
with
that
of
a
Bishop
:
And
if
all
Bishops
be
not
Apostles
,
all
the
Apostles
were
Bishops
,
and
ordained
Bishops
;
And
for
that
reason
it
is
that
all
these
are
the
Successours
of
the
Apostles
.
St.
Peter
however
,
since
no
man
before
him
had
Preached
the
Gospel
at
Rome
,
Now
seeing
after
that
Council
St.
Peter
could
not
return
to
Rome
during
the
life
of
the
Emperour
who
had
banished
him
thence
,
and
that
all
the
other
Apostles
almost
,
had
had
their
Provinces
in
the
Kingdoms
of
the
East
;
he
took
that
time
to
go
Preach
the
Gospel
to
the
Nations
of
the
West
,
even
those
most
remote
:
For
some
have
written
that
he
went
as
far
as
England
.
Rom.
Theodor.
&
alii
.
So
that
when
St.
Paul
wrote
from
Corinth
,
and
not
from
Ragusa
to
the
Romans
,
in
the
year
fifty
eight
,
and
when
next
year
after
,
he
was
carried
Prisoner
to
Rome
;
where
he
continued
two
years
,
untill
the
year
sixty
one
,
St.
Peter
was
not
as
yet
come
back
.
So
nothing
can
be
concluded
from
the
silence
of
St.
Paul
,
who
speaks
not
of
St.
Peter
no
more
than
St.
Luke
does
,
who
was
with
St.
Paul
at
Rome
.
And
it
cannot
be
said
that
there
were
no
Christians
in
that
City
,
when
that
Apostle
arrived
there
,
seeing
he
had
written
to
them
the
year
before
an
excellent
Epistle
,
wherein
he
says
,
And
as
to
what
is
objected
to
us
,
that
St.
Peter
wrote
from
Babylon
,
makes
it
appear
that
he
wrote
it
at
Rome
,
when
he
calls
that
City
Babylon
.
Does
not
St.
Jerome
say
the
same
,
de
civitat
.
l.
18.
c.
22.
Oros
.
l.
7.
c.
2.
Tertul.
cont
.
Marc.
l.
3.
c.
13.
was
built
at
the
same
time
when
the
Empire
of
the
Babylonians
was
about
to
fall
,
is
by
the
Ancients
called
Babylon
,
That
being
presupposed
,
and
all
the
weak
batteries
of
our
Adversaries
so
easily
overthrown
,
I
had
reason
to
say
,
that
if
we
knew
not
by
other
means
,
that
St.
Peter
had
been
at
Rome
,
yet
all
the
reasons
that
are
objected
against
it
,
would
never
persuade
a
Man
of
sense
of
the
contrary
.
How
must
it
be
then
at
present
,
when
we
have
an
invincible
Argument
to
convince
us
of
that
truth
which
we
ought
never
to
abandon
,
even
though
we
could
not
disentangle
our selves
from
the
captious
Arguments
wherewith
they
assault
us
?
For
that
can
never
proceed
but
from
the
weakness
of
our
mind
,
and
not
the
defect
of
the
object
,
which
,
when
it
is
once
certainly
known
to
be
true
,
is
necessarily
so
always
.
What
is
that
invincible
Argument
then
,
which
ought
to
convince
us
of
this
truth
?
It
is
that
which
,
as
I
have
said
,
I
shall
employ
throughout
this
whole
Histarical
Treatise
,
I
mean
Antiquity
,
according
to
that
great
Principle
which
at
first
I
laid
down
;
To
wit
,
that
that
which
is
newly
broached
,
if
it
be
contrary
to
what
hath
been
believed
in
the
Primitive
Church
,
is
false
,
because
ancient
belief
,
and
that
descends
to
us
by
Tradition
,
especially
when
we
trace
it
back
to
the
age
of
the
Apostles
,
is
always
truth
it self
.
Now
all
Antiquity
hath
believed
,
David
Blundel
,
the
most
knowing
of
all
our
Protestant
Ministers
,
frankly
confesses
it
.
And
he
must
needs
doe
so
;
for
being
a
Man
of
such
parts
,
and
so
well
read
in
the
Ancients
,
as
appears
in
his
Works
,
he
cannot
deny
,
but
that
almost
all
the
Latin
and
Greek
Fathers
have
asserted
it
;
Prosper
,
Orosius
,
St.
Augustine
,
Saint
Jerome
,
Prudentius
,
Optatus
,
Saint
Ambrose
,
Lactantius
,
Arnobius
,
St.
Cyprian
,
Hippolytus
,
Tertullian
,
and
St.
Irenoeus
;
and
amongst
the
Greeks
,
Theodoret
,
St.
Cyril
of
Alexandria
,
Cyril
of
Jerusalem
,
St.
Athanasius
,
Peter
of
Alexandria
,
Eusebius
,
Origene
,
Clemens
Alexandrinus
,
Denis
of
Corinth
,
Cajus
contemporary
with
Tertullian
,
and
Papias
a
disciple
and
hearer
of
St.
John
.
Nor
shall
we
mention
all
the
other
Writers
,
who
,
in
all
succeeding
ages
,
have
constantly
asserted
the
same
thing
;
insomuch
,
that
no
Heretick
nor
Schismatick
ever
dreamt
of
calling
it
in
question
,
before
our
Protestants
,
who
are
the
Authours
of
that
impudent
and
unjustifiable
novelty
,
which
can
never
pass
with
a
Man
of
sense
,
in
opposition
to
all
venerable
Antiquity
,
and
to
the
authority
of
so
many
great
men
,
who
have
constantly
,
in
all
ages
,
given
testimony
to
that
truth
,
from
our
present
times
up
to
the
age
of
the
Apostles
.
For
to
say
,
as
some
have
done
,
That
all
the
Fathers
,
and
these
Learned
men
have
been
deceived
by
an
equivocal
word
,
taking
that
part
of
the
lesser
Asia
,
Asia
,
Bithynia
,
Galatia
,
&
Cappadocia
prima
,
Rom.
id
est
Romania
,
sive
Romaea
appellatur
.
Pars
vero
quae
ad
austrum
est
,
in
qua
Lycia
,
Pamphylia
,
&
Cilicia
sunt
,
Otto-Manidia
,
id
est
,
Familiae
Ottomani
,
quibus
illa
successit
,
quondam
dicebantur
.
Dominic
.
Marius
Niger
Venet.
Asiae
Pomment
.
1.
de
Asia
Minore
.
where
St.
Peter
Preached
,
for
the
City
of
Rome
;
and
which
,
as
the
Geographer
Marius
Niger
writes
,
was
called
Rom.
or
Romania
:
it
is
a
ridiculous
extravagance
,
and
no
less
shamefull
ignorance
.
It
is
onely
the
Turks
,
who
,
since
they
became
Masters
of
the
Eastern
Empire
,
have
called
the
neighbouring
Countrey
to
Constantinople
,
especially
beyond
the
Bosphorus
,
Romania
,
or
Rom.
or
Romelia
,
as
that
Geographer
says
;
for
others
give
that
name
of
Romania
,
or
Romelia
,
onely
to
Thrace
.
This
being
so
,
Can
it
be
affirmed
,
without
disgrace
,
that
these
holy
Fathers
,
who
flourished
many
Ages
,
not
onely
before
the
Conquest
of
the
Turks
,
but
even
before
the
founding
of
Constantinople
,
have
been
deceived
,
in
imagining
,
that
St.
Peter
was
at
Rome
,
because
it
hath
been
said
,
that
he
Preached
in
the
Countrey
of
Rom.
?
See
what
extravagance
they
are
capable
of
,
who
,
to
satisfie
their
passion
,
dare
confront
their
ridiculous
novelty
with
Antiquity
,
of
which
we
may
say
with
Pope
Celestine
I.
Desinat
incessere
novitas
vetustatem
.
CHAP.
III.
That
the
Church
of
Rome
hath
been
founded
by
St.
Peter
;
that
he
was
the
first
Bishop
of
it
;
and
that
the
Popes
are
his
Successours
therein
.
IT
will
not
be
difficult
to
confirm
the
truth
of
this
by
the
same
principle
of
Antiquity
,
to
which
I
confine
my self
in
this
Treatise
.
For
all
the
same
Fathers
almost
,
2.
Ambros
.
de
Sacr.
l.
3.
c.
1.
Hierom.
de
Script
.
in
Petr.
&
alibi
.
Hegesip
.
apud
Hier.
de
Script
.
Ruffin
.
invect
.
Sulp.
Sever.
Hist.
Sacr.
l.
3.
August
.
contra
Petil.
l.
2.
c.
51.
and
ancient
Authours
,
who
assure
us
that
Saint
Peter
was
at
Rome
;
say
also
,
that
he
founded
that
particular
Church
.
It
is
true
,
that
many
of
them
joyn
St.
Paul
with
him
in
that
function
,
as
it
is
done
at
present
;
and
there
is
reason
for
so
doing
,
because
both
of
them
Preached
the
Gospel
there
,
in
different
times
,
and
both
at
the
same
time
Consecrated
that
illustrious
Church
by
their
Martyrdom
.
But
when
they
speak
,
as
they
very
often
do
,
of
the
Episcopacy
and
Chair
of
Rome
,
they
call
it
solely
the
Chair
of
St.
Peter
,
without
joining
St.
Paul
with
him
.
So
that
it
is
not
to
be
doubted
,
but
that
all
Antiquity
hath
acknowledged
St.
Peter
,
of
all
the
Apostles
,
to
have
been
the
first
Bishop
of
Rome
,
So
also
when
Optatus
Melevitanus
,
St.
Jerome
,
St.
Austin
,
and
the
rest
,
give
a
Catalogue
of
the
Bishops
of
Rome
,
they
place
always
St.
Peter
first
,
and
bring
them
down
to
him
that
possessed
the
See
in
their
time
,
to
shew
the
uninterrupted
Succession
of
Popes
from
St.
Peter
,
whose
lawfull
Successours
they
are
,
and
whose
Chair
they
fill
,
as
the
holy
Fathers
and
Councils
frequently
say
.
I
know
there
are
some
who
have
said
,
23.
Cypr.
Ep.
43.
Optat.
contra
Parm.
l.
1.
That
Bishops
,
being
the
Successours
of
the
Apostles
,
are
in
that
quality
all
of
them
in
St.
Peter's
Chair
.
We
say
the
same
also
,
and
it
must
needs
be
granted
,
for
the
reason
that
I
shall
alledge
,
according
to
one
of
the
Principles
which
I
laid
down
at
first
,
in
the
first
Chapter
of
this
Treatise
.
As
the
Universal
Church
is
one
,
and
a
body
constituted
of
all
particular
Churches
,
in
union
with
one
principal
or
chief
Church
,
the
principle
and
centre
of
their
unity
:
So
there
is
but
one
general
Chair
in
the
Church
,
and
one
Episcopacy
,
40.
Optat.
contra
Parmen.
l.
2.
composed
of
all
the
Episcopal
Chairs
,
by
the
communication
which
they
have
with
the
Head
of
that
Church
,
and
with
that
chief
Chair
whence
their
unity
proceeds
.
So
that
,
as
all
Believers
are
members
of
the
same
Church
,
when
they
are
united
to
its
Head
;
so
all
Bishops
,
taken
in
general
,
and
every
one
in
particular
,
sit
in
the
same
Chair
,
by
the
communion
which
they
have
with
him
that
sits
in
that
principal
Chair
,
from
whence
,
by
that
union
which
they
preserve
with
it
,
results
the
unity
of
the
Chair
and
of
Episcopacy
in
the
Church
.
But
,
besides
that
,
every
one
of
them
hath
his
particular
Chair
,
wherein
none
of
the
rest
have
any
share
,
as
they
have
all
a
share
in
that
Chair
which
is
but
one
in
the
Universal
Church
.
And
because
Saint
Peter
is
head
of
it
,
as
we
shall
presently
make
it
appear
,
not
onely
his
particular
Chair
of
Rome
,
but
likewise
that
of
the
whole
Church
is
by
the
holy
Fathers
often
called
the
Chair
of
St.
Peter
.
It
is
in
that
sense
then
,
that
all
Bishops
sit
in
St.
Peter's
Chair
,
as
all
the
Doctours
of
the
old
Law
sate
in
the
Chair
of
Moses
.
But
for
all
that
,
all
Bishops
sit
not
in
St.
Peter's
particular
Chair
,
no
more
than
his
Successours
in
that
Chair
,
sit
in
the
Chairs
of
other
Bishops
,
every
one
possessing
entirely
his
own
,
as
a
part
of
the
Universal
Episcopacy
.
And
thus
also
is
to
be
understood
what
is
said
,
that
all
Bishops
are
the
Successours
of
St.
Peter
.
Take
it
in
this
manner
.
I
have
clearly
made
it
out
in
my
Treatise
of
the
true
Church
,
even
according
to
Calvin
,
and
the
ablest
of
our
Protestants
,
that
the
true
mark
of
the
true
Church
,
which
distinguishes
her
from
all
others
,
is
the
perpetuity
that
will
make
her
continue
,
without
ever
failing
,
to
the
end
of
the
World
.
And
seeing
she
is
that
great
Sheep-fold
,
wherein
all
believers
,
who
are
the
sheep
of
Jesus
Christ
,
are
gathered
together
into
one
flock
,
she
cannot
subsist
in
that
unity
without
there
be
Pastours
and
Sheep
;
some
to
teach
,
and
others
to
receive
the
truths
which
they
are
to
believe
;
guides
,
and
people
,
to
be
guided
;
and
unless
these
pastours
and
guides
succeed
one
another
,
without
interruption
to
the
end
,
for
governing
and
guiding
believers
.
Now
that
is
not
to
be
seen
but
in
the
Catholick
Church
,
by
the
Union
that
all
these
particular
Churches
and
their
Bishops
have
with
him
whom
they
own
for
their
Head
.
For
in
what
time
soever
these
Churches
began
to
be
planted
,
some
sooner
,
some
later
,
they
may
ascend
,
by
virtue
of
that
Union
,
through
a
perpetual
Succession
,
from
Pastours
to
Pastours
,
and
from
Bishops
to
Bishops
,
till
they
come
to
him
whom
Jesus
Christ
hath
given
them
for
Head
.
And
because
St.
Peter
is
he
,
as
we
shall
presently
see
;
it
is
evident
,
that
it
is
by
that
that
they
are
his
Successours
;
since
by
the
Union
which
they
have
with
the
Bishop
of
Rome
their
Head
,
who
,
in
a
streight
line
,
succeeds
to
St.
Peter
,
they
mount
up
,
without
interruption
,
by
a
continuity
and
collateral
Succession
,
even
to
that
Apostle
,
as
all
the
branches
of
a
Tree
are
united
to
the
root
in
oblique
and
indirect
lines
,
by
the
union
with
the
trunk
and
body
of
that
Tree
.
But
we
must
now
consider
the
rights
and
prerogatives
of
St.
Peter
,
who
was
the
first
Bishop
of
Rome
.
CHAP.
IV.
Of
the
Primacy
of
St
,
Peter
,
and
that
he
hath
been
established
by
Jesus
Christ
head
of
the
Vniversal
Church
.
I
Shall
not
enlarge
in
a
long
discussion
of
this
point
,
which
the
great
and
large
volumes
that
so
many
learned
men
of
the
past
and
present
age
have
composed
for
clearing
of
it
,
have
drained
,
in
alledging
all
that
solidly
can
be
said
,
as
to
this
Article
of
our
Faith
,
on
which
depends
that
perfect
unity
,
which
we
avow
to
be
essential
to
the
Church
.
I
shall
onely
say
what
all
Catholicks
agree
in
,
that
Jesus
Christ
chose
St.
Peter
,
amongst
all
his
Apostles
,
to
give
him
,
not
onely
the
Primacy
of
order
,
honour
and
rank
,
by
assigning
him
the
first
place
,
as
one
chief
in
dignity
amongst
his
equals
;
and
in
those
gifts
,
talents
and
graces
which
are
inseparable
from
the
Apostleship
and
Episcopacy
;
but
also
the
Primacy
of
Jurisdiction
,
Power
and
Authority
over
all
believers
in
the
whole
Church
,
of
whom
he
appointed
him
head
.
This
they
learn
from
the
Gospel
,
in
that
famous
passage
of
the
sixteenth
Chapter
of
St.
Matthew
,
where
St.
Peter
,
having
answered
for
all
the
Apostles
to
our
Saviour
,
who
had
asked
them
,
what
they
thought
of
him
,
Thou
art
the
Christ
the
Son
of
the
living
God
:
our
heavenly
Lord
,
commending
his
faith
,
said
to
him
,
Blessed
art
thou
,
Simon
Bar-jona
:
for
flesh
and
bloud
hath
not
revealed
it
unto
thee
,
but
my
father
which
is
in
heaven
.
And
I
say
unto
thee
that
thou
art
Cephas
(
that
is
to
say
,
in
the
Syriack
Tongue
,
a
Stone
)
and
upon
this
rock
I
will
build
my
Church
:
and
the
gates
of
hell
shall
not
prevail
against
it
.
And
I
will
give
unto
thee
the
Keyes
of
the
kingdom
of
heaven
;
and
whatsoever
thou
shalt
bind
on
earth
,
shall
be
bound
in
heaven
;
and
whatsoever
thou
shalt
loose
on
earth
,
shall
be
loosed
in
heaven
.
Most
of
the
holy
Fathers
,
especially
those
that
were
before
the
Council
of
Nice
,
interpret
to
the
person
of
St.
Peter
,
these
words
,
and
upon
that
rock
I
will
build
my
Church
,
according
to
the
reference
that
they
must
necessarily
have
to
those
which
go
before
,
I
say
unto
thee
that
thou
art
Cephas
;
that
is
to
say
a
Stone
or
Rock
.
32.
Origen
.
in
Ep.
14.
hom.
5.
Cypr.
Epist.
71.
p.
73.
ad
Jabaium
.
Hilar.
lib.
6.
de
Trinit.
Greg.
Nist
.
in
opera
de
adv.
Domini
.
Ambros
.
in
cap.
2.
Ep.
ad
Eph.
Chrysost
.
in
Matt.
15.83
.
&
in
cap.
1.
Ep.
ad
Gal.
Hier.
in
Matth.
c.
6.
August
.
in
Joan.
Tract.
124.
There
are
others
,
particularly
since
the
Council
of
Nice
,
who
,
to
confute
the
impiety
of
the
Arians
,
have
understood
them
of
that
illustrious
confession
of
Faith
that
St.
Peter
made
,
when
he
said
,
Thou
art
the
Christ
,
the
Son
of
the
living
God
;
and
some
have
referred
them
to
Jesus
Christ
himself
,
who
is
the
foundation
and
corner
Stone
,
of
which
St.
Paul
saith
,
That
no
man
can
lay
another
than
that
which
is
already
laid
,
which
is
Jesus
Christ
.
But
besides
,
that
the
same
Authours
say
elsewhere
,
that
the
Church
is
founded
on
St.
Peter
,
it
is
easie
to
reconcile
all
these
opinions
together
,
which
,
without
any
difficulty
,
may
be
reduced
to
one
,
that
results
from
all
the
three
,
by
saying
,
that
these
words
ought
to
be
understood
of
the
person
of
St.
Peter
,
confessing
Jesus
Christ
to
be
the
Son
of
the
living
God
.
It
is
evident
,
that
these
three
interpretations
naturally
resolve
into
this
,
which
comprehends
the
Faith
of
the
Divinity
of
Jesus
Christ
,
the
confession
of
that
Faith
,
and
the
person
who
made
that
confession
.
Now
seeing
the
Church
is
the
Society
of
true
Christians
,
and
that
the
first
object
of
the
Faith
of
Christians
,
as
Christians
,
Jesus
Christ
;
by
the
same
it
is
,
that
Jesus
Christ
is
the
first
foundation
of
the
Church
,
and
that
no
other
than
he
can
be
laid
,
for
grounding
and
establishing
the
Faith
of
Christianity
.
Moreover
,
as
it
is
not
enough
to
be
a
true
Christian
,
to
believe
in
Jesus
Christ
,
In
fine
,
besides
Faith
and
the
publick
profession
of
it
,
the
Church
also
,
which
is
the
Kingdom
of
Jesus
Christ
,
must
be
well
governed
.
For
that
purpose
,
he
hath
appointed
in
it
Apostles
,
Prophets
,
Evangelists
,
Pastours
and
Teachers
,
that
they
may
labour
in
perfecting
the
Saints
,
according
to
the
functions
of
their
Ministery
,
for
edifying
of
the
body
of
Jesus
Christ
.
And
thence
it
is
,
that
because
of
that
illustrious
confession
of
the
Divinity
of
the
Son
of
God
,
which
St.
Peter
made
in
name
of
all
the
Apostles
,
he
established
him
the
foundation
of
the
Ministery
and
Government
of
the
Church
,
by
giving
him
the
oversight
and
authority
over
all
the
rest
,
who
are
subordinate
to
him
,
in
their
functions
and
inferiour
Ministeries
,
as
to
their
Head
.
Wherefore
Jesus
Christ
immediately
after
said
to
him
,
giving
him
that
supream
power
and
authority
in
his
Church
.
I
will
give
unto
thee
the
Keyes
of
the
kingdom
of
heaven
;
and
whatever
thou
shalt
bind
upon
earth
,
shall
be
bound
in
heaven
;
and
whatsoever
thou
shalt
loose
upon
earth
,
shalt
be
loosed
in
heaven
.
And
that
promise
,
which
could
not
fail
of
being
accomplished
,
was
then
fulfilled
,
when
the
Son
of
God
,
after
his
resurrection
,
said
to
him
thrice
,
Feed
my
sheep
.
I
know
,
that
according
to
the
sentiment
of
the
Fathers
,
and
principally
of
St.
Augustine
,
he
spake
these
words
unto
him
,
as
to
one
who
was
the
Figure
of
the
Church
,
with
relation
to
all
the
Apostles
,
and
their
Successours
the
Bishops
,
who
are
also
the
foundations
and
pillars
of
the
Church
,
according
to
St.
Paul
,
and
to
whom
Jesus
Christ
hath
said
,
de
laps
.
Hier.
l.
1.
cont.
Jovin
.
August
.
Con.
2.
in
Psal.
30.
&
in
Psal.
86.
that
whatsoever
they
shall
bind
upon
Earth
,
shall
be
bound
in
Heaven
,
and
whatsoever
they
shall
loose
upon
Earth
,
shall
be
loosed
in
Heaven
.
But
there
is
this
difference
betwixt
Saint
Peter
and
all
the
rest
,
that
when
he
speaks
to
all
in
common
,
he
gives
them
that
which
is
common
to
all
the
Apostles
,
and
wherein
they
are
all
equal
,
as
the
power
of
administring
Sacraments
,
teaching
all
Nations
,
baptizing
,
forgiving
sins
,
and
what
belongs
to
the
other
Apostolical
functions
.
And
when
he
applies
himself
particularly
to
Saint
Peter
,
73.
Hieronym
.
adv.
Jovinian
l.
2.
Optat.
cont.
Parmen.
l.
2.
he
gives
him
that
which
is
proper
to
himself
,
speaking
to
him
in
the
singular
number
,
for
setling
in
his
Church
,
the
unity
whereof
he
makes
him
the
principle
and
foundation
,
to
which
all
the
rest
must
have
a
reference
,
that
they
may
be
but
one
,
by
the
union
which
they
ought
necessarily
to
have
with
their
Head
,
without
which
they
neither
are
,
nor
can
doe
any
thing
.
For
as
St.
Peter
was
the
first
that
publickly
confessed
the
Divinity
of
Jesus
Christ
,
which
he
had
by
revelation
,
and
that
the
rest
knew
it
not
but
by
his
means
,
and
that
they
answered
onely
by
his
mouth
,
joyning
with
him
on
that
great
occasion
:
So
Jesus
Christ
,
in
consideration
of
that
primacy
of
Confession
,
hath
given
him
the
primacy
over
all
the
rest
,
making
him
their
head
,
and
that
one
,
that
original
,
foundation
and
principle
of
unity
,
upon
which
he
hath
built
the
Church
,
in
regard
of
its
government
.
So
that
although
all
the
rest
received
Immediately
from
Christ
the
power
of
binding
and
loosing
,
and
of
governing
their
Churches
,
yet
they
cannot
exercise
it
but
by
virtue
of
the
union
which
they
have
with
St.
Peter
,
without
which
they
would
continue
no
longer
in
unity
,
nor
by
consequent
in
the
Church
.
And
it
is
upon
that
that
the
Primacy
of
Saint
Peter
is
founded
,
and
that
he
is
next
to
Jesus
Christ
,
and
not
as
he
is
,
by
his
own
power
and
virtue
,
but
by
commission
,
the
foundation
and
head
of
the
Church
.
The
Protestants
,
who
,
by
a
deplorable
Schism
,
not
without
Heresie
,
have
gone
out
of
the
unity
of
the
Church
,
by
making
separation
from
the
Chair
of
St.
Peter
,
which
is
the
principle
,
original
and
centre
thereof
;
have
,
in
vain
,
disputed
this
Doctrine
,
with
all
their
force
,
untill
this
present
.
I
shall
not
here
undertake
a
refutation
of
their
objections
,
whereby
they
pretend
to
overthrow
it
,
and
whereof
the
weakness
hath
been
made
appear
,
in
a
vast
number
of
great
and
learned
Answers
that
have
been
made
to
them
.
But
to
avoid
disputing
,
which
is
unseparable
from
the
opposing
of
arguments
to
arguments
,
for
refuting
adversaries
;
and
that
I
may
onely
make
use
of
that
great
maxime
,
which
alone
I
am
to
employ
in
this
Treatise
,
I
shall
onely
say
in
one
word
,
that
if
we
consult
Antiquity
,
we
shall
find
,
by
tracing
it
to
the
first
Ages
of
the
Church
,
that
it
hath
ever
constantly
believed
that
Primacy
of
St.
Peter
.
This
is
easily
proved
by
the
testimonies
of
almost
all
the
holy
Fathers
,
Martyr
.
de
consum
.
mundi
.
Tertul.
de
praes.
c.
22.
Iren.
Origen
in
Ep.
ad
R.
c.
6.
Cypr.
lib.
de
unti
.
Eccl.
Epiph.
in
Anchor
.
Amb.
in
Luc.
c.
10.
Greg.
Naz.
or
.
26.
Hilar.
in
Matth.
c.
16.
Hier.
adv.
Jovin
.
l.
2.
Optat.
Melev
.
cont
.
Parmen.
l.
2.
Cyrill
.
Alex.
in
Joan
.
c.
12.
August
.
in
Joan.
tr.
11.36
.
Ep.
161.
who
,
in
an
infinite
number
of
places
in
their
Works
,
say
,
That
he
is
the
Rock
and
Foundation
of
the
Church
;
that
his
Chair
is
the
chief
Chair
,
to
which
all
the
rest
must
unite
;
that
he
hath
the
Supreme
power
to
take
care
of
the
flock
of
the
Son
of
God
;
that
he
hath
received
the
Primacy
,
to
the
end
that
the
Church
might
be
one
;
that
he
is
the
first
,
the
chief
and
the
head
of
the
Apostles
;
that
he
is
the
inspectour
of
all
the
Universe
;
he
,
to
whom
Jesus
Christ
hath
committed
the
disposition
of
all
things
,
And
that
supereminent
dignity
of
St.
Peter
was
so
well
known
,
even
of
the
Pagans
,
in
Antiquity
,
that
Porphyrius
,
one
of
their
greatest
Philosophers
,
upbraided
the
Christians
,
as
St.
Jerome
informs
us
,
that
their
St.
Paul
was
so
rash
,
as
to
have
dared
to
reprove
the
Prince
of
the
Apostles
,
and
his
Master
.
Desinat
incessere
novitas
vetustatem
.
After
all
,
it
is
so
evident
,
that
Jesus
Christ
,
who
will
have
his
Church
to
continue
to
the
end
of
the
World
,
hath
given
St.
Peter
the
Primacy
and
Supreme
dignity
of
visible
Head
of
the
Church
,
for
himself
and
Successours
,
in
that
Principal
Chair
which
that
great
Apostle
fixed
at
Rome
,
that
it
would
be
superfluous
to
attempt
to
prove
it
.
For
if
it
had
been
so
confined
to
his
Person
,
that
it
descended
not
to
his
Successours
,
it
would
follow
,
that
after
the
death
of
St.
Peter
,
the
Church
was
fallen
,
that
it
had
no
longer
that
Principle
of
unity
,
which
makes
it
one
;
that
it
was
no
more
but
a
body
without
a
head
,
and
a
ruinous
building
without
a
foundation
.
Besides
,
Is
it
not
well
known
that
it
is
an
order
naturally
fixed
in
lawfull
Successions
,
that
Kings
and
other
Princes
,
and
their
Officers
,
in
the
Civil
State
;
Bishops
,
Metropolitans
,
Primates
and
Patriarchs
,
nay
,
and
Ministers
amongst
our
Protestants
,
succeed
to
the
rights
and
powers
of
their
Predecessours
?
But
though
we
had
no
such
convincing
reasons
,
Agath
.
Iren.
l.
3.
cont.
Valent
.
Cyprian
.
ad
Corn.
Ep.
55.
&
l.
de
unitat
.
Optat.
contra
Parm.
l.
2.
Vincent
.
Lirin
.
lib.
contra
Haer.
c.
3.
Hier.
ad
Dam.
August
.
de
duab
.
Ep.
Pelag.
l.
1.
c.
1.
&
Ep.
92.162
.
Chrysost
.
Ep.
1.
ad
Innoc.
Prosper
.
de
voc.
gent.
l.
8.
c.
6.
St.
Leo.
St.
Gregor.
Theodoret.
Socrates
.
Sozom.
&
alii
passim
.
yet
it
would
be
enough
to
say
,
that
all
the
same
evidences
of
Antiquity
that
have
given
testimony
to
the
Primacy
of
St.
Peter
,
and
to
his
supreme
power
in
the
Universal
Church
,
have
also
by
common
consent
attributed
it
,
upon
the
same
words
of
Jesus
Christ
,
to
the
Bishops
of
Rome
,
who
are
the
Successours
of
the
Prince
of
Apostles
.
There
is
nothing
more
ordinary
in
the
Councils
and
Fathers
,
where
the
same
things
that
are
said
of
the
Primacy
of
St.
Peter
,
and
of
the
Prerogatives
of
his
Chair
at
Rome
,
are
in
formal
terms
most
frequently
found
repeated
to
express
the
Primacy
of
the
Popes
,
their
super-intendance
in
the
Universal
Church
,
and
the
superiority
of
their
Chair
,
and
of
the
Church
of
Rome
,
to
which
they
declare
that
all
the
rest
ought
to
be
united
as
Lines
to
their
Centre
,
and
as
to
the
source
of
Sacerdotal
Unity
.
And
that
's
the
reason
why
we
call
the
Universal
Church
,
the
Roman-Catholick
and
Apostolick
Church
,
because
all
particular
Churches
,
of
which
that
great
body
is
constituted
,
must
be
united
in
communion
with
the
Pope
of
Rome
their
Head
,
that
so
they
may
be
Members
of
the
true
Church
of
Jesus
Christ
,
which
is
no
ways
one
,
but
by
that
union
which
maketh
its
perfect
unity
.
I
have
,
me
thinks
,
made
it
hitherto
clear
enough
,
according
to
all
Antiquity
opposite
to
the
novelty
of
our
Protestants
,
what
is
the
belief
of
Catholicks
concerning
St.
Peter
and
of
his
Successours
in
his
Bishoprick
of
Rome
.
We
must
now
in
order
examine
,
sticking
close
to
Antiquity
against
all
Novelty
,
what
Prerogatives
and
Rights
that
Primacy
gives
to
Popes
,
what
it
is
that
all
Catholicks
agree
in
,
and
wherein
it
is
that
they
differ
about
that
point
;
and
prove
by
uncontroverted
matters
of
Fact
,
without
disputation
,
what
Antiquity
,
which
ought
to
direct
our
belief
,
in
spight
of
all
the
attempts
of
Novelty
,
hath
believed
concerning
points
of
that
importance
.
CHAP.
V.
Concerning
the
rights
and
advantages
that
the
Primacy
gives
to
the
Bishop
of
Rome
over
all
other
Bishops
.
I
Think
that
point
cannot
better
be
decided
than
by
the
Decree
of
the
Council
of
Florence
in
the
year
1439.
when
that
famous
re-union
was
made
betwixt
the
Latin
and
Greek
Churches
,
after
many
celebrated
conferences
and
great
contests
that
happened
there
during
the
space
of
fifteen
months
,
betwixt
the
learnedst
men
of
both
Churches
about
that
Subject
and
other
controverted
points
.
This
is
the
definition
of
the
Council
.
Item
,
we
define
that
the
Holy
Apostolick
See
,
and
the
Pope
of
Rome
have
the
Primacy
over
all
the
world
;
that
the
Pope
of
Rome
is
the
Successour
of
St.
Peter
Prince
of
the
Apostles
;
that
he
is
the
true
Vicar
of
Jesus
Christ
,
and
Head
of
all
the
Church
,
the
Father
and
Teacher
of
all
Christians
;
and
that
our
Lord
Jesus
Christ
hath
given
him
,
in
the
person
of
St.
Peter
,
full
power
of
feeding
,
ruling
and
governing
the
universal
Church
,
in
the
manner
specified
in
the
Acts
of
Councils
,
and
holy
Canons
.
For
it
is
precisely
so
in
the
Greek
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
in
the
Latin
,
Juxta
eum
modum
qui
&
in
Actis
Conciliorum
&
in
Sacris
Canonibus
continetur
:
As
it
is
to
be
read
in
Blondus
Secretary
to
Pope
Eugenius
,
Albertus
Pighius
his
fourth
Book
of
the
Hierarchy
.
That
is
to
say
in
English
,
To
govern
the
Church
in
the
manner
which
is
found
expressed
in
the
Acts
of
the
Councils
,
and
in
the
Holy
Canons
;
not
as
Abraham
of
Candie
hath
very
ill
rendered
it
,
quemadmodum
etiam
,
which
gives
it
a
quite
contrary
sense
to
the
intention
and
words
of
the
Council
,
as
will
manifestly
appear
in
another
place
of
this
Treatise
.
At
present
it
is
enough
that
we
know
,
according
to
that
Council
,
that
the
Primacy
of
the
Pope
entitles
him
to
the
inspection
of
all
that
concerns
the
government
and
welfare
of
the
Church
in
general
,
which
is
more
than
any
Bishop
of
what
dignity
soever
he
may
be
can
challenge
.
For
the
power
that
other
Bishops
have
by
Divine
Right
to
govern
the
Church
,
reaches
not
beyond
their
Dioceses
:
but
that
of
the
Pope
,
as
Head
of
the
Church
Universal
,
extends
every
where
,
when
the
good
of
all
Believers
in
general
is
concerned
;
of
whom
he
is
to
take
the
care
;
And
that
supreme
dignity
gives
him
a
great
many
rights
,
which
none
but
he
alone
can
enjoy
.
To
him
application
is
made
to
have
resolutions
in
difficulties
that
may
arise
in
matters
concerning
Faith
,
He
alone
hath
the
right
of
calling
Councils
for
Spiritual
Affairs
,
and
to
preside
in
them
personally
,
or
by
his
Legates
,
I
say
he
hath
that
right
,
without
speaking
of
matter
of
Fact
,
which
is
under
debate
in
respect
of
some
Councils
,
and
cannot
prejudice
his
Primacy
.
For
though
he
hath
not
presided
in
the
first
Council
of
Constantinople
,
which
perhaps
neither
did
he
call
,
and
that
it
be
most
certain
that
he
did
not
call
the
fifth
,
nor
presided
in
it
,
though
he
was
at
Constantinople
,
where
that
Council
was
held
:
yet
it
is
not
to
be
doubted
but
he
might
have
done
both
the
one
and
the
other
,
if
he
had
pleased
,
seeing
that
in
the
Letter
which
the
Patriarch
Entychius
wrote
to
him
for
obtaining
of
that
Council
,
praesidente
nobis
vestrâ
beatitudine
,
and
not
residente
nobiscum
,
as
the
Minister
Junius
hath
corrupted
it
,
by
a
correction
made
of
his
own
head
,
against
the
clear
sense
of
the
following
words
.
Besides
,
is
it
not
past
all
controversie
that
the
Pope
presided
by
his
Legates
in
the
Council
of
Chalcedon
,
as
he
hath
done
in
almost
all
the
others
which
have
been
held
since
?
For
I
speak
not
here
of
the
great
Council
of
Nice
,
nor
of
that
of
Ephesus
,
because
,
as
I
conceive
,
I
have
elsewhere
proved
by
invincible
Arguments
,
not
onely
against
our
Protestants
,
but
also
against
the
sentiments
of
some
Catholick
Doctours
,
that
the
Popes
by
their
Legates
presided
in
them
,
nay
,
and
that
they
called
them
,
as
to
what
relates
to
the
Spiritual
Authority
which
they
have
over
the
Bishops
;
as
the
Emperours
,
to
whose
rights
Kings
and
Christian
Princes
have
succeeded
,
may
call
Councils
in
regard
of
Temporals
,
by
that
sovereign
power
which
they
have
received
from
God
over
their
Subjects
,
in
virtue
whereof
they
may
oblige
their
Bishops
to
assemble
in
a
certain
place
,
either
within
or
without
their
Territories
,
there
to
treat
of
matters
purely
spiritual
,
wherein
they
meddle
not
,
but
as
protectours
of
the
Church
,
in
causing
the
Decrees
and
Canons
of
these
Councils
which
strike
not
at
the
Rights
of
their
Crown
,
to
be
put
in
execution
.
It
is
certain
then
that
the
Popes
,
as
Heads
of
the
Church
,
have
right
to
call
general
Councils
,
and
to
preside
in
them
.
Moreover
,
seeing
the
Pope
in
that
quality
,
Epist.
ad
Victric
.
St.
Leo.
Ep.
82.
Cap.
Car.
Mag.
lib.
c.
187.
Hincmar
.
ad
Nicol.
1.
Flodo
.
Hist.
Eccl.
Rom.
l.
3.
Gerson
de
Protestant
.
Eccl.
Cons.
8.
is
without
dispute
,
above
every
Bishop
of
what
Dignity
soever
he
may
be
,
and
above
all
particular
Churches
and
Synods
:
Appeals
may
be
made
from
all
these
Bishops
and
Synods
to
his
Tribunal
.
It
belongs
to
him
to
judge
of
greater
Causes
,
such
as
those
which
concern
the
Faith
,
and
that
are
doubtfull
,
universal
Customs
,
the
deposing
of
Bishops
,
and
some
others
which
I
have
observed
elsewhere
,
the
decision
whereof
belongs
and
ought
to
be
referred
to
him
.
In
that
manner
the
Inferiour
Judges
appointed
by
Moses
according
to
the
advice
of
Jethro
,
Hence
it
is
also
that
the
Pope
hath
right
to
judge
,
yet
always
according
to
the
disposition
of
the
Canons
,
of
the
causes
of
Bishops
,
Metropolitans
,
Primates
and
Patriarchs
.
This
appears
clearly
by
the
judgment
in
the
case
of
St.
Athanasius
,
Constantinople
,
Marcellus
Primate
of
Ancyra
,
Asclepas
Bishop
of
Gaza
,
and
Lucius
Bishop
of
Adrianople
:
whom
Pope
Julius
restored
to
their
Sees
,
from
which
they
had
been
illegally
Deposed
;
and
by
the
case
of
Denis
Patriarch
of
Alexandria
,
who
being
accused
,
de
sent
.
Dionys.
defended
himself
in
writing
before
the
Pope
;
in
a
word
,
by
an
infinite
number
of
other
instances
in
all
ages
of
the
Church
,
which
may
be
seen
in
my
Treatise
of
the
judgment
of
the
causes
of
Bishops
.
I
shall
onely
mention
one
which
wonderfully
sets
off
that
supreme
Authority
of
the
Pope
.
After
the
death
of
Epiphanins
,
Besides
,
that
naughty
man
was
both
a
frank
Heretick
,
and
great
Cheat.
For
though
he
was
not
onely
Eutychian
,
but
also
the
head
of
those
Hereticks
,
This
without
doubt
is
one
of
the
most
illustrious
marks
,
and
one
of
the
strongest
proofs
of
the
Authority
of
the
Holy
See
,
and
of
the
Primacy
of
the
Pope
,
that
ever
was
seen
in
the
Church
.
The
Emperour
who
loved
Anthimius
,
and
thought
himself
obliged
in
honour
to
protect
him
,
as
being
his
Creature
,
solicited
on
his
behalf
;
and
by
his
earnestness
in
the
Affair
,
made
it
apparent
that
he
intended
to
maintain
him
.
Theodora
who
was
more
concerned
still
than
the
Emperour
in
the
preservation
of
her
Patriarch
,
employed
all
her
Artifices
,
and
spared
neither
offers
,
prayers
nor
threats
,
to
shake
the
constancy
of
a
Pope
whom
she
saw
resolved
to
make
use
of
the
power
which
he
had
received
from
Jesus
Christ
for
the
good
of
the
Church
.
The
Empire
was
then
in
a
most
flourishing
state
;
the
Emperour
shining
in
glory
.
After
the
defeat
of
the
Vandals
in
Africa
;
Constantinople
in
great
splendour
;
Anthimius
most
powerfull
through
the
favour
of
his
Prince
,
and
the
Grandeur
and
Majesty
of
the
Patriarchal
See
of
the
Imperial
City
,
where
he
thought
himself
too
well
fixed
,
to
fear
that
he
could
be
turned
out
.
Rome
on
the
contrary
being
no
more
the
Seat
of
the
Empire
,
since
it
was
fallen
under
the
Dominion
of
the
Herules
and
Goths
;
retained
now
nothing
that
was
great
,
besides
its
own
ruines
and
name
.
The
Church
of
Rome
Tyrannically
opprest
by
these
Barbarians
,
was
,
if
I
dare
say
so
,
in
the
chains
of
the
Ostrogoths
,
who
used
it
like
a
slave
.
The
Pope
forced
to
comply
under
the
haughty
commands
of
Theodatus
,
who
sent
him
to
negotiate
his
affairs
in
the
East
,
so
little
esteemed
by
that
Barbarian
,
and
so
poor
,
that
he
was
obliged
to
sell
the
Plate
of
his
Church
,
to
raise
money
for
this
Voyage
,
was
almost
all
alone
at
Constantinople
,
without
a
Court
,
without
Cardinals
,
without
Train
,
without
Equipage
,
without
support
,
and
onely
upheld
by
his
spiritual
power
,
which
was
not
backed
by
any
of
those
glorious
marks
,
that
at
present
renders
the
Pontifical
Majesty
so
venerable
to
all
the
world
.
Nevertheless
in
that
condition
he
pronounces
two
thundering
sentences
against
the
Patriarch
Anthimius
:
4.
Marcell
.
in
Chron.
Liber
in
Brev.
c.
2.
Vict.
Tun.
in
Chron.
one
upon
the
spot
,
whereby
by
reason
of
his
manifest
intrusion
,
he
deposes
him
from
his
Patriarchship
,
and
puts
the
Priest
Mennas
in
his
place
,
whom
he
himself
consecrated
Bishop
and
Patriarch
of
Constantinople
;
and
the
other
shortly
after
,
for
the
Crime
of
Heresie
,
of
which
he
was
strongly
suspected
guilty
,
ordaining
that
if
he
cleared
himself
not
of
it
,
by
obeying
the
holy
Canons
,
he
should
also
be
deposed
from
his
Bishoprick
of
Trabizonde
.
And
seeing
the
holy
Pope
died
the
same
year
,
that
sentence
was
the
year
following
put
in
execution
,
in
a
Council
held
by
Mennas
at
Constantinople
,
And
which
is
still
more
wonderfull
,
Justinian
acknowledging
that
Supreme
Authority
of
the
Pope
,
to
which
he
submitted
and
joyning
thereto
his
own
,
as
Protectour
of
the
Canons
,
for
causing
that
to
be
put
in
execution
,
made
against
Anthimius
that
famous
constitution
,
which
is
to
be
seen
in
his
two
and
fourtieth
Novel
,
in
the
tenth
collation
of
his
Authenticks
,
wherein
he
positively
says
that
he
hath
been
justly
Deposed
by
the
Pope
,
as
well
because
he
had
intruded
,
But
before
I
conclude
,
I
must
,
upon
occasion
of
this
Council
of
Constantinople
under
Mennas
,
shew
the
Prodigious
ignorance
of
Calvin
,
in
relation
to
the
History
of
the
Ancient
Church
.
I
have
said
in
the
History
of
Calvinism
,
and
I
say
it
again
that
that
man
having
never
entered
the
Schools
of
Divinity
,
understood
nothing
at
all
in
that
Sacred
Science
;
which
is
a
Key
absolutely
necessary
for
unlocking
the
sentiments
and
sentences
of
the
Holy
Fathers
,
that
contain
the
Principles
of
true
Theology
;
as
they
are
to
be
found
in
a
lovely
order
in
the
Master
of
Sentences
.
But
it
is
to
be
confessed
that
his
ignorance
appears
incomparably
more
pitifull
,
when
he
undertakes
to
prove
his
new
Opinions
by
Church
History
,
in
which
he
was
never
versed
.
Take
this
as
an
evident
proof
of
it
.
This
Innovatour
,
who
strikes
chiefly
at
the
Primacy
of
the
Pope
,
says
in
that
place
,
for
overthrowing
it
,
Inst.
l.
4.
c.
7.
that
Mennas
presided
in
the
fifth
Council
,
and
that
the
Pope
being
called
to
it
,
did
not
contest
with
him
about
the
place
of
Honour
,
but
without
difficulty
suffered
the
Patriarch
of
Constantinople
to
preside
therein
.
Ridiculous
mistake
!
Mennas
was
dead
long
before
the
fifth
Council
was
called
,
which
was
held
in
the
Seven
and
twentieth
year
of
the
Empire
of
Justinian
,
as
Calvin
,
Now
if
it
be
alledged
,
for
excuse
of
that
mistake
,
that
Calvin
,
by
that
Council
,
means
the
other
which
was
held
by
Mennas
,
yet
that
makes
him
but
still
ridiculous
.
For
,
besides
,
that
that
particular
Council
is
very
different
from
that
which
is
called
the
Fifth
,
and
which
holds
that
rank
amongst
the
General
Councils
:
the
onely
Pope
that
was
at
Constantinople
,
in
the
time
of
Mennas
,
to
wit
,
St.
Agapetus
was
dead
before
that
Council
,
wherein
Mennas
calls
him
,
And
had
that
Pope
been
still
alive
,
How
durst
Mennas
have
pretended
to
the
first
place
in
his
presence
,
he
,
whom
that
Pope
had
made
Patriarch
,
who
protests
in
the
same
Council
,
that
he
is
subject
to
the
Holy
See
,
and
who
knows
the
thoughts
of
the
Emperour
Justinian
,
By
the
same
defect
of
knowledge
,
accompanied
with
a
ridiculous
boldness
,
that
he
may
strip
the
Pope
of
his
Primacy
,
he
takes
Nice
in
Thracia
,
for
Nicoea
in
Bithynia
;
Pope
Julius
for
Silvester
;
the
first
place
for
the
last
,
in
citing
Sozomene
,
who
,
beginning
by
this
Man
,
Such
was
the
ignorance
of
the
head
of
our
Protestants
in
Ecclesiastical
History
.
I
do
not
at
all
wonder
at
it
;
for
that
was
none
of
his
study
.
But
I
am
astonished
to
see
,
that
men
of
wit
and
learning
dance
to
his
Pipe
,
in
that
they
implicitely
assent
to
his
ignorance
in
Antiquity
,
when
in
the
systeme
of
his
heresie
,
he
rejects
matters
that
are
manifestly
authorised
by
Tradition
and
History
,
which
is
the
Court
of
Record
of
it
;
nay
,
even
when
he
traces
it
back
to
the
Primitive
Ages
of
the
Church
,
wherein
they
are
forced
to
confess
,
that
it
was
in
its
purity
.
There
are
evident
proofs
of
this
in
the
History
of
the
Fathers
and
Councils
,
where
,
setting
aside
some
frivolous
superstitions
of
weak
people
,
which
we
condemn
,
it
may
be
seen
,
that
the
ancient
Church
believed
and
did
,
what
Catholicks
believe
and
practise
concerning
the
Eucharist
,
the
Sacrifice
of
the
Mass
,
the
seven
Sacraments
,
the
Consistency
of
Grace
with
Free-will
,
the
Authority
of
Tradition
,
the
Invocation
of
Saints
,
Churches
dedicated
and
consecrated
to
God
in
memory
of
them
,
the
Veneration
of
their
Relicks
and
Images
,
Prayer
for
the
dead
,
the
Fasts
of
Lent
and
of
the
Ember
weeks
,
the
distinction
of
Holy
days
and
working
days
,
that
of
the
Habits
of
Lay-men
and
Church-men
,
the
single
life
of
the
Clergy
,
Vows
,
Sacred
Ceremonies
in
the
administration
and
use
of
the
Sacraments
,
and
in
publick
Worship
,
Divine
Worship
in
Greek
all
over
the
East
,
and
in
the
Latine
Tongue
in
the
West
,
though
in
most
Provinces
this
was
not
understood
but
by
the
Learned
;
in
a
word
,
concerning
all
that
distinguishes
us
from
Protestants
,
but
especially
Calvinists
.
This
the
famous
Cardinal
Perron
made
out
by
unquestionable
testimonies
,
in
his
Reply
to
the
King
of
Great
Britain
,
where
he
shews
,
the
conformity
of
the
Ancient
Catholick
Church
with
ours
,
in
the
Eighteenth
Chapter
of
the
first
Book
,
and
throughout
the
whole
Third
,
Fourth
,
Fifth
and
Sixth
Books
of
that
Learned
Work
.
And
to
which
also
David
Blondel
,
a
Man
incomparably
more
able
than
Calvin
,
especially
in
the
knowledge
of
Antiquity
,
thought
it
not
fit
to
make
an
Answer
in
that
overgrown
Volume
which
he
wrote
against
the
Reply
,
and
wherein
he
thought
it
convenient
to
begin
his
pretended
refutation
onely
at
the
Three
and
twentieth
Chapter
of
the
first
Book
;
and
to
end
it
with
the
Four
and
thirtieth
of
the
same
Book
.
But
to
pass
by
the
Protestants
,
against
whom
I
pretend
not
to
Dispute
;
It
is
enough
to
me
,
that
hitherto
,
without
any
disputation
,
I
have
proved
by
Antiquity
alone
,
the
Primacy
of
St.
Peter
,
and
of
the
Popes
his
successours
in
the
Chair
of
Rome
,
and
the
Prerogatives
and
Rights
which
are
inseparable
from
that
Primacy
,
wherein
all
Catholicks
agree
.
However
,
it
is
very
well
known
,
that
at
present
,
they
are
not
all
of
the
same
mind
,
as
to
certain
other
Prerogatives
,
which
some
grant
,
and
others
will
not
allow
to
him
;
and
especially
these
four
,
which
are
,
Infallibility
,
Superiority
over
a
General
Council
,
the
Absolute
Power
of
Governing
the
Church
independantly
of
the
Canons
,
and
the
Direct
or
Indirect
Power
over
Temporals
.
And
therefore
I
must
now
,
without
deviating
from
my
Principle
drawn
from
Antiquity
,
make
appear
,
without
disputing
and
reasoning
,
but
as
a
bare
Relater
of
the
sentiments
of
the
Councils
and
Fathers
,
nay
and
of
the
Popes
themselves
,
what
venerable
Antiquity
hath
always
believed
concerning
these
points
.
CHAP.
VI.
The
Question
stated
concerning
the
Infallibility
of
the
Pope
.
THE
Question
here
is
not
to
know
,
whether
the
Pope
,
as
a
private
Doctour
,
and
onely
giving
his
opinion
and
thought
of
a
point
of
Doctrine
,
concerning
Faith
and
Manners
,
may
be
deceived
:
for
it
was
never
doubted
,
but
that
in
that
quality
he
speaks
onely
as
another
Man
,
and
that
by
consequent
through
the
weakness
and
infirmity
which
is
incident
to
all
Men
,
he
is
subject
to
Errour
,
according
to
the
saying
of
the
Psalmist
,
Omnis
homo
mendax
.
Nor
is
it
the
question
,
neither
to
enquire
,
whether
he
be
infallible
when
he
pronounces
from
the
Chair
of
the
Universal
Church
,
jointly
,
with
the
Members
that
are
subject
to
him
as
to
their
head
,
whether
it
be
in
a
General
Council
where
he
presides
in
person
,
or
by
his
Legats
,
or
with
the
consent
of
the
greatest
part
of
Catholick
Churches
and
Bishops
.
For
as
we
all
allow
,
that
Jesus
Christ
hath
given
the
gift
of
Infallibility
to
his
Church
,
and
to
a
Council
which
represents
it
,
for
determining
Sovereignly
,
by
the
Word
of
God
,
the
differences
that
might
arise
amongst
Catholicks
concerning
these
points
of
Doctrine
:
so
we
do
confess
,
that
when
the
Pope
speaks
and
decides
in
that
manner
,
according
to
which
he
may
say
,
Visum
est
Spiritui
Sancto
&
nobis
;
his
words
and
decisions
are
Oracles
,
and
he
can
in
no
ways
be
deceived
.
As
to
this
there
is
no
disagreement
amongst
Catholicks
.
The
question
then
that
may
be
debated
,
is
to
know
,
whether
when
he
speaks
from
his
Chair
of
Rome
,
as
the
Master
and
Teacher
of
all
Believers
,
and
having
well
examined
the
point
in
hand
,
in
several
Congregations
,
his
Consistory
,
or
his
Synod
of
his
Suffragans
,
of
his
Cardinals
and
Doctours
,
nay
,
and
having
consulted
Universities
,
and
by
most
publick
and
solemn
Prayers
begg'd
the
assistance
of
the
Holy
Ghost
;
he
teaches
all
Christians
,
defines
,
proposes
to
the
whole
Church
,
by
a
Bull
or
Constitution
,
what
Christians
are
to
believe
;
whether
,
I
say
,
when
he
pronounces
in
this
manner
,
he
be
Infallible
or
not
,
and
whether
his
Judgment
given
and
declared
in
that
manner
,
may
not
be
corrected
by
an
Universal
Council
.
And
this
,
methinks
,
is
all
that
can
be
said
,
in
clear
and
formal
terms
,
as
to
the
state
of
this
formal
question
.
And
it
is
the
very
same
,
about
which
all
Catholick
Doctours
do
not
agree
.
For
most
part
of
the
Doctours
on
t'other
side
of
the
Alpes
,
especially
the
famous
Cardinals
Cajetan
,
Baronius
and
Bellarmine
,
and
all
the
Authours
who
have
followed
them
,
will
have
the
Pope
in
that
case
,
when
he
declares
solemnly
to
all
Believers
,
by
his
Constitutions
,
what
they
are
to
believe
,
as
to
any
controverted
point
,
to
be
no
ways
liable
to
a
mistake
.
On
the
contrary
,
an
infinite
number
of
the
most
noted
Doctours
of
their
time
,
as
Gerson
,
Major
,
Almanus
,
the
Faculty
of
Theologie
of
Paris
so
often
and
so
publickly
praised
by
the
Popes
,
and
all
France
,
as
it
is
even
acknowledged
by
the
Doctours
Navarr
,
Victoria
and
John
Celaia
Spaniards
;
Denis
the
Carthusian
,
Tostatus
Bishop
of
Avila
in
his
Commentaries
upon
St.
Matthew
,
and
in
the
second
part
of
his
Defensorium
,
Thomas
Illyrius
a
Cordelier
,
in
his
Buckler
against
Luther
,
which
he
dedicated
to
Pope
Adrian
VI.
The
Cardinals
of
Cusa
,
of
Cambray
,
and
of
Florence
,
the
Bishops
of
France
in
their
Assembly
representing
the
Gallican
Church
,
Aeneas
Sylvius
before
he
was
Pope
,
Pope
Adrian
VI.
when
he
was
Professour
at
Louvain
,
in
his
Commentary
upon
the
Fourth
of
the
Sentences
,
which
he
caused
to
be
reprinted
at
Rome
when
he
was
Pope
,
without
any
alterations
,
and
a
thousand
other
most
Catholick
Doctours
of
the
Universities
of
France
,
Germany
,
Poland
,
and
of
the
Low
Countries
,
who
have
all
very
well
defended
the
Primacy
of
the
Pope
;
all
these
,
I
say
,
maintain
,
that
he
is
not
Infallible
,
if
he
do
not
pronounce
in
a
General
Council
,
or
with
the
consent
of
the
Church
.
The
diversity
of
Sentiments
amongst
Catholicks
about
that
Subject
,
is
then
a
matter
of
fact
not
to
be
question'd
.
But
what
part
are
we
best
to
take
in
this
dispute
,
as
the
most
rational
and
best
grounded
?
that
's
a
question
which
I
ought
not
to
answer
,
according
to
the
design
I
have
taken
,
and
the
method
that
I
have
proposed
to
my self
in
this
Treatise
.
I
shall
onely
then
barely
relate
what
hath
been
believed
as
to
that
in
Antiquity
,
and
I
shall
do
it
without
touching
at
the
matter
of
Right
,
but
onely
faithfully
producing
uncontroverted
matters
of
fact
,
which
make
appear
what
the
belief
of
the
Ancient
Church
was
concerning
that
Point
.
CHAP.
VII
.
What
Antiquity
hath
concluded
from
St.
Peter's
being
reprehended
by
St.
Paul
.
THAT
Action
which
was
of
great
importance
,
and
which
notwithstanding
is
not
mentioned
by
St.
Luke
in
the
Acts
of
the
Apostles
,
is
related
by
St.
Paul
himself
,
in
a
very
few
,
but
very
significant
words
.
But
when
Peter
,
says
he
,
Galatians
,
was
come
to
Antioch
,
I
withstood
him
to
the
face
,
because
he
was
to
be
blamed
.
For
before
that
certain
came
from
James
,
he
did
eat
with
the
Gentiles
:
but
when
they
were
come
,
he
withdrew
,
and
separated
himself
,
fearing
them
which
were
of
the
circumcision
.
And
the
other
Jews
dissembled
likewise
with
him
,
insomuch
that
Barnabas
also
was
carried
away
with
their
dissimulation
.
But
when
I
saw
that
they
walked
not
uprightly
,
according
to
the
truth
of
the
Gospel
,
I
said
unto
Peter
,
if
thou
being
a
Jew
,
livest
after
the
manner
of
Gentiles
,
and
not
as
do
the
Jews
,
why
compellest
thou
the
Gentiles
to
live
as
do
the
Jews
.
It
is
evident
,
that
St.
Paul
in
that
place
rebukes
St.
Peter
,
and
that
sharply
too
,
and
that
he
not
onely
relates
what
he
said
unto
him
upon
that
occasion
,
but
also
assures
us
,
that
St.
Peter
was
to
be
blamed
,
and
consequently
had
erred
.
Now
,
wherein
had
he
erred
according
to
Saint
Paul
?
It
was
not
that
he
had
lived
with
Jews
according
to
the
Law
of
Moses
,
The
truth
is
,
some
of
these
new
Christians
amongst
the
Jews
,
Jesus
Christ
,
were
obliged
to
be
Circumcised
,
if
they
were
not
so
before
,
and
to
observe
the
Law
of
Moses
,
without
which
they
could
not
be
saved
.
St.
Paul
and
St.
Barnabas
,
who
at
that
time
still
Preached
the
Gospel
at
Antioch
,
with
all
their
might
withstood
those
false
Apostles
,
and
taught
the
contrary
.
But
when
those
poor
Christians
of
Gentilism
saw
that
the
Prince
of
the
Apostles
,
who
had
far
greater
authority
than
St.
Paul
had
,
wholly
changed
his
conduct
after
the
arrival
of
these
Jews
;
that
he
ate
no
more
of
meats
prohibited
by
the
Law
;
and
that
those
of
Antioch
,
who
were
converted
from
Judaism
,
and
even
Barnabas
,
who
was
before
for
the
liberty
of
the
Gospel
,
did
the
same
as
Saint
Peter
did
,
and
separated
from
them
,
they
thought
that
they
onely
did
so
,
because
it
was
in
reality
found
that
these
legal
observations
were
necessary
to
Salvation
,
and
that
they
were
obliged
to
keep
them
as
well
as
the
Jews
.
And
that
made
St.
Paul
tell
Saint
Peter
,
that
he
compelled
the
converted
Gentiles
to
Judaise
,
because
,
by
his
example
,
which
is
a
stronger
and
far
more
persuasive
argument
than
words
are
,
he
gave
them
to
know
,
that
for
all
they
were
Christians
,
yet
they
were
still
obliged
to
observe
the
Law
of
Moses
,
which
is
contrary
to
the
Gospel
of
Jesus
Christ
,
whose
yoke
is
easie
,
and
who
by
the
New
Law
of
Grace
hath
put
us
in
the
perfect
liberty
of
the
Sons
of
God
.
And
therefore
Saint
Paul
on
that
occasion
said
,
That
St.
Peter
,
and
those
who
adhered
to
him
in
that
conduct
which
made
the
converted
Gentiles
to
err
,
walked
not
uprightly
according
to
the
truth
of
the
Gospel
.
Si
verum
scripfit
Paulus
,
verum
est
quod
Petrus
tunc
non
ingrediebatur
ad
veritatem
Evangelit
,
id
ergo
faciebat
quod
facere
non
debebat
.
Epist.
19.
ad
Hier.
c.
2.
Petro
dicenti
quod
fieri
non
debebat
.
l.
6.
contra
Donat.
c.
2.
Take
the
words
of
St.
Austine
concerning
that
action
of
St.
Peter
,
in
three
or
four
passages
of
his
works
,
where
he
plainly
calls
it
an
errour
.
St.
Paul
,
saith
he
,
was
obliged
publickly
to
reprove
Saint
Peter
,
that
he
might
cure
all
the
rest
by
that
remedy
;
for
an
errour
that
did
hurt
to
the
publick
,
was
not
to
be
rebuked
privately
.
If
St.
Paul
said
true
,
says
he
in
another
place
.
Saint
Peter
walked
not
then
according
to
the
truth
of
the
Gospel
,
and
did
what
he
ought
not
to
have
done
.
It
maketh
nothing
to
the
purpose
,
to
say
,
as
St.
Jerome
hath
done
,
that
all
that
was
but
a
design
laid
betwixt
St
Peter
and
St.
Paul
,
to
bring
the
Jews
to
their
duty
,
by
letting
them
see
,
that
their
Protectour
St.
Peter
submitted
to
that
reprimand
of
St.
Paul
.
Besides
,
that
that
way
of
proceeding
suiteth
very
ill
with
the
temper
of
St.
Paul
,
and
agrees
not
at
all
with
his
words
;
that
dissimulation
no
ways
justifies
Saint
Peter
,
and
makes
St.
Paul
an
Accomplice
in
his
fault
.
For
it
is
not
at
all
lawfull
to
dissemble
in
such
a
manner
,
as
that
the
dissimulation
becomes
the
cause
of
a
great
scandal
and
stumbling-block
,
St.
Austine
then
who
valiantly
oppugns
that
opinion
which
so
little
favours
those
two
great
Apostles
,
and
who
alledges
for
himself
St.
Ambrose
and
St.
Cyprian
,
is
so
persuaded
that
St.
Peter
on
that
occasion
erred
,
that
he
makes
use
of
that
Instance
to
excuse
the
errour
of
St.
Cyprian
concerning
the
Baptism
of
Hereticks
,
which
he
reckoned
to
be
invalid
.
If
St.
Peter
,
c.
1.
Peter
,
saith
he
,
could
compell
the
Gentiles
to
Judaize
,
contrary
to
the
rule
of
truth
which
the
Church
hath
since
followed
,
Why
might
not
St.
Cyprian
compell
Hereticks
and
Schismaticks
to
be
Re-baptized
,
contrary
to
the
rule
of
truth
,
which
the
whole
Church
hath
observed
since
?
And
elsewhere
he
makes
use
of
the
same
instance
,
to
condemn
that
errour
of
St.
Cyprian
:
I
admit
not
,
says
he
,
that
Doctrine
of
Cyprian
,
though
I
be
incomparably
inferiour
to
that
great
Man
;
as
though
I
be
incomparably
less
than
St.
Peter
,
yet
I
admit
not
,
neither
doe
what
he
did
,
in
compelling
the
Gentiles
to
Judaize
.
An
infinite
number
of
great
Men
have
in
that
followed
St.
Augustine
,
as
the
Master
and
chief
of
the
Doctours
:
but
at
present
I
shall
onely
produce
one
,
whose
authority
far
surpasses
that
of
all
the
rest
.
And
that
is
Pope
Pelagius
II.
who
,
following
the
example
of
St.
Austine
,
in
relation
to
St.
Cyprian
,
acknowledges
,
and
,
at
the
same
time
,
excuses
the
errour
of
Pope
Vigilius
,
by
that
of
St.
Peter
.
It
is
a
very
remarkable
matter
of
fact
.
Take
it
thus
.
After
that
wicked
Nestorius
had
been
condemned
in
the
Council
of
Ephesus
,
some
of
his
party
published
certain
Writings
of
Theodore
of
Mopsuestia
,
Jesus
Christ
,
he
understood
two
distinct
Persons
.
But
seeing
that
errour
was
not
expressed
in
such
formal
termes
,
that
all
men
might
discover
it
,
and
that
besides
,
this
same
Theodore
had
,
in
his
life-time
,
been
held
in
great
veneration
:
that
,
as
it
commonly
happens
,
occasioned
great
debates
;
some
,
as
John
Patriarch
of
Antioch
,
saying
that
there
was
nothing
to
be
found
fault
with
in
his
Book
:
Others
,
who
were
headed
by
Rabula
Bishop
of
Edessa
,
maintaining
,
that
it
contained
pure
Nestorianism
a
little
disguised
.
This
dispute
growing
hotter
after
the
death
of
Rabula
,
Ibas
,
who
succeeded
him
in
the
Bishoprick
of
Edessa
,
taking
a
course
quite
contrary
to
his
Predecessour
,
wrote
a
long
Letter
to
Maris
Persan
a
Nestorian
Heretick
,
wherein
he
thought
it
not
enough
to
give
great
praises
to
Theodore
,
but
inveighs
also
sharply
against
St.
Cyrill
of
Alexandria
,
the
scourge
of
Nestorianism
,
though
at
the
same
time
he
condemns
the
Doctrine
of
Nestorius
;
whether
he
spake
sincerely
,
or
that
he
would
thereby
caution
himself
against
the
process
that
might
have
been
brought
against
him
,
for
that
he
had
so
openly
declared
for
Theodore
.
The
truth
is
,
sometime
after
he
was
accused
in
the
famous
Council
of
Chalcedon
,
where
that
Letter
was
produc'd
against
him
,
Nevertheless
,
seeing
these
three
Writings
,
which
are
very
well
known
by
the
famous
name
of
the
Three
Chapters
,
so
much
talked
of
,
favoured
Nestorianism
,
and
that
that
Heresie
is
directly
opposite
to
that
of
Eutyches
,
which
admits
indeed
but
one
person
,
but
also
,
but
one
nature
in
Jesus
Christ
.
The
Emperour
Justinian
was
easily
persuaded
,
that
if
these
Three
Chapters
were
condemned
,
the
Catholicks
might
be
reconciled
with
the
Acephali
,
who
were
a
remnant
of
Eutychians
.
Three
Chapters
,
p.
Ration
.
l.
7.
c.
7.
which
was
signed
by
Mennas
and
the
other
Patriarchs
of
the
East
;
and
to
render
that
condemnation
still
more
authentick
,
seeing
he
was
at
that
time
Master
of
Italy
,
having
driven
the
Goths
out
of
it
,
he
made
Pope
Vigilius
come
to
Constantinople
,
that
he
might
oblige
him
to
sign
it
as
the
other
Patriarchs
of
the
East
had
done
.
There
is
nothing
in
History
more
extraordinary
,
than
the
fortune
of
that
Pope
.
His
ambition
at
first
made
him
Anti-Pope
,
having
got
himself
to
be
chosen
by
the
interest
of
the
Empress
Theodora
,
who
put
him
in
the
place
of
Sylverius
the
lawfull
Pope
,
Three
Chapters
,
in
Chron.
and
to
approve
the
faith
of
Anthimius
,
as
he
did
.
And
therefore
Sylverius
,
for
all
he
was
banished
,
diacon
.
l.
17.
and
recalled
the
Condemnation
of
the
Three
Chapters
,
which
indeed
were
contrary
to
the
Eutychians
,
but
also
bordering
upon
the
other
extreme
,
mightily
favoured
the
Nestorians
.
In
this
condition
was
he
then
when
the
Emperour
called
him
to
Constantinople
to
approve
the
Condemnation
of
the
Three
Chapters
.
He
had
much
adoe
to
resolve
upon
it
,
Vigilius
,
at
length
,
Three
Chapters
,
but
with
this
reserve
,
Saving
the
respect
and
submission
which
is
due
to
the
Council
of
Chalcedon
.
Justinian
not
satisfied
with
that
,
would
have
the
Pope
,
seeing
the
question
concerned
not
that
Council
,
which
had
not
examined
these
Books
,
to
condemn
them
absolutely
,
and
without
that
modification
,
lest
the
Nestorians
might
make
use
of
it
for
eluding
a
like
condemnation
.
But
Vigilius
,
who
was
always
loth
to
offend
that
Council
,
would
not
condescend
to
it
,
how
badly
soever
they
treated
him
to
oblige
him
to
doe
so
.
In
fine
,
after
many
debates
about
the
subject
,
Justinian
,
who
resolved
to
put
an
end
to
that
affair
,
for
restoring
peace
to
the
Church
,
caused
the
Fifth
Council
to
be
held
at
Constantinople
in
spight
of
Vigilius
,
Three
Chapters
,
and
forbids
to
condemn
them
.
But
notwithstanding
all
his
efforts
,
that
Council
,
where
he
would
not
assist
,
absolutely
condemned
them
;
and
because
Vigilius
would
not
consent
to
that
condemnation
,
he
was
banished
by
Justinian
,
who
some
time
after
gave
him
his
liberty
,
and
sent
him
home
to
his
See
,
because
once
more
changing
his
conduct
and
opinions
,
he
condemned
in
Writing
the
Three
Chapters
,
de
septom
Synodis
.
according
to
the
Decree
of
the
Council
;
and
that
was
the
fourth
and
last
time
that
he
had
changed
;
for
as
he
was
upon
his
return
to
Rome
,
However
,
this
last
change
did
not
cure
the
Schism
that
was
formed
in
the
Church
about
that
point
.
For
though
the
Successours
of
this
Pope
had
admitted
the
Decrees
of
that
Council
,
Three
Chapters
,
forbidding
all
Believers
to
condemn
them
;
and
though
Pelagius
II.
who
held
the
Holy
See
Two
or
three
and
twenty
years
after
Vigilius
,
did
all
he
could
to
persuade
and
bring
them
to
their
duty
,
and
to
undeceive
them
of
their
errour
,
he
could
never
succeed
in
it
.
For
they
always
alledged
,
Pelag.
11.
Ep.
7.
quae
est
tertia
ad
Episc.
Istriae
.
Dicentes
quod
in
causae
principio
,
&
sedes
Apostolica
per
Vigilium
Papam
,
&
omnes
Latinarum
Provinciarum
principes
,
damnationi
trium
capitulorum
fortiter
restiterunt
.
ibid.
Errorem
tarde
cognoverunt
&
tanto
eis
celerius
credi
debuit
,
quanto
eorum
constantia
,
quousque
verum
cognoscerent
à
certamine
non
quievit
.
ibid.
that
the
Roman
Church
had
formerly
Taught
them
the
contrary
of
what
they
would
have
them
at
present
confess
;
and
that
the
Holy
See
,
by
Pope
Vigilius
and
the
other
Bishops
of
the
West
,
when
that
cause
began
to
be
debated
,
had
vigorously
opposed
the
condemnation
of
these
Three
Chapters
.
Whereupon
that
wise
Pope
told
them
,
ingenuously
and
convincingly
,
That
for
that
very
reason
they
ought
to
condemn
them
,
because
that
vigorous
resistance
was
an
evident
sign
,
that
the
Romans
,
and
other
Occidentals
yielded
not
,
till
at
length
they
came
to
the
knowledge
of
the
truth
,
which
they
had
not
known
before
,
and
clearly
saw
that
they
had
been
mistaken
,
in
approving
and
maintaining
Writings
which
ought
to
be
condemned
;
and
he
adds
,
that
it
is
a
very
laudable
change
,
to
turn
from
errour
to
truth
.
He
moreover
confirms
that
Argument
by
the
examples
of
St.
Peter
and
St.
Paul
.
St.
Paul
,
long
resisted
the
truth
of
the
Gospel
,
and
was
the
most
zealous
asserter
of
Judaisme
against
the
Christians
,
whom
he
persecuted
.
By
that
he
proves
to
the
Jews
and
Gentiles
,
that
they
ought
to
embrace
Christianity
,
because
after
so
great
resistance
he
would
not
have
yielded
to
Jesus
Christ
,
if
he
had
not
clearly
known
the
truth
,
and
that
he
had
been
in
an
errour
before
.
St.
Peter
,
continues
he
,
Ab
eodem
Paulo
pestmodum
ratione
suscepta
cum
vidisset
quosdam
,
&c.
dixit
:
cur
tentatis
Deum
imponentes
jugum
,
&c.
held
long
for
the
necessity
of
the
legal
observations
,
compelling
the
Gentiles
to
Judaize
.
He
yielded
afterward
to
reason
and
truth
by
the
reproof
that
St.
Paul
gave
him
,
telling
him
,
that
he
walked
not
uprightly
according
to
the
truth
of
the
Gospel
.
After
that
,
changing
his
conduct
,
he
powerfully
withstood
those
,
who
,
in
the
Council
of
Jerusalem
,
would
have
subjected
Christians
to
the
yoke
of
the
Ancient
Law
.
Would
they
have
had
reason
then
to
have
said
to
him
,
when
they
saw
him
Teach
the
quite
contrary
to
what
he
had
Preached
before
,
We
will
not
hear
what
you
tell
us
at
present
,
because
you
formerly
Preached
to
us
quite
another
thing
?
Not
at
all
,
because
these
two
Apostles
having
long
resisted
the
truth
of
the
Gospel
,
each
in
his
way
,
and
at
length
followed
that
truth
,
changed
from
evil
to
good
.
So
,
goes
on
that
Pope
,
making
a
right
application
of
these
two
instances
,
to
the
point
of
the
Three
Chapters
,
The
Holy
See
ought
not
to
be
upbraided
with
a
change
,
since
after
it
hath
found
out
the
truth
which
it
searched
into
,
it
now
condemns
the
Three
Chapters
,
which
it
approved
before
it
found
the
truth
.
It
is
,
in
my
Judgment
,
very
clear
,
that
Pope
Pelagius
in
that
place
says
plainly
,
and
without
biass
,
that
as
St.
Peter
and
St.
Paul
had
erred
before
their
change
,
to
which
they
ought
to
adhere
,
so
Vigilius
was
mistaken
in
his
constitution
,
whereby
he
obliges
Believers
to
maintain
the
Doctrine
of
the
Three
Chapters
,
and
that
they
must
imitate
the
Holy
See
in
its
change
,
I
know
very
well
,
that
Cardinal
Baronius
says
,
and
labours
to
prove
in
his
Annals
,
that
St.
Peter
,
upon
that
occasion
,
erred
not
at
all
,
and
committed
not
the
least
fault
.
I
shall
not
undertake
to
refute
and
overthrow
his
Arguments
,
ad
Ann.
51.
n.
39.
as
some
think
they
have
done
with
very
little
difficulty
.
I
dispute
not
at
all
in
this
Treatise
,
where
I
am
onely
to
relate
matters
of
Fact
.
It
is
enough
then
that
I
say
;
It
's
true
that
that
great
Cardinal
is
of
that
Judgment
,
because
he
believed
Saint
Peter
to
be
infallible
;
In
the
mean
time
St.
Austine
,
so
far
from
believing
it
,
thought
he
erred
five
times
,
when
he
was
in
fear
of
being
drowned
,
and
our
Saviour
told
him
,
O
thou
of
little
faith
wherefore
didst
thou
doubt
?
when
he
would
have
diverted
him
from
suffering
for
us
,
and
was
rebuked
by
these
piercing
words
,
Get
thee
behind
me
Satan
;
When
he
cut
off
Malchus
his
Ear
,
and
three
times
denied
his
Master
;
and
last
of
all
,
when
he
fell
into
that
failing
for
which
St.
Paul
reproved
him
.
St.
Austine
then
,
St.
Ambrose
,
St.
Cyprian
,
Pope
Pelagius
,
and
even
St.
Paul
,
speak
positively
to
the
contrary
of
what
Baronius
says
,
as
I
have
just
now
demonstrated
.
This
has
made
learned
men
argue
from
St.
Austine
,
who
they
think
cannot
be
answered
:
Either
Saint
Paul
spoke
truth
,
when
he
said
St.
Peter
was
to
be
blamed
,
that
he
walked
not
uprightly
according
to
the
truth
of
the
Gospel
,
and
compelled
the
converted
Gentiles
to
Judaize
;
or
what
he
said
was
false
.
If
he
spoke
truth
,
it
is
then
true
,
that
St.
Peter
was
not
Infallible
,
since
he
actually
erred
in
that
particular
.
If
he
did
not
speak
truth
,
it
must
then
be
concluded
,
that
the
Epistle
to
the
Galatians
,
which
makes
a
part
of
H.
Scripture
,
is
not
the
Word
of
God
;
which
is
a
manifest
errour
in
matter
of
Faith
.
Again
,
when
St.
Paul
spake
in
that
manner
,
either
he
thought
as
he
spoke
,
or
did
not
.
If
he
believed
what
he
said
to
be
true
,
it
was
his
opinion
then
,
that
St.
Peter
was
not
Infallible
.
If
he
believed
it
not
,
then
must
he
in
the
same
Epistle
to
the
Galatians
,
wherein
he
protests
before
God
that
he
lied
not
,
have
told
a
lie
;
which
is
not
to
be
said
without
Blasphemy
,
since
what
he
writes
in
that
Epistle
is
the
Word
of
God
who
cannot
lie
.
And
thus
it
is
made
out
,
that
according
to
St.
Paul
,
those
great
Saints
,
and
that
wise
Pope
,
who
understood
himself
very
well
,
St.
Peter
was
guilty
of
a
notable
mistake
at
that
time
,
when
he
insinuated
to
the
Jews
and
Gentiles
that
they
were
obliged
to
keep
the
Law
of
Moses
:
which
the
Church
immediately
after
condemned
in
the
Council
of
the
Apostles
held
at
Jerusalem
.
For
it
is
to
be
observed
,
which
a
great
many
have
not
minded
,
that
,
as
that
Pope
whose
words
I
have
cited
,
does
expresly
say
,
it
was
before
that
Council
of
the
Apostles
that
St.
Peter
did
that
action
which
rendred
him
blame-worthy
.
And
who
does
not
see
that
he
had
been
incomparably
more
worthy
of
blame
and
reproof
,
if
,
as
Cardinal
Baronius
will
have
it
,
he
had
done
it
immediately
after
the
Decree
of
the
Council
,
which
had
just
then
defined
,
he
himself
having
subscribed
to
the
Decree
,
that
Christians
were
no
more
obliged
to
observe
those
legal
Rites
,
excepting
in
one
small
point
,
and
that
for
a
certain
time
;
and
that
after
he
had
spoken
so
well
on
that
subject
,
to
free
Christians
from
that
Yoke
,
he
should
have
again
endeavoured
to
subject
them
to
it
,
by
obliging
them
to
Judaize
?
That
would
have
been
so
strange
a
thing
,
and
so
unbeseeming
an
Apostle
,
and
the
Prince
of
Apostles
,
that
I
make
no
doubt
but
that
for
the
honour
that
is
due
to
him
,
it
is
far
better
to
follow
in
that
the
judgment
of
that
ancient
Pope
,
than
the
Opinion
of
this
Cardinal
who
lived
but
in
the
last
age
.
It
follows
then
from
these
matters
of
Fact
which
I
have
now
most
faithfully
related
,
that
a
great
Pope
,
and
those
Holy
Fathers
,
the
most
venerable
and
learned
of
Antiquity
,
have
not
believed
,
even
according
to
St.
Paul
,
that
St.
Peter
was
infallible
,
nor
by
consequent
that
the
Popes
who
have
no
greater
privilege
and
prerogative
than
St.
Peter
had
,
have
received
that
gift
of
Infallibility
.
2.
Chrys
.
hom.
79.
in
Matth.
24.
Cypr.
de
unit
.
Eccles.
Hier.
contra
Jovin
.
lib.
1.
Vt
Petrus
,
quando
ei
dictum
est
,
tibi
dabo
claves
,
in
figura
personam
gestabat
Ecclesiae
:
&
quando
dictum
est
,
pasce
oves
meas
,
Ecclesiae
quoque
personam
in
figura
gestabat
.
August
,
in
Psal.
108.
Tract.
1.118.129
.
in
Joan.
Ser.
de
4.
quaest.
apud
poss.
c.
5.
&
6.
Serm.
13.
sup.
Matth.
c.
2.
As
to
the
objections
that
are
drawn
from
the
words
of
Jesus
Christ
spoken
to
St.
Peter
,
Vpon
that
Rock
will
I
build
my
Church
;
I
will
give
thee
the
Keys
of
the
Kingdom
of
Heaven
;
I
have
prayed
for
thee
that
thy
faith
fail
not
;
feed
my
sheep
:
It
is
easie
to
answer
them
by
saying
that
,
according
to
the
common
interpretation
of
the
Fathers
,
and
especially
of
St.
Austine
,
they
were
spoken
to
St.
Peter
as
representing
the
Church
by
the
union
of
its
Pastours
with
him
as
with
their
Head
,
and
who
,
by
virtue
of
that
union
,
make
with
him
but
one
universal
Episcopacy
.
And
the
better
to
express
that
unity
,
he
applies
himself
and
speaks
to
one
onely
,
that
is
,
to
the
head
,
to
whom
he
gave
the
Primacy
over
the
rest
.
So
that
when
in
that
union
,
or
rather
that
unity
,
he
pronounces
and
defines
jointly
with
them
in
a
Council
,
or
with
consent
of
the
Church
by
her
Bishops
;
he
cannot
err
,
the
foundation
stands
always
sure
,
and
the
sheep
are
always
well
governed
and
well
fed
.
But
because
Cardinal
Bellarmine
,
and
those
who
follow
him
,
will
have
these
words
,
I
have
prayed
for
thee
,
Peter
,
that
thy
faith
fail
not
,
to
be
applied
absolutely
to
the
Person
of
St.
Peter
,
and
without
relation
to
the
Church
which
he
represents
by
virtue
of
his
Primacy
,
we
must
grant
them
what
they
pretend
.
For
,
the
truth
is
,
they
may
be
understood
also
in
that
sense
:
but
then
they
have
a
very
natural
and
literal
meaning
,
which
is
that
of
almost
all
the
ancient
Fathers
and
Interpreters
of
Holy
Scripture
,
who
say
that
in
this
place
our
Saviour
onely
spake
of
the
time
of
his
Passion
,
when
the
Apostles
were
to
be
terribly
tempted
,
as
he
himself
foretold
them
.
Then
addressing
himself
to
St.
Peter
,
told
him
that
he
had
prayed
for
him
,
not
that
he
might
not
commit
any
sin
of
Infidelity
,
for
he
committed
a
fearfull
one
against
the
confession
of
Faith
,
by
denying
his
Master
thrice
:
but
that
being
recovered
from
his
fall
,
he
might
not
lose
the
Faith
for
ever
,
that
by
the
example
of
his
Repentance
,
he
might
confirm
therein
his
Brethren
,
who
were
much
startled
and
shaken
;
and
that
afterwards
he
might
persevere
unto
the
end
.
Quid
enim
rogavit
,
nisi
perseverantiam
usque
in
finem
:
Aug.
de
Cor.
&
Ge.
c.
6.
Vt
non
periret
finaliter
.
Hug.
in
c.
22.
Luc.
Non
ut
Petrus
non
caderet
,
sed
ut
non
deficeret
,
quia
quamvis
reciderit
,
resurrexerit
.
Bonav
.
in
Luc.
Ne
penitus
extirpetur
,
aut
finaliter
deficiat
.
Dion
.
Carth.
in
Luc.
Vt
non
finaliter
deficiat
fides
tua
.
Albert.
Mag.
in
hunc
locum
.
This
is
the
common
interpretation
of
the
Holy
Fathers
,
and
particularly
of
St.
Chrysostome
,
and
Saint
Austine
,
who
often
make
use
of
that
passage
to
prove
the
necessity
of
praying
,
and
of
obtaining
grace
from
God
,
without
which
we
cannot
persevere
.
And
this
is
also
the
sense
that
Theophylact
,
Oecumenius
,
Euthymius
,
Cardinal
Hugo
,
Albertus
Magnus
,
St.
Thomas
,
St.
Bonaventure
,
Lyranus
,
Dionysius
Carthusianus
,
and
all
the
rest
of
the
most
famous
Interpreters
and
Divines
,
have
followed
as
being
the
true
literal
sense
.
It
is
evident
that
that
onely
agrees
with
the
time
of
the
Passion
,
and
the
Person
of
St.
Peter
alone
,
wherein
his
Successours
can
have
no
part
.
And
though
they
should
pretend
they
had
,
yet
that
would
not
hinder
but
that
they
might
fail
and
fall
as
St.
Peter
did
,
by
publishing
a
falshood
contrary
to
the
true
faith
;
which
is
more
against
the
duty
of
a
Pope
,
than
to
believe
an
Errour
without
publishing
it
.
CHAP.
VIII
.
What
follows
Naturally
from
the
great
debate
that
Pope
Victor
had
with
the
Bishops
of
Asia
.
THere
had
been
for
a
long
time
very
different
Customs
in
the
Church
about
the
Celebration
of
the
Festival
of
Easter
,
and
the
observation
of
the
Fast
which
ought
to
go
before
that
holy
day
.
For
all
over
the
West
,
according
to
the
practice
observed
from
the
beginning
in
the
Church
of
Rome
,
that
Festival
was
kept
on
Sunday
,
which
is
the
day
of
our
Saviour's
Resurrection
.
But
the
Churches
of
Asia
founded
by
the
Apostle
St.
John
,
24.
Hieron
.
de
script
.
c.
44.
Exod.
12.
Hieron
.
de
script
.
in
Polychr
.
some
of
their
Neighbours
,
and
many
other
Churches
of
the
East
,
kept
it
always
the
fourteenth
of
the
Moon
of
March
,
as
the
Passover
is
appointed
to
be
kept
in
Exodus
,
and
according
to
the
Tradition
which
they
had
received
from
St.
John
.
As
to
the
Fast
that
is
to
be
observed
before
Easter
,
there
was
still
a
greater
diversity
in
the
Customs
established
in
several
places
.
hist.
l.
5.
c.
24.
For
some
fasted
but
one
day
before
that
Feast
,
as
we
do
on
the
Vigile
of
Christmas
and
of
Whitsunday
;
others
fasted
two
days
;
some
who
were
numerous
fasted
longer
,
and
many
observed
punctually
the
Fourty
days
fast
of
Lent
.
This
is
so
true
,
that
St.
Polycarp
Bishop
of
Smirna
being
come
to
Rome
,
under
the
Pontificat
of
Saint
Anicetus
,
these
two
great
Saints
,
in
a
long
conference
which
they
had
about
the
celebration
of
the
Feast
of
Easter
,
did
what
they
could
mutually
,
to
draw
one
another
over
to
their
party
;
and
seeing
both
remained
stedfast
in
their
opinions
,
St.
Polycarp
,
saying
always
,
that
he
had
from
St.
John
his
Master
the
custom
that
was
observed
in
his
Church
,
and
St.
Anicetus
affirming
,
that
that
which
was
followed
at
Rome
,
and
in
the
Western
Churches
,
was
derived
from
St.
Peter
,
they
could
never
agree
upon
the
matter
.
Yet
that
hindred
not
but
that
they
still
lived
together
in
great
amity
,
and
in
the
same
communion
,
insomuch
that
the
Pope
,
to
doe
honour
to
St.
Polycarp
,
That
good
intelligence
continued
always
betwixt
the
Popes
and
Asiatick
Bishops
,
Polycrates
,
who
was
at
that
time
Bishop
of
Ephesus
,
held
also
a
Council
with
his
brethren
about
the
same
subject
,
and
answering
in
name
of
all
by
a
Synodal
Letter
,
to
Pope
Victor
,
and
his
Bishops
,
he
says
,
That
what
the
Asiaticks
did
,
had
been
religiously
observed
by
the
Apostles
St.
Philip
and
St.
John
,
And
seeing
Victor
still
persisted
in
his
threats
,
and
that
he
would
by
all
means
Excommunicate
the
Asiaticks
if
they
obeyed
not
:
Anicetus
,
Pius
,
Hyginus
,
Telesphorus
and
Sixtus
,
who
,
though
they
,
as
well
as
he
,
had
observed
a
quite
different
custome
from
that
of
the
Bishops
of
Asia
,
yet
never
treated
them
as
Hereticks
for
that
,
nor
forbore
to
communicate
with
them
in
a
perfect
union
.
Hieron
.
de
script
.
Eccles.
c.
24.
But
notwithstanding
all
these
Remonstrances
,
Victor
was
still
of
the
mind
that
they
ought
to
be
Condemned
.
Nay
,
there
are
some
who
affirm
,
that
he
did
actually
condemn
and
thunder
an
Anathema
against
them
.
However
it
be
,
it
is
certain
that
they
would
not
submit
to
his
Ordinances
,
that
the
custome
of
their
Churches
,
concerning
the
Feast
of
Easter
was
allowed
them
,
and
that
they
who
observed
it
were
not
reputed
Hereticks
,
This
being
so
,
it
is
evident
to
all
Men
,
that
neither
these
Bishops
of
Asia
and
of
the
East
,
nor
St.
Irenaeus
and
the
Gallican
Church
,
nor
the
Bishops
of
other
Countries
,
who
wrote
so
smartly
to
Pope
Victor
in
favour
of
these
Eastern
Churches
,
did
believe
the
Pope
to
be
Infallible
.
For
had
they
believed
it
,
it
is
certain
on
the
one
hand
,
that
these
Asiaticks
would
have
submitted
to
the
Decree
of
the
Pope
,
as
they
afterwards
submitted
to
that
of
a
Council
,
because
they
believed
,
as
all
other
Catholicks
doe
,
that
a
Council
is
Infallible
;
and
on
the
other
hand
,
it
is
very
clear
,
that
St.
Irenaeus
,
and
so
many
other
Bishops
would
not
have
written
,
as
they
did
to
Pope
Victor
,
and
found
fault
with
his
conduct
:
For
they
never
questioned
but
that
those
who
refused
to
obey
an
Infallible
Tribunal
,
ought
to
be
condemned
and
punished
.
It
was
not
then
believed
in
the
Church
,
that
the
Pope
had
the
gift
of
Infallibility
,
though
he
might
make
a
Decree
for
the
instruction
of
all
believers
.
CHAP.
IX
.
What
inference
is
to
be
made
from
that
famous
contest
that
happened
betwixt
the
Pope
,
St.
Stephen
,
and
St.
Cyprian
,
concerning
the
Baptism
of
Hereticks
.
THis
famous
question
that
hath
made
so
much
noise
in
the
Church
,
was
fourty
years
before
St.
Cyprian
,
solemnly
examined
in
a
Council
held
in
Africa
by
Agrippinus
Bishop
of
Carthage
;
Vincentius
Lirinensis
hath
Written
,
that
that
same
Agrippinus
was
the
first
,
who
,
contrary
to
the
custome
of
the
Universal
Church
,
and
the
determination
of
his
Brethren
,
thought
that
Hereticks
ought
to
be
Re-baptised
.
But
saving
the
honour
and
respect
that
is
due
to
so
great
a
Man
,
it
is
evident
he
was
mistaken
.
For
besides
that
the
Bishops
of
Africa
and
Numidia
,
Prescriptions
against
Hereticks
,
fourteen
years
before
the
Council
of
Agrippinus
,
says
therein
very
plainly
,
that
their
Baptism
is
not
valid
:
Clemens
Alexandrinus
,
who
flourished
in
the
same
time
,
also
rejects
the
Baptism
of
Hereticks
:
which
shews
,
that
it
was
the
doctrine
and
custome
of
the
Church
of
Alexandria
,
the
chief
and
most
illustrious
Church
,
next
to
that
of
Rome
.
So
that
Agrippinus
,
and
the
Bishops
of
Africa
and
Numidia
,
whom
he
assembled
in
a
Council
to
determine
that
Question
,
are
not
the
first
who
established
that
Custome
and
Disipline
,
which
appoints
all
Hereticks
,
who
return
into
the
bosome
of
the
Church
to
be
Re-baptized
.
Probably
it
may
be
objected
by
some
,
that
what
these
ancient
Authours
say
,
ought
onely
to
be
understood
of
the
Hereticks
of
their
times
,
who
,
all
of
them
,
blaspheming
against
the
most
Holy
Trinity
,
Baptized
not
in
the
Name
of
the
Father
,
Son
and
Holy
Ghost
,
and
that
therefore
their
Baptism
was
null
;
which
is
most
true
.
But
the
reason
whereupon
they
ground
the
nullity
of
the
Baptism
of
Hereticks
,
to
wit
,
that
they
are
strangers
,
without
the
Pale
of
the
Church
,
&c.
Tertull.
de
praescrip.
Quos
extraneos
utique
testatur
ipsa
ademptio
communicationis
.
Id.
de
Baptis
.
Trajicies
aquam
alienam
?
&c.
Clem.
Alex
.
and
that
we
are
forbidden
to
have
any
commerce
with
them
,
proves
manifestly
,
that
what
they
said
ought
to
be
understood
of
all
sorts
of
Hereticks
,
both
present
and
to
come
,
because
they
are
all
out
of
the
Pale
of
the
Church
.
Now
seeing
some
considerable
time
after
the
Council
of
Agrippinus
,
Novation
,
who
was
the
first
Anti-pope
.
caused
Catholicks
who
followed
the
party
of
the
true
Pope
Cornelius
to
be
Re-baptized
,
the
Question
concerning
the
Baptism
of
Hereticks
was
argued
afresh
in
Africa
,
where
it
was
put
,
Whether
or
not
the
Novatian
Schismaticks
,
who
returned
to
the
Church
,
ought
to
be
Re-baptized
.
Numid
.
ap
Cypr.
Epist.
70.
Whereupon
St.
Cyprian
having
assembled
a
Provincial
Council
at
Carthage
,
it
was
there
declared
,
that
since
no
body
can
be
lawfully
Baptized
out
of
the
Church
,
there
was
a
necessity
of
Re-baptizing
Hereticks
and
Schismaticks
,
those
excepted
,
who
,
having
been
Baptized
in
the
Catholick
Church
,
The
Bishops
of
Numidia
who
had
received
the
Decree
of
the
Council
of
Agrippinus
,
Apud
Cypr.
&
ap.
August
.
l.
6.
&
7.
de
Bapt.
had
been
polluted
by
the
profane
Baptism
of
Hereticks
and
Schismaticks
,
ought
to
be
Re-baptised
:
which
was
also
confirmed
in
a
third
Council
,
wherein
were
present
the
Bishops
of
Mauritania
,
with
those
of
Africa
and
Numidia
.
Pope
Stephen
,
though
his
Predecessours
had
not
opposed
the
Council
of
Agrippinus
,
but
left
the
Africans
in
the
possession
of
their
custome
,
thought
that
he
ought
to
condemn
it
as
contrary
to
Apostolical
Tradition
.
And
thereupon
,
Hist.
l.
6.
c.
5.
in
two
Letters
which
he
Wrote
to
the
Africans
,
he
made
a
Decree
quite
contrary
to
that
of
St.
Cyprian
,
and
of
those
three
Councils
.
These
are
the
proper
terms
of
the
Decree
of
the
Pope
,
which
we
have
in
the
Epistles
of
St.
Cyprian
,
for
the
Letters
of
St.
Stephen
have
not
come
to
our
hands
.
If
any
one
return
to
us
from
what
Heresie
soever
it
be
,
let
nothing
be
innovated
,
and
let
nothing
be
done
but
what
Tradition
authorises
;
that
is
to
say
,
that
hands
be
onely
laid
upon
him
,
to
reconcile
him
by
repentance
.
There
is
nothing
more
opposite
than
those
two
Decrees
,
Stephanus
Baptismum
Christi
in
nullo
iterandum
esse
censebat
,
&
hoc
facientibus
graviter
succensebat
.
August
.
l.
de
unic.
Baptis
.
c.
14.
declares
,
that
it
is
sufficient
,
and
forbids
any
Heretick
to
be
Re-baptised
.
This
St.
Austine
confirms
,
when
he
expresly
assures
us
,
that
Stephen
would
have
no
Heretick
to
be
Re-baptized
,
and
that
he
was
extreamly
offended
against
all
those
that
did
it
.
The
truth
is
,
Eusebius
in
his
History
remarks
,
that
the
true
state
of
that
great
Question
,
that
was
then
in
agitation
,
was
to
know
,
Whether
those
who
returned
from
any
Heresie
whatsoever
,
ought
to
be
Re-baptized
.
Indeed
,
if
one
would
stick
,
without
admitting
any
explication
,
to
the
natural
sense
of
these
words
of
Eusebius
,
A
quocunque
Haeresis
genere
;
Si
quis
à
quacunque
Haeresi
,
which
they
have
taken
according
to
the
strictness
of
the
Letter
.
But
it
is
to
be
confessed
ingenuously
,
that
as
Tradition
hath
always
rejected
the
Monstrous
Baptisms
of
some
Hereticks
,
which
may
be
seen
in
Epiphanius
,
who
Baptized
in
a
quite
different
manner
from
what
Jesus
Christ
prescribes
,
when
he
commanded
his
Apostles
to
Baptize
in
the
Name
of
the
Father
,
of
the
Son
,
and
of
the
Holy
Ghost
;
So
that
Holy
Pope
,
who
,
with
St.
Cyprian
,
rejected
all
these
false
Baptisms
,
would
onely
,
that
the
Baptism
administred
in
the
Name
of
the
Father
,
Son
and
Holy
Ghost
,
by
any
Hereticks
whatsoever
,
should
not
be
reiterated
.
And
certainly
,
without
necessity
of
alledging
any
other
proof
,
that
,
in
my
opinion
,
appears
evidently
,
by
that
testimony
of
St.
Augustine
,
which
I
have
just
now
cited
:
Stephanus
Baptismum
Christi
in
nullo
iterandum
esse
censebat
:
Pope
Stephen
thought
,
that
the
Baptism
of
Jesus
Christ
was
to
be
reiterated
in
no
Heretick
.
The
Question
was
onely
then
about
the
Baptism
of
Jesus
Christ
,
which
ordains
Baptism
to
be
administred
in
the
Name
of
the
Father
,
and
of
the
Son
,
and
of
the
Holy
Ghost
.
The
Romans
would
have
that
to
stand
good
by
what
Heretick
soever
it
had
been
conferred
;
and
the
Africans
maintained
that
it
was
null
,
if
it
was
conferred
by
Hereticks
out
of
the
Church
,
or
by
Schismaticks
.
And
this
is
the
precise
state
of
that
great
Controversie
,
betwixt
the
Pope
Saint
Stephen
and
St.
Cyprian
,
though
the
Decree
of
that
Pope
be
not
altogether
so
clearly
worded
as
that
of
St.
Cyprian
.
Now
this
Decree
which
the
Pope
grounded
wholly
upon
the
ancient
custome
of
the
Church
,
Epist.
ap
.
Cypr.
Epist.
75.
Dionys.
Alexand.
apud
Euseb.
l.
7.
hist.
c.
4.
&
6.
Firmilian
Bishop
of
Cesanea
in
Cappadocia
,
and
most
of
the
Bishops
of
Asia
adhered
unto
him
,
and
had
,
as
well
as
those
of
Africa
,
decided
against
the
Baptism
of
Hereticks
,
in
the
Councils
of
Iconium
and
Synnada
,
and
of
many
other
Cities
of
Asia
,
where
the
Bishops
of
Cappadocia
,
Cilicia
,
Galatia
,
Phrygia
,
and
other
Provinces
,
assembled
for
examining
that
Question
,
which
had
been
the
cause
of
so
great
a
difference
.
Denis
Patriarch
of
Alexandria
,
a
Man
of
extraordinary
merit
,
singular
learning
,
and
great
authority
,
Holy
Ghost
by
the
Imposition
of
hands
,
so
neither
can
they
Baptise
.
And
as
to
the
custome
that
was
objected
to
them
,
they
absolutely
denied
it
to
have
been
the
practice
of
the
Primitive
Church
,
nor
a
Tradition
derived
from
the
Apostles
;
but
on
the
contrary
,
said
,
that
theirs
was
Apostolical
,
and
that
their
practice
,
being
the
more
ancient
,
had
been
observed
time
out
of
mind
in
the
Church
.
Notwithstanding
all
these
reasons
,
the
Pope
continued
stedfast
in
the
resolution
he
had
taken
,
of
causing
his
Decree
to
be
observed
,
in
so
far
,
Cardinal
Baronius
concludes
from
these
words
of
the
Holy
Patriarch
,
that
the
Asiaticks
had
quitted
their
opinion
concerning
the
nullity
of
the
Baptism
of
Hereticks
.
But
without
doubt
that
is
an
evident
Anachronism
,
and
manifest
contradiction
,
which
that
great
Cardinal
had
not
leisure
to
mind
.
For
the
Patriarch
Denis
speaks
onely
here
of
what
these
Bishops
had
done
under
the
Pontificate
of
Pope
Cornelius
;
and
he
prays
Stephen
,
the
Successour
of
that
Pope
,
not
to
use
them
harshly
for
the
Judgment
they
are
of
,
that
the
Baptism
of
Hereticks
is
null
:
Them
,
says
he
,
who
under
his
Predecessour
condemned
the
Heresie
of
Novatian
.
Is
there
any
thing
clearer
,
than
that
Baronius
,
without
minding
it
,
hath
taken
the
Counter-sense
?
and
besides
,
Denis
of
Alexandria
would
have
had
care
not
to
call
an
opinion
,
which
he
believed
to
be
true
,
an
Heresie
.
Firmilian
then
,
and
the
Asiaticks
,
persisted
still
in
their
opinion
,
as
well
as
St.
Cyprian
,
the
Africans
and
their
successours
,
till
the
decision
of
a
General
Council
,
as
may
be
clearly
seen
in
an
hundred
passages
of
the
Books
of
St.
Austine
,
which
he
Wrote
concerning
Baptism
against
the
Donatists
.
I
know
that
St.
Jerome
says
,
in
the
Dialogue
against
the
Luciferians
,
that
the
Bishops
of
Africa
returned
to
the
ancient
custome
,
saying
,
What
do
we
doe
?
and
that
abandoning
St.
Cyprian
,
they
made
a
new
Decree
conform
to
that
of
Saint
Stephen
.
But
all
the
Learned
agree
,
that
that
holy
Doctour
,
who
Wrote
that
Dialogue
before
the
most
part
of
his
other
Works
,
had
taken
that
out
of
some
Apocryphal
Writings
,
such
as
that
which
bears
for
Title
,
The
Repentance
of
St.
Cyprian
;
and
was
declared
false
and
supposititious
,
in
a
Synod
held
at
Rome
Threescore
and
fourteen
years
before
the
death
of
St.
Jerome
.
For
,
to
be
short
,
the
quite
contrary
is
to
be
seen
in
the
Books
of
St.
Austine
that
I
have
just
now
alledged
,
in
the
Letter
of
Saint
Basil
to
Amphilochius
,
and
in
the
Eighth
Canon
of
the
first
Council
of
Arles
.
Now
,
if
during
the
life
of
Saint
Stephen
,
there
were
so
many
Bishops
who
refused
to
obey
his
Decree
,
there
were
as
many
that
opposed
it
after
his
death
.
For
the
Patriarch
Denis
of
Alexandria
Wrote
in
a
high
strain
to
Pope
Sixtus
the
Successour
of
St.
Stephen
,
hist.
c.
4.
exhorting
him
to
follow
a
conduct
contrary
to
that
of
his
Predecessour
,
and
not
to
break
,
as
he
had
done
,
with
so
many
Bishops
for
a
constitution
contrary
to
his
own
;
since
it
had
been
approved
in
several
Councils
;
Hieron
.
de
script
.
Ecclesias
.
in
Dionys.
and
St.
Jerome
himself
,
in
his
Treatise
of
Ecclesiastical
Writers
,
which
he
made
long
after
his
Dialogue
against
the
Luciferians
,
assures
us
,
that
that
great
Man
declared
openly
for
the
Doctrine
of
Saint
Cyprian
and
African
Bishops
,
and
that
he
thereupon
Wrote
many
Letters
which
were
still
extant
in
his
time
.
That
was
the
cause
that
the
Successours
of
Sixtus
entertained
Peace
with
the
African
and
Asiatick
Bishops
,
every
one
freely
following
their
custome
and
opinion
as
to
that
Point
,
without
being
blamed
for
it
,
untill
that
a
General
Council
had
pronounced
Supremely
in
the
matter
.
This
we
learn
from
St.
Austine
,
in
his
Books
of
Baptism
against
the
Donatists
.
These
,
Ibid.
c.
4.89
.
as
St.
Cyprian
would
have
done
without
doubt
,
saith
St.
Austine
,
if
the
whole
Church
,
in
a
full
and
general
Council
had
in
his
time
pronounced
concerning
that
point
.
And
because
the
Donatists
would
not
submit
to
the
Decree
of
that
Council
,
in
that
they
added
Heresie
to
their
Schism
.
Now
before
we
come
to
shew
what
that
General
Council
decided
as
to
that
point
,
we
must
make
a
serious
and
solid
reflexion
upon
what
we
have
now
said
,
which
will
suffise
,
to
make
it
clearly
out
to
us
what
Antiquity
hath
believed
concerning
the
Infallibility
of
the
Pope
.
Here
then
,
we
have
a
Pope
of
famous
memory
in
the
Church
,
who
makes
a
Decree
,
whereby
he
instructs
all
Believers
,
concerning
a
point
of
highest
importance
,
where
the
question
is
about
the
validity
or
nullity
of
Baptism
,
without
which
one
cannot
be
saved
;
and
by
that
Decree
he
pretends
to
oblige
the
whole
Church
to
believe
,
that
Hereticks
,
who
are
converted
,
ought
not
to
be
Re-baptized
,
and
does
so
pretend
it
,
that
he
cuts
off
from
his
communion
great
Bishops
,
who
would
not
submit
to
his
Decree
.
And
nevertheless
St.
Cyprian
,
all
the
Bishops
of
Africa
,
Mauritania
and
Numidia
,
those
of
Cappadocia
,
Cilicia
,
Galatia
and
Phrygia
,
Denis
Patriarch
of
Alexandria
,
and
the
Bishops
of
his
Patriarchate
,
will
not
receive
that
so
solemn
a
Decree
of
Stephen
Pope
of
Rome
.
Besides
,
St.
Austine
,
and
all
the
African
Catholicks
,
united
with
that
great
Doctour
of
the
Church
against
the
Donatists
,
say
,
that
before
the
decision
of
the
Council
,
that
came
not
till
long
after
that
Decree
of
the
Pope
,
it
might
freely
,
without
making
a
separation
from
the
Church
,
be
held
,
what
St.
Cyprian
had
believed
concerning
the
Baptism
of
Hereticks
.
In
fine
,
St.
Athanasius
,
St.
Optatus
Melevitanus
,
Cyril
of
Jerusalem
,
praef.
in
Catech.
who
have
Written
as
well
as
they
after
that
General
Council
,
These
are
not
bare
conjectures
that
may
be
doubted
of
:
but
uncontroverted
matters
of
fact
.
A
Man
needs
no
more
but
eyes
in
his
head
,
to
prove
them
,
by
Reading
the
testimonies
alledged
.
It
must
necessarily
then
follow
,
seeing
they
submitted
to
a
Council
,
because
they
knew
it
to
be
Infallible
,
which
was
not
done
in
regard
to
the
Pope
St.
Stephen
,
that
St.
Cyprian
,
Firmilian
of
Caesarea
,
Denis
of
Alexandria
,
St.
Athanasius
,
Saint
Optatus
,
St.
Cyril
of
Jerusalem
,
Saint
Basil
,
St.
Austine
,
and
most
Catholick
Bishops
of
Aegypt
,
Asia
and
Africa
,
not
to
mention
those
,
who
,
in
the
interval
of
almost
Threescore
years
,
that
was
betwixt
Pope
Stephen
and
the
Council
,
had
liberty
to
follow
the
party
of
St.
Cyprian
,
believed
not
in
the
Third
,
Fourth
and
Fifth
Ages
of
the
Church
,
that
the
Pope
was
Infallible
.
What
can
be
answered
to
that
?
Let
us
now
consult
the
Council
in
Question
,
or
rather
the
Councils
which
have
pronounced
Sovereignly
concerning
that
point
of
the
Baptism
of
Hereticks
.
You
have
three
of
them
.
First
,
the
full
Council
,
which
is
the
first
Council
of
Arles
,
to
which
the
Pope
St.
Sylvester
sent
four
Legats
in
the
year
314.
makes
this
Decree
,
in
the
Eighth
Canon
,
upon
occasion
of
the
Africans
,
Quod
si
interrogatus
,
non
responderit
hanc
Trinitatem
Rebaptisetur
.
who
Rebaptized
all
Hereticks
:
If
any
Heretick
return
to
the
Church
,
let
him
be
asked
the
Question
;
and
if
it
appear
that
he
hath
been
Baptized
in
the
Name
of
the
Father
,
and
of
the
Son
,
and
of
the
Holy
Ghost
,
that
hands
be
onely
laid
upon
him
,
to
the
end
he
may
receive
the
Holy
Ghost
:
but
if
he
answer
,
not
according
to
the
Mystery
of
the
Trinity
,
let
him
be
Re-baptized
.
Moreover
,
the
great
Council
of
Nice
,
Twelve
years
after
,
ordains
,
in
the
Canon
19.
that
the
Paulanists
who
return
to
the
Church
should
be
Re-baptized
,
Paulus
Samosatanus
,
who
believed
not
the
Trinity
,
nor
the
Incarnation
of
the
Word
,
In
fine
,
Montanists
,
Sabellians
,
and
such
other
Hereticks
,
who
Baptized
not
in
the
Name
of
the
Three
Persons
of
the
Trinity
,
against
which
they
blasphemed
,
should
be
Re-baptized
;
but
not
the
Novatians
,
the
Quartodecimans
,
nor
yet
the
Arians
and
Macedonians
,
because
although
these
had
not
the
true
belief
which
ought
to
be
had
of
that
great
Mystery
,
yet
they
Baptized
in
the
Name
of
the
Father
,
and
of
the
Son
,
and
of
the
Holy
Ghost
:
which
St.
Austine
,
who
hath
Written
after
that
Council
of
Constantinople
,
assures
to
be
sufficient
for
the
validity
of
the
Sacrament
,
though
the
Faith
of
him
who
Baptizes
be
not
pure
.
So
that
,
saith
he
,
14
,
15.
if
Marcion
Baptized
,
using
the
words
of
the
Gospel
,
in
the
Name
of
the
Father
,
and
of
the
Son
,
and
of
the
Holy
Ghost
,
his
Baptism
was
good
,
though
that
Heretick
,
under
these
words
,
believed
a
thing
quite
different
from
what
the
Catholick
Church
teaches
.
That
being
so
,
there
is
no
more
to
be
done
,
but
to
compare
these
Decrees
of
Councils
with
those
of
the
Pope
St.
Stephen
,
and
of
Saint
Cyprian
.
Si
quis
à
quacunque
Haeresi
,
Holy
Ghost
;
thereby
clearly
defining
that
their
Baptism
is
null
.
And
therein
they
explain
and
rectifie
the
Decree
of
the
Pope
St.
Stephen
,
adding
but
in
formal
terms
an
exception
,
which
is
onely
understood
therein
.
They
plainly
then
declare
on
the
one
hand
,
how
the
Decree
of
St.
Stephen
is
to
be
understood
;
and
on
the
other
,
that
St.
Cyprian
,
7
,
8
,
9
,
17.
the
truth
was
not
then
discovered
and
declared
by
the
Council
.
Now
seeing
before
that
Declaration
,
one
might
,
according
to
that
holy
Father
,
freely
follow
the
opinion
of
St.
Cyprian
,
notwithstanding
the
Decree
of
the
Pope
,
and
that
after
that
of
the
Council
one
had
not
the
same
liberty
:
it
is
altogether
evident
,
that
it
must
once
more
be
concluded
,
that
it
is
,
because
the
ancient
Church
believed
,
that
a
Council
is
Infallible
,
and
that
the
Pope
is
not
.
CHAP.
X.
The
fall
of
Liberius
.
THESE
two
holy
Popes
,
Victor
and
Stephen
,
whom
so
many
Catholick
Bishops
of
the
Ancient
Church
have
not
believed
to
be
Infallible
,
had
notwithstanding
the
truth
on
their
side
,
and
in
their
favours
the
Councils
decided
.
But
there
are
others
,
who
,
according
to
the
unquestionable
testimonies
of
the
Ancients
,
have
fallen
into
errour
:
whence
it
may
be
irrefragably
concluded
upon
better
reason
,
that
Antiquity
reckoned
them
not
Infallible
.
I
shall
onely
alledge
seven
or
eight
of
the
most
evident
instances
,
which
will
be
sufficient
to
prove
,
that
the
Ancients
acknowledged
no
other
Infallibility
amongst
Men
,
but
what
God
hath
given
to
his
Church
.
The
first
is
Liberius
,
who
,
to
get
himself
recalled
from
the
Exile
to
which
the
Arian
Emperour
had
Banished
him
,
and
to
remount
the
Pontifical
Throne
which
Felix
had
usurped
,
And
,
at
length
,
that
it
might
not
be
doubted
but
that
he
acted
as
Pope
,
who
makes
known
to
the
whole
Church
what
Men
ought
to
believe
,
for
that
was
the
thing
the
Arians
pretended
to
,
who
were
willing
it
might
be
known
,
that
the
Head
of
the
Church
was
on
their
side
:
He
Wrote
two
long
Letters
,
which
were
made
publick
all
over
the
Empire
;
one
to
the
Emperour
Constantius
,
the
great
Protectour
of
Arianism
;
and
the
other
to
the
Arian
Bishops
,
wherein
he
declares
his
intention
in
terms
most
significant
,
and
most
advantagious
for
the
Arians
.
Amoto
Athanasio
à
communione
omnium
,
cujus
nec
Epistolia
à
me
suscipienda
sunt
,
dico
me
cum
omnibus
vobis
pacem
&
unanimitatem
habere
;
ut
sciatis
me
veram
fidem
per
hanc
Epistolam
meamloqui
:
hanc
ego
libenti
animo
suscepi
,
in
nullo
contradixi
,
&c.
For
there
he
saith
,
That
having
known
,
when
it
pleased
God
to
illuminate
him
,
that
they
had
justly
condemned
Athanasius
,
he
presently
consented
to
their
Judgment
;
that
he
had
Excommunicated
him
;
that
he
would
not
so
much
as
receive
his
Letters
;
and
that
he
would
have
them
to
know
,
that
he
was
perfectly
united
with
them
in
mind
and
heart
:
that
he
professes
in
that
Letter
the
true
Faith
,
which
Demophilus
had
made
known
unto
him
,
which
they
had
declared
and
received
at
Sirmium
,
and
that
he
most
willingly
embraces
it
without
the
least
contradiction
.
This
,
methinks
,
may
be
said
to
be
an
Authentick
Declaration
for
Arianism
,
and
a
falling
from
on
high
into
the
Abyss
of
Heresie
.
And
it
cannot
be
known
by
a
more
unquestionable
evidence
than
his
own
,
that
he
fell
so
unfortunately
.
And
therefore
St.
Hilary
,
Liberius
taedio
victus
exilii
,
&
in
haereticâ
pravitate
subscribens
,
Romam
victor
intraverat
.
Hieron
.
in
Chron.
&
de
scrip
.
Eccles.
in
Fortunati
.
who
lived
in
that
time
,
most
positively
calls
him
Heretick
,
pronouncing
three
or
four
Anathema's
against
him
,
one
upon
the
heels
of
another
;
And
St.
Jerome
,
in
more
than
one
passage
of
his
Works
,
says
,
That
that
Pope
subscrib'd
to
the
Arian
impiety
;
and
that
the
vexation
he
lay
under
for
his
Banishment
having
made
him
subscribe
to
Heresie
,
in
a
Victorious
manner
he
again
entered
Rome
.
But
not
to
mention
all
the
others
who
have
spoken
of
that
deplorable
fall
of
Liberius
,
CHAP.
XI
.
The
instance
of
Pope
Vigilius
.
THE
Second
instance
that
I
produce
,
is
that
of
Pope
Vigilius
.
I
have
already
related
that
example
upon
occasion
of
St.
Peter's
being
reproved
by
St.
Paul
,
and
shall
at
present
apply
it
,
in
a
few
,
but
decisive
words
,
to
the
subject
whereof
I
treat
in
this
Chapter
.
This
Pope
,
before
the
fifth
Council
,
made
a
Constitution
,
Ex
verbis
Epistolae
viri
venerabilis
Ibae
rectissimo
ac
piissimo
intellectu
perspectis
,
&c.
Nec
quemquam
hoc
nostro
constituto
permittimus
aliquando
praesumere
super
ejusdem
Epistolae
negotium
.....
quoquo
modo
aliquid
temerariae
novitatis
inferre
.
which
he
addressed
to
the
Emperour
Justinian
,
wherein
,
amongst
other
things
,
undertaking
the
defence
of
the
Letter
of
Ibas
Bishop
of
Edessa
,
he
declares
,
that
according
to
the
words
of
that
Letter
,
understood
in
the
sound
sense
that
might
be
given
unto
them
,
it
seemed
to
be
Orthodox
,
and
strictly
prohibits
any
whosoever
to
innovate
any
thing
touching
that
Letter
,
in
what
manner
soever
it
might
be
;
nor
to
condemn
it
,
seeing
Ibas
had
been
absolv'd
,
and
received
as
a
Catholick
in
the
Council
of
Chalcedon
.
The
Fifth
Council
which
was
held
sometime
after
,
Synod
.
5.
Coll.
3.
c.
14.
concerning
which
the
Council
of
Chalcedon
had
pronounced
nothing
,
it
solemnly
declares
the
same
Heretical
and
impious
,
as
containing
the
Blasphemies
of
Theodore
of
Mopsuestia
,
and
Nestorius
against
Jesus
Christ
and
his
holy
Mother
,
and
pronounces
Anathema
against
all
those
who
Anathematise
it
not
,
and
dare
undertake
the
defence
thereof
,
as
if
it
had
been
approved
in
the
Council
of
Chalcedon
.
There
you
have
two
decrees
quite
contrary
one
to
another
.
Whence
it
must
follow
,
that
either
the
Council
in
its
decision
,
or
the
Pope
in
his
constitution
,
are
deceived
,
and
maintain
an
errour
.
Or
whether
that
Pope
did
at
length
consent
to
that
Council
,
as
I
have
said
,
upon
the
credit
of
very
good
vouchers
,
or
that
he
never
consented
to
it
,
as
there
are
some
who
affirm
:
It
is
certain
,
that
his
Successours
,
Pelagius
II.
and
St.
Gregory
the
Great
have
approved
it
,
and
that
it
hath
always
been
received
since
without
contradiction
,
by
all
the
Western
Church
,
as
a
true
Ecumenical
Council
which
cannot
err
.
It
is
then
most
certain
that
Vigilius
decided
wrong
in
his
constitution
,
and
that
by
consequent
,
even
according
to
the
Popes
and
Church
of
Rome
in
the
fifth
Age
;
The
Popes
,
for
all
they
are
heads
of
the
Church
,
are
not
therefore
Infallible
.
CHAP.
XII
.
The
Condemnation
of
Honorius
in
the
Sixth
Council
.
THE
same
appears
clearly
also
,
in
the
case
of
Pope
Honorius
,
of
whom
so
much
hath
been
Written
in
these
later
times
.
I
am
not
for
contesting
with
any
body
.
I
shall
onely
produce
matter
of
Fact
,
which
being
barely
related
,
will
clearly
determine
that
affair
.
Sergius
Patriarch
of
Constantinople
,
being
corrupted
by
Theodore
Bishop
of
Pharan
,
Jesus
Christ
,
undertook
to
spread
that
Heresie
all
over
the
East
.
For
that
end
,
seeing
he
had
already
on
his
side
Cyrus
Bishop
of
Phasis
,
Cedren
.
&
Zonar
.
in
Heracl
.
who
was
shortly
after
Patriarch
of
Alexandria
,
Macarius
Patriarch
of
Antioch
,
and
Athanasius
Patriarch
of
the
Jacobites
,
he
acted
so
cunningly
,
that
being
powerfully
seconded
by
these
three
Bishops
,
who
were
much
esteemed
by
the
Emperour
Heraclius
,
he
drew
that
poor
Prince
,
in
his
declining
Age
,
into
that
Heresie
.
So
that
he
prevailed
with
him
to
make
that
famous
Edict
under
the
name
of
Ecthesis
,
or
the
exposition
of
Faith
;
whereby
he
commands
all
his
Subjects
inviolably
to
follow
that
Doctrine
.
And
then
that
Patriarch
of
Constantinople
,
having
caused
it
to
be
signed
by
all
the
Bishops
of
his
Patriarchy
,
whom
he
had
assembled
in
a
Council
,
he
affixed
it
upon
the
Doors
of
his
Cathedral
Church
,
at
the
same
time
that
Cyrus
planted
the
same
Heresie
in
Aegypt
.
Now
seeing
Sophronius
Patriarch
of
Jerusalem
vigorously
opposed
it
,
he
caused
that
pernicious
Doctrine
,
that
came
near
the
Errour
of
Eutyches
,
who
confounded
the
two
Natures
in
Jesus
Christ
,
reducing
them
singly
into
one
,
to
be
condemned
in
his
Synod
;
as
the
Council
of
Chalcedon
had
condemned
the
other
.
Sergius
finding
himself
attacked
in
this
manner
,
Two
Wills
,
and
Two
Operations
,
which
had
never
been
heard
of
before
,
neither
in
the
Fathers
nor
Councils
.
Cyrus
failed
not
to
second
his
Collegue
in
Impiety
,
complaining
,
as
he
had
done
,
of
Sophronius
to
the
Pope
;
And
that
Patriarch
also
on
his
part
,
did
what
he
ought
,
in
defending
himself
well
,
and
in
making
known
to
Honorius
the
extreme
danger
they
were
in
in
the
East
,
of
seeing
errour
triumph
by
power
,
and
by
the
Artifices
of
these
Hereticks
,
if
a
speedy
course
were
not
taken
.
It
was
never
more
apparent
than
on
this
occasion
,
that
when
the
Catholick
Faith
is
to
be
declared
,
one
must
never
biass
;
nor
dissemble
,
and
conceal
part
of
truth
,
for
reconciling
both
parties
,
and
bringing
back
to
the
Church
those
,
The
Successours
of
Honorius
,
The
Illustrious
Pope
Martin
,
Pharan
,
Cyrus
of
Alexandria
,
Sergius
,
Pyrrhus
and
Paul
,
Patriarchs
of
Constantinople
,
who
had
always
maintained
it
;
Exhorted
the
Gallican
Church
,
Mart.
Anastas
.
in
S.
Mart.
Cedr
.
&
Zonar
.
in
Constante
.
This
put
the
Emperour
Constans
,
Grandson
of
Heraclius
,
and
a
great
Protectour
of
the
Monothelites
,
into
such
a
rage
,
that
he
caused
the
Holy
Pope
to
be
carried
away
from
Rome
,
and
having
most
outragiously
used
him
,
Banished
him
into
the
Chersonesus
,
where
,
being
overwhelmed
with
miseries
and
poverty
,
he
gloriously
accomplished
a
long
Martyrdom
,
which
shortly
after
was
followed
by
the
deplorable
death
of
that
Tyrant
.
His
Son
Constantine
Pogonatus
,
a
great
Catholick
,
by
his
prudent
conduct
,
repaired
all
the
faults
of
that
unhappy
Prince
.
For
having
settled
the
Empire
,
by
the
great
Victories
which
he
obtained
over
all
his
Enemies
,
he
resolved
also
to
give
Peace
to
the
Church
,
which
his
Father
had
troubled
near
Fifty
years
by
the
Monothelites
.
Zonar
.
Anastas
.
in
Agath
.
Id.
&
Synod
.
6.
Act.
9.
For
that
effect
,
with
consent
of
Pope
Agatho
,
he
called
the
sixth
Council
at
Constantinople
,
where
the
business
of
the
Monothelites
was
sifted
to
the
bottom
,
and
sovereignly
determined
to
their
shame
.
In
that
Council
there
were
above
Two
hundred
Oriental
Bishops
,
four
Legats
of
Pope
Agatho
,
Theodore
and
George
Cardinal
Priests
,
John
a
Deacon
,
who
was
afterwards
Pope
,
and
Constantius
Sub-deacon
;
and
on
the
part
of
the
Council
,
of
Sixscore
Bishops
held
for
the
same
purpose
at
Rome
;
Three
Bishops
,
the
Deputy
of
the
Archbishop
of
Ravenna
,
and
many
other
Learned
Church-men
and
Monks
,
who
were
sent
thither
from
the
Western
Church
.
The
Writings
that
had
past
on
both
sides
,
upon
that
subject
,
Having
found
the
Epistle
of
Sergius
to
Honorius
,
and
that
of
Honorius
to
Sergius
,
wholly
contrary
to
the
Doctrine
of
the
Apostles
,
the
Definitions
of
Councils
,
and
the
Judgment
of
the
Holy
Fathers
,
and
that
they
were
conform
to
the
false
doctrine
of
Hereticks
,
we
absolutely
reject
and
abhor
them
as
pernicious
to
Souls
.
We
have
moreover
Judged
,
that
the
names
of
Theodore
,
Sergius
,
Cyrus
,
Pyrrhus
,
&c.
ought
to
be
blotted
out
of
the
Church
;
and
that
with
them
,
Honorius
,
heretofore
Pope
of
ancient
Rome
,
ought
to
be
Excommunicated
,
because
we
have
found
by
his
Letters
to
Sergius
,
that
in
all
things
he
hath
followed
the
mind
of
that
Heretick
,
and
that
he
hath
confirmed
his
impious
Doctrines
.
The
holy
Council
repeats
that
Condemnation
in
the
definition
of
Faith
,
that
was
made
in
the
Eighteenth
Session
,
and
again
Anathematises
him
,
as
also
the
Heretical
Patriarchs
,
Sergius
,
Pyrrhus
,
Paul
and
Peter
of
Constantinople
,
Cyrus
of
Alexandria
,
and
Macarius
of
Antioch
,
Sext.
Syn.
p.
1084.
Edit.
Paris
.
in
the
thanks
that
were
given
the
Emperour
at
the
end
of
the
Council
;
And
that
Emperour
,
in
his
Edict
,
whereby
he
Banishes
the
Heresie
of
the
Monothelites
out
of
his
Empire
,
declares
the
same
against
the
Heretical
Bishops
,
and
against
Honorius
,
whom
he
calls
the
confirmer
of
that
Heresie
.
The
Council
being
ended
,
the
Legats
brought
an
Authentick
Copy
of
it
to
the
Pope
St.
Leo
II.
who
succeeded
Agatho
,
that
died
during
that
Council
;
And
this
Pope
Leo
,
who
understood
Greek
very
well
,
took
the
pains
himself
to
Translate
it
into
Latin
,
such
as
we
have
it
.
Afterwards
,
Writing
to
the
Emperour
,
to
whom
he
sent
his
Approbation
of
all
the
Acts
of
the
Council
;
he
Anathematises
Honorius
,
who
enlightned
not
(
says
he
)
the
Apostolick
Church
,
by
the
Doctrine
of
Apostolical
Tradition
,
but
who
on
the
contrary
endeavoured
to
destroy
the
Faith
.
And
in
the
Letters
which
he
Wrote
to
the
Bishops
of
Spain
,
and
to
the
King
Ervigius
,
to
whom
he
sent
the
Definition
of
the
Council
to
be
signed
,
he
expresses
himself
as
to
that
point
,
in
words
,
at
least
as
significant
and
weighty
,
Ibid.
p.
1252.
saying
,
That
that
Pope
hath
been
smitten
with
an
Anathema
with
Theodore
,
Cyrus
and
Sergius
,
for
having
consented
that
the
Immaculate
Rule
of
Apostolical
Tradition
,
which
he
had
received
from
his
Predecessours
,
should
be
corrupted
.
What
this
Pope
,
who
had
Read
,
Examined
,
Translated
and
Approved
that
Council
,
said
of
Honorius
,
other
Popes
,
his
Successours
,
have
also
said
in
the
following
Ages
.
For
in
the
ancient
Diurnal-book
,
which
is
a
kind
of
Ceremonial
of
the
Church
of
Rome
,
the
Confession
of
Faith
,
which
all
the
new
Elected
Popes
did
make
,
is
to
be
seen
,
and
wherein
they
declare
,
That
they
receive
the
Sixth
General
Council
,
where
Sergius
,
Pyrrhus
,
Paulus
,
&c.
Adrian
II.
in
his
Epistle
that
was
read
,
and
received
with
applause
in
the
seventh
Action
of
the
Eight
Ecumenical
Council
,
confesses
,
That
the
Orientals
pronounced
Sentence
of
Anathema
against
Honorius
,
accused
of
the
Heresie
of
the
Monothelites
;
And
that
great
Eighth
Council
,
which
so
strongly
maintained
the
Primacy
of
the
Pope
against
Photius
,
yet
for
all
that
,
with
consent
of
the
Popes
three
Legats
,
who
presided
in
that
Council
,
in
the
definition
of
Faith
,
they
Anathematised
Theodore
of
Pharan
,
Sergius
,
Pyrrhus
,
&c.
and
with
them
Honorius
Bishop
of
Rome
,
Cyrus
of
Alexandria
,
and
Macarius
of
Antioch
.
These
are
matters
of
fact
to
be
read
in
the
Councils
,
and
in
the
Books
which
I
cite
;
and
they
are
so
strong
and
decisive
against
the
Infallibility
of
the
Pope
,
that
Baronius
,
Bellarmine
,
Pighius
,
and
the
other
modern
Authours
,
who
will
absolutely
have
the
Pope
to
be
Infallible
,
have
been
forced
to
deliver
themselves
from
the
persecution
of
those
troublesome
matters
of
fact
,
to
alledge
forgery
in
them
,
and
boldly
to
say
,
that
the
Acts
of
the
Sixth
Council
have
been
corrupted
by
Theodore
of
Constantinople
,
who
,
in
hatred
to
the
Popes
,
foisted
in
,
immediately
after
the
Council
,
all
that
concerns
Honorius
;
and
that
the
Epistles
of
St.
Leo
are
false
,
and
have
been
forged
by
some
Impostour
,
an
enemy
of
the
Holy
See
.
For
,
say
they
,
what
likelihood
,
that
after
the
Letter
of
Pope
Agatho
had
been
read
in
the
fourth
Action
,
wherein
he
sayth
,
That
the
Apostolical
Church
hath
never
swerved
from
the
truth
,
they
would
have
condemned
one
of
his
Predecessours
,
and
that
Leo
his
Successour
should
doe
the
same
?
But
they
who
yield
not
to
that
reason
,
nor
to
some
other
conjectures
which
they
find
to
be
weaker
,
object
reasons
against
them
,
which
they
think
can
never
be
answer'd
.
For
,
say
they
,
if
that
wicked
Patriarch
had
corrupted
the
Acts
,
would
not
the
Popes
Legats
,
who
presided
in
the
Council
,
and
brought
a
Copy
of
them
to
Rome
,
have
clearly
seen
the
Imposture
,
and
that
what
was
inserted
concerning
Pope
Honorius
was
no
Act
of
the
Council
,
which
had
not
mentioned
him
?
Would
they
not
have
complained
to
the
Emperour
of
that
horrid
Cheat
?
Would
they
not
have
told
Pope
Leo
that
these
Acts
were
falsified
?
Would
they
have
suffered
,
without
speaking
one
word
,
that
he
should
have
Translated
them
in
that
manner
,
to
impose
upon
the
whole
Church
?
And
would
the
Emperour
,
who
was
himself
present
at
the
Council
,
put
into
his
Edict
,
that
Honorius
had
been
condemned
there
,
or
at
least
would
he
have
suffered
that
Edict
to
be
falsified
in
his
presence
?
Now
if
any
one
,
to
excuse
the
Legats
and
Pope
Leo
,
should
think
fit
to
say
,
That
these
Acts
were
not
corrupted
till
long
after
their
death
;
Might
not
his
mouth
be
stopt
with
this
Reply
;
To
what
end
then
was
that
Imposture
?
Was
there
not
to
be
found
in
the
Records
of
the
Vatican
the
true
Copy
of
that
Council
,
the
Translation
of
it
made
by
Pope
Leo
,
and
besides
,
a
Thousand
Copies
of
it
elsewhere
,
which
might
have
been
opposed
to
those
Falsaries
for
discovering
their
Cheat
?
Would
not
Pope
Adrian
,
very
far
from
Writing
to
the
Fathers
of
the
Eighth
Council
,
that
Honorius
had
been
condemned
in
the
Sixth
,
have
advertised
them
,
that
their
Copies
were
corrupted
?
Durst
the
Fathers
have
renewed
the
Anathema
against
Honorius
,
and
Adrian's
three
Legats
never
have
opposed
it
?
Yet
they
did
no
such
thing
,
and
there
was
no
complaint
made
at
that
time
that
the
Acts
of
the
Sixth
Council
were
falsified
,
because
there
have
never
been
any
other
Copies
of
these
Acts
,
either
in
Writing
or
in
Print
,
except
those
which
we
have
,
wherein
Honorius
is
condemned
with
Sergius
and
Pyrrhus
,
and
the
other
heads
of
the
Monothelites
.
As
to
the
Epistles
of
Pope
Leo
,
Father
Francis
Cambesis
,
a
learned
Jacobin
,
Sergii
,
Honoriique
ac
caeterorum
pariter
ab
eâdem
sanctâ
&
oecumenicâ
Synodo
ejectorum
nomina
in
sacra
Ecclesiarum
dyptica
praeconio
publico
referrentur
,
eorumque
per
loca
imagines
erigerentur
.
that
Philippicus
,
who
from
his
youth
,
was
bred
in
the
Heresie
of
the
Monothelites
,
being
advanced
to
the
Empire
,
caused
a
Picture
to
be
removed
from
before
the
Gate
of
the
Palace
,
before
he
would
enter
it
,
which
represented
the
Sixth
Council
;
and
commanded
that
the
Images
should
be
set
up
again
,
and
that
the
Names
of
Sergius
,
Honorius
,
and
of
all
the
rest
who
had
been
Anathematised
in
the
Holy
Ecumenical
Council
,
should
be
replaced
in
the
Sacred
Dypticks
.
So
many
convincing
evidences
make
it
manifestly
out
,
that
the
Acts
of
that
Council
have
not
been
corrupted
by
the
Greeks
.
And
therefore
most
part
of
those
that
said
it
before
,
abandoning
so
weak
a
defence
,
have
retrenched
themselves
behind
another
,
saying
,
That
the
Fathers
were
mistaken
,
in
not
having
rightly
understood
the
sense
and
meaning
of
the
Epistles
of
Honorius
,
who
made
use
of
a
wise
dispensation
for
uniting
and
calming
all
Winds
.
But
that
is
a
worse
and
far
more
dangerous
Answer
than
the
former
.
For
it
strikes
onely
at
some
private
persons
,
who
are
accused
,
but
not
known
,
upon
bare
conjectures
of
having
falsified
the
Acts
:
but
the
other
attacks
a
whole
Ecumenical
Council
,
robbing
it
of
all
the
authority
and
force
which
it
ought
to
have
against
Hereticks
.
The
truth
is
,
by
the
same
liberty
that
is
taken
,
to
say
,
that
the
Council
hath
not
rightly
understood
the
Letters
of
Pope
Honorius
,
thought
it
hath
examined
them
,
the
Monothelites
,
if
there
were
any
at
present
,
might
say
,
That
it
hath
not
rightly
understood
the
Scriptures
,
nor
the
Fathers
,
upon
the
credit
of
whom
it
pretends
to
have
rightly
condemned
the
doctrine
of
Theodore
of
Pharan
,
Sergius
,
Pyrrhus
,
Paul
of
Constantinople
,
and
of
Macarius
of
Antioch
;
and
thereby
are
made
useless
all
the
Decrees
of
Councils
,
and
all
the
Constitutions
of
Popes
received
in
the
Church
,
which
have
condemned
,
as
Heretical
,
certain
doctrines
,
and
certain
propositions
particularly
pointed
at
,
and
contained
in
the
Books
of
some
Authours
,
as
the
Fathers
of
the
Fifth
Council
did
,
in
regard
of
the
Three
Chapters
;
and
in
our
time
Pope
Innocent
X.
and
Alexander
VII
.
in
regard
of
the
Book
of
Jansenius
.
These
are
Arguments
,
which
,
in
my
opinion
,
can
never
be
answer'd
.
But
since
the
method
of
this
Treatise
is
not
the
way
of
Arguments
,
which
draws
always
Dispute
after
it
against
those
,
who
,
that
they
may
not
seem
to
be
at
a
stand
,
when
they
are
put
to
it
by
evident
reason
,
never
fail
of
the
subterfuges
of
perplexed
distinctions
,
which
are
never
well
understood
:
I
'll
keep
within
the
bounds
that
I
have
set
to
my self
,
and
onely
make
use
of
unquestionable
matters
of
Fact
in
Antiquity
,
that
History
furnishes
us
with
.
Upon
that
ground
then
,
I
say
,
for
an
Answer
to
both
,
in
the
first
place
,
that
whether
the
Acts
of
the
Sixth
Council
have
been
corrupted
,
or
not
,
it
is
certain
,
that
all
Antiquity
hath
received
it
in
the
same
manner
as
we
have
it
at
present
with
the
Condemnation
of
Honorius
.
Act.
ult
.
That
appears
,
not
to
say
any
thing
of
Pope
Leo
,
by
the
Decree
of
the
seventh
Council
;
which
,
as
the
sixth
did
,
anathematises
Sergius
,
Pyrrhus
,
and
Honorius
;
Cyrus
,
Sergius
,
Pyrrhus
,
and
Honorius
,
were
condemned
;
by
that
Letter
of
Adrian
II
,
which
I
have
alledged
;
by
the
determination
of
the
eighth
Council
;
and
by
the
Confession
of
Faith
which
the
ancient
Popes
made
after
their
Election
:
nay
more
than
that
,
by
the
constant
Tradition
of
the
Gallican
Church
,
as
it
may
be
seen
in
the
Chronicle
of
Ado
,
and
in
the
most
ancient
Manuscript
of
his
Martyrology
;
Mazarine
Bibliotheke
.
This
is
also
to
be
seen
in
the
Opuscles
of
Hincmar
Archbishop
of
Reims
,
3.
Hist
.
c.
13.
but
salva
fide
,
adds
he
,
the
Faith
being
secured
;
which
it
is
most
clear
he
would
not
have
added
,
had
it
not
been
believed
in
France
,
as
elsewhere
,
that
Popes
might
err
,
as
well
as
Pope
Honorius
.
In
fine
,
for
an
authentick
Confirmation
of
all
this
,
there
is
no
Author
to
be
found
,
who
,
before
some
Moderns
of
the
last
Age
,
durst
say
,
even
contrary
to
the
Tradition
of
the
Church
of
Rome
,
that
the
Acts
of
the
sixth
Council
have
been
corrupted
by
the
Greeks
.
This
is
so
true
,
that
in
the
ancient
Breviary
of
Rome
printed
at
Venice
in
the
year
1482
,
and
61
years
after
at
Paris
,
in
the
Year
1543
,
after
that
it
is
said
in
the
first
Lesson
of
the
second
Nocturn
of
the
Office
of
St.
Leo
,
on
the
eight
and
twentieth
of
June
,
Hic
suscepit
sanctam
sextam
Synodum
;
in
the
second
it
is
to
be
read
.
In
qua
synodo
damnati
sunt
Cyrus
&
Sergius
,
Honorius
,
Pyrrhus
,
Paulus
,
&c.
But
in
the
new
Breviary
the
Name
of
Honorius
is
left
out
,
and
it
hath
been
thought
sufficient
to
put
into
that
second
Lesson
,
In
eo
Concilio
Cyrus
,
Sergius
,
&
Pyrrhus
,
condemnati
sunt
.
Whereupon
it
is
easie
to
conclude
from
most
manifest
matters
of
Fact
alone
,
that
all
Antiquity
,
Oecumenick
Councils
,
Popes
,
all
the
Gallican
Church
,
nay
and
even
the
Church
of
Rome
,
until
the
last
Age
,
have
believed
that
the
sixth
Council
received
by
all
the
Church
,
hath
condemned
Pope
Honorius
,
and
ranked
him
amongst
Monothelite
Hereticks
.
Whence
it
clearly
follows
,
That
Antiquity
hath
believed
,
that
the
Pope
was
not
infallible
.
The
same
may
be
said
to
those
who
maintain
,
that
the
Council
,
in
condemning
the
Epistles
of
Honorius
to
Sergius
,
did
not
rightly
understand
them
.
Whether
that
be
so
or
no
,
it
is
certain
,
according
to
your selves
,
that
it
condemned
them
:
Then
a
whole
great
Council
of
above
two
hundred
Bishops
of
the
seventh
Age
,
representing
the
Universal
Church
in
her
Pastors
lawfully
assembled
,
did
not
believe
the
Pope
to
be
Infallible
;
for
had
they
been
of
that
Belief
,
they
would
have
had
a
care
whether
they
had
well
or
ill
understood
these
Letters
,
not
to
have
anathematised
him
as
they
did
.
The
Result
of
all
is
,
That
Antiquity
,
in
the
Seventh
,
Eighth
,
and
Ninth
Ages
,
as
well
as
in
those
that
preceded
,
hath
believed
that
the
Pope
was
not
Infallible
.
This
is
it
that
I
was
to
prove
;
leaving
the
Modern
Doctors
who
hold
his
Infallibility
,
to
their
Liberty
of
thinking
and
saying
thereupon
,
whatever
they
please
,
by
Logick
,
that
can
never
overthrow
the
truth
of
matters
of
Fact
which
I
have
produced
,
and
which
make
known
to
us
what
Antiquity
hath
believed
concerning
the
Infallibility
of
the
Pope
.
CHAP.
XIII
.
Of
the
Popes
Clement
III.
Innocent
III.
Boniface
VIII
.
and
Sixtus
V.
SUch
as
apply
themselves
to
the
Study
of
Antiquity
,
find
,
that
in
the
Ages
following
there
have
been
other
Popes
that
have
erred
in
their
Decisions
;
as
these
that
follow
.
In
the
twelfth
Age
,
The
matter
of
Fact
is
related
by
Caesarius
a
Cistertian
Monk
,
The
Abbot
being
in
great
perplexity
,
bethought
himself
to
propose
this
Case
,
in
general
Terms
,
in
a
Chapter
of
his
Order
that
was
held
some
time
after
:
and
asking
the
Question
,
what
was
to
be
done
if
such
a
Case
should
ever
happen
in
their
Monasteries
;
the
whole
Assembly
were
as
much
puzled
as
the
good
Abbot
had
been
;
and
neither
the
Chapter
of
the
Cistertians
,
nor
any
of
the
rest
,
durst
ever
undertake
to
decide
that
case
of
Conscience
,
which
was
thought
to
be
so
difficult
,
that
it
was
resolved
upon
,
by
all
,
to
write
about
it
to
the
Pope
for
a
Resolution
.
Innocent
III.
the
then
Pope
,
assembled
thereupon
,
the
Cardinals
,
Doctors
,
and
Learned
Men
,
to
take
their
Advice
;
who
,
after
some
debate
,
agreed
all
in
his
Judgment
:
to
wit
,
That
such
a
Confession
being
rather
Blasphemy
than
a
Confession
,
the
Confessor
,
in
such
a
case
,
ought
to
discover
so
horrible
a
Crime
,
because
it
might
bring
great
prejudice
to
the
Church
.
And
the
Year
following
he
wrote
to
the
Chapter
what
he
had
determined
,
Qui
pecca●um
in
poenitentiali
Judicio
sibi
detectum
praesumpserit
revelare
,
non
solum
à
sacerdotali
officio
deponendum
decernimus
,
verum
etiam
ad
agendara
perpetuam
poeniten●iam
in
arctum
Monasterium
detrudendum
.
Let
the
Priest
have
a
care
that
he
discover
not
,
either
by
Word
,
Sign
,
or
in
any
other
way
whatsoever
,
the
Sin
of
his
Penitent
.
That
if
any
one
,
adds
it
,
presume
to
reveal
the
Sin
that
hath
been
discovered
to
him
at
the
Tribunal
of
Confession
,
we
ordain
,
not
only
that
he
be
deposed
from
the
Sacerdotal
Office
,
but
also
that
he
be
confined
to
a
Monastery
,
there
to
do
Penance
during
Life
.
These
are
two
quite
opposite
Decisions
upon
a
Point
of
highest
Importance
,
This
appears
still
more
manifestly
in
the
Bull
,
Vnam
Sanctam
,
of
Boniface
VIII
.
whereby
that
Pope
,
whose
History
is
sufficiently
known
,
proposes
to
all
Believers
,
as
an
Article
of
Faith
,
the
Belief
whereof
is
necessary
to
Salvation
,
That
Popes
have
a
Supream
Power
over
all
the
Kingdoms
of
the
World
,
as
to
the
Temporal
.
It
was
believed
then
in
all
these
Kingdoms
,
and
is
so
still
,
that
that
Definition
is
wrong
.
Even
they
themselves
who
hold
that
the
Pope
hath
some
Power
over
the
Temporal
,
have
a
care
not
to
say
,
That
one
is
obliged
to
believe
it
upon
pain
of
Damnation
:
and
it
is
known
that
Clement
V.
recalled
that
Bull
in
the
Council
of
Vienna
.
The
same
may
be
said
of
the
Bull
of
Sixtus
V.
which
he
caused
to
be
printed
with
his
Bible
,
and
whereby
he
declares
to
the
whole
Church
,
That
that
Bible
is
corrected
according
to
the
Primitive
Purity
of
the
Vulgar
Translation
.
And
nevertheless
,
because
it
was
afterwards
clearly
seen
that
it
was
not
,
Clement
VIII
.
suppressed
that
Bull
,
and
caused
another
to
be
printed
,
wherein
all
the
Faults
of
the
former
are
very
well
corrected
:
and
so
it
may
very
well
be
concluded
,
that
Clement
VIII
.
was
persuaded
,
that
his
Predecessor
,
instructing
all
Believers
in
a
point
that
regards
even
the
Principle
of
Faith
,
might
be
deceived
.
However
,
I
will
not
say
so
,
because
I
will
not
at
all
enter
into
Dispute
with
some
Modern
Doctors
,
who
,
to
slip
the
Collar
,
have
bethought
themselves
to
say
,
That
it
is
true
the
Bull
was
printed
with
the
Bible
,
Thom.
Comptonus
in
2.2
.
dis.
22.
de
sum
,
pontif
.
sect.
5.
which
is
still
to
be
seen
in
many
Libraries
,
but
that
it
was
not
affixed
upon
the
Gates
of
St.
Peter's
Church
,
and
on
the
Field
of
Flora
,
so
long
as
it
ought
to
have
been
,
according
to
the
Laws
of
the
Chancery
of
Rome
.
As
if
the
Truth
or
Falshood
of
the
Contents
of
a
Bull
,
depended
on
the
time
that
is
to
be
taken
in
publishing
it
;
and
as
if
the
Pope
who
makes
it
,
became
not
Infallible
but
at
the
precise
Minute
of
the
Accomplishment
of
the
time
that
it
should
have
been
affixed
.
Let
us
leave
that
Instance
then
of
Sixtus
V.
that
we
may
not
engage
into
that
Sophistry
of
Disputation
,
which
to
me
seems
not
altogether
so
serious
in
a
matter
of
that
Importance
.
CHAP.
XIV
.
The
Instance
of
Pope
John
XXII
.
I
Shall
produce
no
more
Instances
but
that
of
Pope
John
XXII
.
That
Pope
,
in
his
extream
old
Age
of
near
fourscore
and
ten
Years
,
took
a
Conceit
,
that
as
a
certain
and
constant
Truth
,
the
Opinion
of
some
ought
to
be
established
in
the
Church
,
Father
Thomas
de
Valas
,
Paul
Langius
in
Chron.
Citizen
.
to
be
put
in
Prison
;
who
not
doubting
but
that
Opinion
was
an
Error
contrary
to
the
express
Word
of
the
Son
of
God
,
who
said
to
the
good
Thief
,
This
day
thou
shalt
be
with
me
in
Paradise
,
preached
the
contrary
even
in
Avignon
,
where
the
Pope
held
his
Court.
In
fine
,
I
find
a
Doctor
of
very
great
Authority
,
Be
as
it
will
,
it
is
certain
that
he
did
what
lay
in
his
Power
to
bring
into
his
Opinion
the
Sacred
Faculty
of
Theology
and
University
of
Paris
,
which
was
by
all
men
reverenced
as
the
Mother
of
Sciences
;
that
for
that
end
he
sent
thither
two
Doctors
with
the
General
of
the
Cordeliers
who
publickly
maintained
that
Doctrine
,
and
preached
the
same
;
which
stirred
up
all
Paris
against
them
.
Whereupon
,
King
Philip
de
Valois
caused
all
the
Bishops
and
Abbots
that
then
were
at
Paris
,
That
Prince
,
who
would
suffer
in
his
Kingdom
no
Novelty
of
Doctrine
,
wrote
to
his
Holiness
with
a
great
deal
of
Force
and
Respect
,
beseeching
him
to
retract
that
wicked
Opinion
,
The
Pope
,
who
would
neither
wholly
retract
,
nor
yet
on
the
other
hand
provoke
the
King
,
whose
Protection
he
stood
in
need
of
,
took
a
middle
Course
,
which
he
thought
would
not
be
disagreeable
unto
him
,
and
prayed
him
to
be
satisfied
,
I
have
said
all
that
I
could
,
in
my
History
of
the
Fall
of
the
Empire
to
excuse
him
,
even
so
far
as
to
affirm
with
some
,
that
that
Doctrine
which
he
would
have
established
by
his
own
Authority
,
was
not
as
yet
condemned
,
as
it
was
afterwards
by
Benet
XII
.
his
Successor
.
There
are
some
notwithstanding
who
say
,
that
it
had
been
long
before
rejected
by
the
Roman
Church
,
as
appears
by
the
Confession
of
Faith
that
Clement
IV.
sent
in
the
Year
Two
hundred
threescore
and
seven
,
to
the
Emperour
Michael
Paleologue
,
whereof
I
have
spoken
in
my
History
of
the
Schism
of
the
Greeks
.
However
it
be
,
it
is
certain
that
it
is
an
Error
,
condemned
not
only
by
Pope
Benet
,
but
much
more
solemnly
,
above
an
hundred
Years
after
,
in
the
third
Article
of
the
Definition
of
Faith
which
the
Council
of
Florence
made
for
reuniting
the
two
Churches
.
And
seeing
it
was
not
doubted
but
that
Pope
John
XII
.
in
the
manner
he
set
about
it
,
acted
with
all
his
Authority
and
Force
to
introduce
and
establish
that
Error
in
the
Church
;
so
also
was
it
believed
in
that
Fourteenth
Age
,
that
the
Pope
teaching
the
Church
might
err
,
and
that
he
is
not
Infallible
,
but
when
he
pronounces
from
the
Chair
of
the
Universal
Church
,
as
Head
of
it
,
in
a
general
Council
,
or
with
consent
of
the
principal
Members
of
the
Church
,
who
are
the
Bishops
.
CHAP.
XV.
The
Tradition
of
the
Church
of
Rome
as
to
that
.
IT
will
be
no
difficult
Task
for
us
to
prove
that
that
Doctrine
is
conform
to
the
constant
Tradition
of
the
Church
of
Rome
,
as
appears
by
the
conduct
of
ancient
Popes
,
who
in
great
Controversies
about
Faith
,
after
that
they
themselves
had
pronounced
against
Error
,
have
thought
that
for
condemning
it
by
a
sovereign
and
infallible
Sentence
,
there
was
need
of
a
Council
,
or
at
least
by
another
way
,
the
consent
of
the
Church
:
Vt
pleniori
Ju●acio
omnis
possice
ror
aboleri
;
to
the
end
that
Error
might
be
abolished
by
a
more
solemn
and
decisive
judgment
,
said
the
great
St.
Leo
writing
to
the
second
Council
of
Ephesus
,
though
he
himself
had
already
condemned
Eutyches
in
his
particular
Council
which
for
that
end
he
held
at
Rome
.
This
hath
been
confirmed
by
the
Popes
of
the
last
Age
,
when
that
after
Leo
X.
had
published
his
Bull
against
the
Errors
of
Luther
,
Clem.
VII
.
in
Bull.
indict
.
Concil.
1533.
Tam
necessarium
opus
.
Pius
IV.
in
Bull.
confirm
.
they
declared
in
their
Bulls
,
speaking
of
the
Council
of
Trent
which
was
called
for
the
supreme
Decision
of
that
Controversie
,
that
that
was
the
last
and
necessary
Remedy
,
which
had
always
been
made
use
of
by
their
Predecessors
on
the
like
Occasions
.
Wherein
all
the
Popes
perfectly
well
agree
with
the
fifth
Council
;
which
for
proving
that
necessity
,
alledges
the
Example
of
the
Apostles
,
who
decided
in
common
with
St.
Peter
,
the
Question
touching
the
Observation
of
the
Law
of
Moses
,
But
if
it
be
said
,
that
there
are
some
Heresies
which
the
Popes
alone
have
condemned
,
and
which
have
always
been
reckoned
lawfully
condemned
,
without
the
Interposition
of
a
Council
;
it
is
easily
granted
:
but
at
the
same
time
it
may
be
said
,
that
that
concludes
nothing
at
all
,
because
in
the
three
first
Ages
of
the
Church
there
were
Heresies
,
such
as
that
of
Cerinthus
,
of
the
Ptolemaits
,
the
Severians
,
Bardesanites
,
Noetians
,
Valesians
,
and
many
others
,
that
single
Bishops
or
particular
Synods
have
condemned
,
and
which
we
are
obliged
to
account
Heresies
,
tho
neither
Popes
nor
General
Councils
have
had
any
hand
in
their
Condemnation
.
Not
that
these
Bishops
and
Synods
are
infallible
,
but
because
all
the
other
Bishops
who
abominated
these
Heresies
as
much
as
they
,
condemned
them
as
they
had
done
,
by
approving
all
that
they
had
done
.
So
when
Popes
have
decided
against
any
Doctrine
which
is
afterward
to
be
esteemed
heretical
,
it
is
so
,
because
they
have
defined
with
consent
of
the
Church
,
which
hath
received
their
Constitutions
;
as
we
have
in
our
days
seen
an
illustrious
Instance
of
it
.
That
which
more
confirms
that
ancient
Tradition
of
the
Roman
Church
,
is
,
the
great
number
of
Popes
,
who
condemning
some
of
their
Predecessors
,
after
Oecumenical
Councils
,
have
thereby
declared
,
that
they
themselves
no
more
than
others
,
have
not
received
of
God
the
gift
of
Infallibility
,
which
he
hath
only
bestowed
upon
his
Church
.
And
indeed
,
two
great
Popes
of
the
last
Times
were
so
fully
persuaded
of
this
,
that
they
would
not
accept
of
it
from
the
hands
of
men
that
would
have
attributed
it
unto
them
.
The
first
is
Adrian
VI.
who
in
his
Commentaries
upon
the
fourth
of
the
Sentences
,
The
second
is
Paul
IV.
who
before
his
promotion
to
the
Papacy
had
been
great
Inquisior
,
de
praesenti
,
with
the
Lady
de
Piennes
.
Having
proposed
the
matter
to
them
,
by
giving
them
to
understand
,
that
the
Question
was
about
the
deciding
of
a
Point
of
very
great
Importance
,
concerning
a
Sacrament
,
he
declared
to
them
,
that
he
would
not
have
them
alledge
to
him
the
Examples
of
his
Predecessors
,
For
I
make
no
doubt
,
added
he
,
but
that
my
Predecessors
and
!
may
fail
,
not
only
in
this
,
but
in
many
other
things
:
Which
he
even
proved
by
Testimonies
of
Scripture
,
which
teacheth
us
,
Who
knows
then
now
,
said
he
,
but
that
God
may
manifest
by
our
means
,
what
others
have
not
known
touching
the
indissolvable
Bond
of
Marriage
?
Wherefore
,
have
no
respect
to
Examples
,
and
don
't
tell
me
what
this
man
or
that
man
of
my
Predecessors
have
determined
about
this
matter
in
a
like
Case
Consider
only
whether
these
Popes
have
understood
rightly
or
not
what
they
have
decided
concerning
this
matter
of
Marriage
which
we
examine
.
There
is
a
Pope
,
who
doubtless
will
never
be
accused
of
having
failed
in
maintaining
the
pontifical
Authority
,
that
nevertheless
frankly
confesses
,
and
in
very
plain
terms
,
that
he
and
his
Predecessors
may
have
erred
in
Decisions
that
they
may
have
made
concerning
points
relating
to
the
Faith
.
So
that
from
all
that
I
have
hitherto
said
upon
that
Subject
it
may
evidently
be
concluded
,
That
great
Saints
of
the
ancient
Church
,
Bishops
in
all
parts
of
Christendome
,
in
the
East
,
in
the
West
,
and
in
Africa
,
full
and
general
Councils
,
ancient
Popes
who
have
either
presided
in
or
consented
to
these
Councils
;
in
a
word
,
that
all
Antiquity
hath
believed
,
that
the
Pope
deciding
by
his
pontifical
Authority
,
without
the
consent
of
the
Church
,
is
not
at
all
infallible
.
CHAP.
XVI
.
The
state
of
the
Question
touching
the
Superiority
of
a
Council
over
the
Pope
,
or
of
the
Pope
over
a
Council
.
IF
I
proceeded
in
this
Treatise
by
way
of
Discourse
and
Argument
,
I
might
soon
conclude
,
and
not
fear
that
any
Objection
could
be
brought
against
my
Conclusion
:
for
if
Antiquity
hath
believed
as
I
think
I
have
demonstrated
,
that
the
Pope
is
not
Infallible
,
and
that
he
may
be
deceived
in
his
Decrees
;
it
's
most
evident
,
that
it
hath
also
believed
by
necessary
consequence
,
that
the
Tribunal
of
the
Universal
Church
,
which
without
contradiction
is
infallible
,
and
represented
by
a
general
Council
,
is
above
that
of
the
Pope
.
But
because
for
avoiding
of
Dispute
,
I
only
alledge
evident
matters
of
Fact
,
against
which
all
the
Arguments
in
the
World
can
never
prevail
;
for
,
in
fine
,
can
one
by
dint
of
Argument
make
that
which
has
been
,
never
to
have
been
?
I
shall
only
relate
what
the
Ancient
Church
hath
believed
touching
that
famous
Question
.
Seeing
the
State
of
the
Question
ought
plainly
and
without
Ambiguity
to
be
proposed
,
for
avoiding
perplexity
,
to
the
end
that
people
may
at
first
agree
about
the
thing
that
is
in
question
,
and
that
it
may
not
be
said
as
it
oftentimes
happens
after
much
jangling
and
dispute
without
concluding
any
thing
;
that
the
thing
was
understood
in
a
quite
different
sense
than
it
was
proposed
in
:
Take
therefore
the
state
of
the
Question
as
follows
.
It
is
enquired
,
Whether
after
that
a
Council
is
lawfully
assembled
,
the
Pope
who
without
contradiction
is
Head
of
it
,
presiding
in
it
in
person
,
or
by
his
Legates
,
or
not
being
present
nor
presiding
therein
either
the
one
way
or
t'other
,
as
it
hath
happened
oftner
than
once
,
and
is
to
be
seen
in
the
second
Oecumenical
Council
of
an
hundred
and
In
this
precisely
consists
that
Question
which
hath
not
been
moved
in
the
Church
,
but
since
the
Council
of
Pisa
,
some
two
hundred
and
forty
Years
ago
.
CHAP.
XVII
.
That
it
is
the
Holy
Ghost
,
which
in
the
Definitions
of
Faith
pronounces
by
the
Mouth
of
the
Council
.
ANtiquity
hath
always
believed
,
as
it
is
believed
at
this
day
,
That
the
Council
held
at
Jerusalem
concerning
the
Legal
Observations
,
to
which
many
amongst
the
converted
Jews
pretended
that
all
who
embraced
the
Faith
of
the
Gospel
were
tied
,
hath
been
a
pattern
to
all
Oecumenical
Councils
which
have
been
since
celebrated
in
the
Church
for
the
supreme
Decision
of
other
points
of
Controversie
,
which
have
often
divided
Christians
in●o
very
different
Opinions
:
and
when
the
matter
in
question
had
been
well
examined
,
the
Decree
that
pass'd
in
that
Council
proceeded
from
the
Holy
Ghost
,
which
was
uttered
in
these
Words
,
Visum
est
spiritui
sancto
&
nobis
.
It
hath
ever
since
also
been
believed
,
that
when
other
Councils
,
after
an
exact
Enquiry
into
the
Truth
,
defined
what
was
to
be
believed
,
or
what
was
to
be
done
,
it
is
the
Holy
Ghost
that
speaks
in
their
Decrees
;
and
that
it
may
truly
be
said
,
as
it
was
said
at
Jerusalem
,
It
hath
seemed
good
to
the
Holy
Ghost
and
to
this
Assembly
.
This
hath
been
expressed
by
St.
Leo
,
in
these
terms
,
Epist.
84.
ad
Anast
.
Thessalonic
.
which
have
been
received
with
so
much
Applause
in
the
whole
Church
,
when
he
saith
in
one
of
his
Epistles
,
That
the
Canons
of
the
holy
Fathers
have
been
made
by
the
Spirit
of
God
,
and
that
they
are
consecrated
by
the
Veneration
of
the
whole
Earth
.
Now
it
is
certain
,
that
St.
Peter
depended
upon
the
Holy
Ghost
as
well
as
St.
James
,
St.
John
,
St.
Paul
,
St.
Barnaby
,
the
Elders
,
and
other
Brethren
who
were
present
in
that
Council
;
and
if
after
that
he
compelled
by
his
Example
the
Christians
to
Judaise
,
as
Cardinal
Baronius
hath
thought
,
he
had
been
much
more
to
be
blamed
for
having
disobeyed
the
Holy
Ghost
and
the
Council
,
than
when
St.
Paul
rebuked
him
openly
before
the
Council
;
as
I
have
made
it
clearly
out
by
the
Testimony
of
the
Fathers
,
and
of
Pope
Pelagius
II.
So
that
it
ought
to
be
concluded
,
that
the
Pope
,
who
is
no
less
inferiour
to
the
Holy
Ghost
than
St.
Peter
to
whom
he
succeeds
,
is
obliged
to
submit
to
his
Judgment
against
his
own
,
to
obey
and
consent
to
his
Decisions
,
and
consequently
to
those
of
the
Council
,
who
neither
speaks
nor
decides
but
with
the
Holy
Ghost
,
according
to
those
high
Words
which
contain
all
the
Force
,
Authority
,
and
Soul
of
Oecumenical
Councils
;
Visum
est
spiritui
sancto
&
nobis
.
This
is
so
true
,
that
if
after
the
great
Council
of
Nice
,
for
example
,
defined
by
Plurality
of
Voices
,
that
the
Word
is
consubstantial
to
the
Father
,
the
Pope
St.
Sylvester
had
not
received
that
definition
,
and
believed
the
Consubstantiality
of
the
Word
,
as
the
Arians
did
not
,
he
would
have
been
reckoned
an
Heretick
as
well
as
they
.
And
therefore
he
failed
not
to
consent
to
the
Decrees
of
that
Council
,
by
approving
and
confirming
them
by
his
own
Assent
,
and
by
the
Assent
of
the
Bishops
whom
he
had
assembled
at
Rome
upon
that
occasion
.
I
offer
you
,
says
he
,
in
his
Epistle
to
the
Fathers
of
Nice
,
if
that
Letter
be
true
,
as
Cardinal
Baronius
thinks
,
I
offer
you
my
Hand
,
and
that
of
my
Disciples
,
T.
1.
Concil
.
for
consenting
with
you
to
all
that
ye
have
determined
in
your
holy
Council
.
And
it
's
that
precisely
which
in
the
Ancient
Church
is
called
the
confirming
of
a
Council
;
to
wit
,
to
consent
by
Vote
and
an
authentick
Act
to
what
hath
been
established
in
it
.
That
appears
evidently
by
the
Letters
of
two
great
Popes
;
St.
Leo
,
and
St.
Martin
.
The
Council
of
Chalcedon
made
Decrees
concerning
the
Faith
,
for
condemning
the
Heresie
of
the
Eutycheans
,
and
the
Remains
of
that
of
the
Nestorians
,
and
by
the
eight
and
twentieth
Canon
thereof
,
to
honour
the
Imperial
City
,
the
second
place
among
the
Patriarchs
was
given
to
the
Patriarch
of
Constantinople
:
which
is
contrary
to
the
Council
of
Nice
,
that
disposed
of
it
otherways
;
and
to
which
St.
Leo
also
would
never
condescend
,
what
Instance
soever
the
Fathers
of
Chalcedon
made
to
him
for
it
.
He
was
nevertheless
apprehensive
,
that
this
might
have
a
bad
Effect
,
and
that
because
of
that
Refusal
it
might
be
thought
in
the
World
,
that
he
would
not
consent
to
the
determinations
of
that
Council
which
had
so
well
asserted
the
Faith
,
against
the
Heresie
of
Eutyches
;
therefore
he
wrote
to
them
in
these
terms
:
&c.
St.
Leo
Ep.
61.
Syn.
Chalced.
Lest
by
malign
Interpreters
of
my
Intentions
it
might
seem
doubtful
whether
or
not
I
approve
what
you
have
with
unanimous
Consent
determined
concerning
the
Faith
,
in
the
Council
of
Calcedon
;
I
write
to
all
my
Brethren
and
Fellow-Bishops
these
Letters
,
which
the
most
glorious
Emperour
,
as
he
hath
desired
,
will
deliver
unto
you
,
to
the
end
your
Fraternity
,
and
all
Believers
,
may
know
,
that
not
only
by
the
Approbation
of
my
Legates
,
but
also
by
my
own
,
I
have
joyned
my
Judgment
to
yours
,
but
only
in
those
Points
which
concern
the
Faith
,
for
the
sake
of
which
this
Universal
Council
hath
been
celebrated
by
the
express
Order
of
the
Emperours
,
and
the
Consent
of
the
Holy
Apostolick
See
.
You
see
then
,
that
to
approve
a
Council
,
according
to
St.
Leo
,
is
to
conform
in
Judgment
to
that
of
the
Fathers
,
and
to
consent
to
the
Definitions
that
have
been
made
in
it
.
This
is
still
more
clearly
apparent
by
the
circulatory
Letter
which
the
Pope
St.
Martin
wrote
to
St.
Amand
Bishop
of
Vtrecht
,
and
to
all
the
Bishops
of
France
,
sending
them
the
Acts
of
the
Council
of
an
hundred
and
five
Bishops
whom
he
had
assembled
at
Rome
against
the
Monothelites
,
Mart.
1.
Ep.
ad
Amand.
Traject
.
ext.
post
Act.
Concil.
Later
.
sub
Mart.
and
to
send
them
back
to
him
with
their
Subscriptions
,
whereby
we
may
see
,
That
they
confirm
and
consent
to
all
that
hath
been
defined
in
the
Council
of
Rome
,
for
the
Catholick
Faith
,
and
for
overthrowing
that
furious
Heresie
which
of
late
hath
risen
against
the
Church
.
He
desires
that
the
Bishops
of
France
may
confirm
the
Decisions
of
Rome
concerning
a
Point
relating
to
Faith
:
it
is
not
,
for
all
that
,
to
be
said
,
that
the
Gallican
Church
is
superiour
to
the
Roman
;
and
there
would
be
no
reason
to
say
so
,
because
to
confirm
Definitions
,
is
nothing
else
,
as
St.
Martin
explains
himself
,
but
to
consent
unto
them
by
Vote
and
Suffrage
.
So
that
every
Bishop
who
subscribes
to
the
Decrees
of
Council
,
approves
and
confirms
it
in
consenting
to
it
by
his
hand-writing
;
which
perfectly
agrees
with
what
St.
Cyril
of
Alexandria
wrote
to
the
Bishop
of
Meteline
,
whom
some
would
have
made
believe
,
Cyril
.
Alex.
Epist.
ad
Acacium
Meliten
.
Episc.
that
the
Pope
protected
Nestorius
:
Believe
it
not
,
said
he
to
him
,
for
I
assure
you
,
that
the
Pope
hath
written
to
us
conform
to
the
Decisions
of
the
Council
of
Ephesus
,
that
he
hath
with
us
confirmed
all
the
Acts
,
and
that
he
agrees
with
us
in
one
and
the
same
Judgment
.
This
it
is
then
which
the
Popes
themselves
call
confirming
a
Council
:
and
it
is
never
to
be
found
in
the
Ancient
Church
,
that
Councils
,
by
their
Synodal
Letters
directed
to
the
Popes
,
have
demanded
any
other
Confirmation
of
their
Decrees
relating
to
the
Faith
,
than
their
Consent
and
Approbation
,
which
they
were
obliged
to
give
.
For
,
in
fine
,
if
the
Holy
Ghost
speaks
by
a
Council
lawfully
called
,
when
they
pronounce
concerning
a
matter
of
Faith
,
and
that
they
say
,
Visum
est
spiritui
sancto
&
nobis
;
the
Pope
must
needs
approve
and
obey
what
the
Holy
Ghost
hath
said
.
And
if
the
Holy
Ghost
speak
not
by
the
Council
until
the
Popes
have
given
their
Approbation
to
it
,
then
might
they
alone
,
by
refusing
that
,
have
been
the
cause
,
that
the
Holy
Ghost
,
who
is
to
teach
us
all
Truth
,
might
never
have
instructed
us
,
and
that
Arianism
,
and
all
other
Heresies
,
had
only
been
tolerable
Opinions
;
which
,
in
my
Judgment
,
no
Man
dares
to
say
.
CHAP.
XVIII
.
That
Ancient
Councils
have
examined
the
Judgments
of
Popes
,
that
they
might
pronounce
the
last
and
definitive
Sentence
upon
them
.
THough
Councils
have
always
had
a
great
Respect
for
the
Popes
,
and
that
in
great
Controversies
which
have
given
occasion
for
calling
them
,
for
giving
a
supreme
Decision
in
controverted
Points
,
they
have
many
times
pronounced
Sentences
conform
to
those
which
the
Popes
had
already
past
against
one
of
the
two
Parties
;
nevertheless
they
have
examined
them
,
to
know
whether
they
were
just
or
not
:
which
makes
it
apparent
,
that
they
believed
that
they
had
a
Superiority
over
the
Pope
,
altogether
like
to
that
which
superiour
Judicatures
have
over
inferiour
.
Take
two
famous
Instances
of
this
,
which
puts
the
Truth
thereof
beyond
all
doubt
.
Flavian
,
Patriarch
of
Constantinople
,
in
his
particular
Council
,
condemned
the
pernicious
Doctrine
of
Eutyches
,
who
acknowledged
but
one
Nature
in
Jesus
Christ
;
and
the
great
Pope
St.
Leo
,
by
his
Judgment
,
confirmed
that
of
the
Patriarch
,
as
appears
by
the
Letters
which
he
wrote
unto
him
,
wherein
he
wonderfully
well
asserts
the
Catholick
Belief
concerning
the
Distinction
of
two
Natures
,
the
divine
and
humane
,
in
one
only
person
,
in
Jesus
Christ
,
against
the
Error
of
that
Arch-Heretick
who
confounded
them
.
Dioscorus
,
Patriarch
of
Alexandria
,
who
openly
declared
himself
the
Protector
of
Eutyches
,
undertook
his
Business
,
and
prevailed
so
far
by
favour
of
Chrysaphius
,
who
could
do
any
thing
with
his
Master
the
Emperour
Theodosius
the
younger
,
that
this
Prince
called
the
second
Council
of
Ephesus
,
there
to
examine
what
had
been
determined
at
Constantinople
and
Rome
against
Eutyches
.
St.
Leo
,
who
approv'd
not
this
Proceeding
that
look'd
like
cabaling
,
to
the
end
that
Error
might
entirely
be
abolished
by
a
more
ample
Judgment
,
he
sends
a
Bishop
,
a
Priest
,
and
a
Deacon
,
with
an
Apostolical
Natory
,
to
assist
thereat
in
his
Name
,
and
there
to
settle
,
by
common
Advice
,
what
was
fit
for
the
Service
of
God
;
that
is
to
say
,
Ep.
15.
ad
Ephes.
Syn.
that
after
so
pernicious
an
Error
should
be
condemned
,
they
would
take
into
consideration
the
re-establishment
of
the
Author
of
it
,
always
provided
that
he
condemned
his
Heresie
by
Word
and
Writing
.
This
great
Pope
openly
declares
,
That
that
Opinion
of
Eutyches
is
Heresie
.
to
the
end
that
Error
may
be
entirely
abolished
by
a
more
ample
Judgment
.
But
more
still
.
For
that
second
Council
of
Ephesus
,
by
the
Power
of
Chrysaphius
and
Violence
of
Dioscorus
,
being
become
that
infamous
Den
of
Thieves
where
all
Order
was
over-turned
,
and
Eutyches
absolved
;
this
holy
Pope
who
would
have
that
Heresie
thundred
by
a
definitive
Sentence
,
made
continual
Instances
to
the
Emperour
Marcian
and
the
Empress
Pulcheria
,
after
the
Death
of
Theodosius
,
for
calling
of
a
new
Council
,
which
was
held
at
Chalcedon
;
where
,
after
Examination
of
the
Doctrine
of
Eutyches
,
and
the
Letters
of
St.
Leo
,
they
confirmed
by
their
Sovereign
Authority
,
and
by
a
supreme
Judgment
,
what
the
holy
Pope
had
pronounced
against
that
Heresie
.
And
in
that
he
gloried
,
when
writing
to
Theodoret
who
had
condemned
in
that
Council
the
Heresie
of
Nestorius
whereof
he
was
suspected
,
and
that
of
Eutyches
,
after
he
had
congratulated
with
him
in
a
most
obliging
manner
,
he
subjoyns
upon
his
account
these
lovely
Words
:
We
glory
in
the
Lord
,
Ep.
63.
ad
Theodor.
who
hath
not
permitted
that
our
Brethren
should
do
any
thing
to
our
Disadvantage
;
but
on
the
contrary
,
hath
confirmed
by
the
Assent
of
the
whole
Council
what
had
been
before
defined
by
our
Ministery
,
to
shew
that
that
Judgment
has
truly
proceeded
from
him
;
which
being
first
rendered
by
the
chief
of
all
Sees
,
hath
been
received
by
the
Judgment
of
the
whole
Church
.
Is
not
that
to
say
,
that
to
know
whether
the
Decisions
of
the
Pope
proceed
from
God
or
not
,
they
must
be
received
by
the
whole
Church
,
and
that
by
consequent
the
Council
which
represents
it
,
and
which
gives
them
their
full
force
by
its
supreme
Authority
,
is
above
the
Pope
?
This
appears
still
more
clearly
by
one
other
Instance
,
where
it
is
to
be
seen
,
that
a
General
Council
having
examined
a
Judgment
solemnly
rendered
by
the
Pope
,
rescinds
it
,
and
passes
a
contrary
Sentence
.
It
is
that
which
the
fifth
Council
pronounced
against
the
three
Chapters
,
and
against
the
Constitution
of
Pope
Virgilius
,
whereby
he
had
approved
them
,
forbidding
all
men
whosoever
to
condemn
them
.
I
have
already
spoken
of
that
Action
which
standeth
not
in
need
of
any
long
discourse
to
set
it
off
in
its
full
Force
and
Vigour
.
In
this
Council
the
Doctrine
of
the
Three
Chapters
,
and
the
Constitution
of
the
Pope
who
approves
them
,
are
examined
.
He
is
prayed
to
preside
in
that
Assembly
,
and
in
the
Examination
that
is
made
there
of
these
Writings
.
He
refuses
,
though
he
was
then
at
Constantinople
where
the
Council
was
held
,
and
with
all
his
might
still
maintains
those
three
Chapters
;
and
nevertheless
they
are
condemned
,
and
are
to
this
day
reckoned
to
have
been
very
lawfully
and
justly
condemned
:
nay
,
he
was
afterwards
necessitated
to
submit
to
that
Decree
,
as
I
have
already
said
upon
the
Credit
of
very
good
Vouchers
;
and
if
yet
he
did
not
submit
to
it
,
it
is
still
certain
,
that
the
Council
examined
his
Judgment
,
and
rescinded
it
.
After
that
,
can
it
be
doubted
,
but
that
the
ancient
Church
believed
that
a
Council
is
superiour
to
the
Pope
?
Let
's
reflect
a
little
upon
what
I
said
of
the
sixth
Council
,
which
condemned
the
Heresie
of
the
Monothelites
.
In
it
was
examined
what
the
Pope
St.
Martin
had
decided
concerning
that
Subject
in
his
Council
of
the
Bishops
of
Italy
celebrated
at
Rome
,
and
what
Pope
Honorius
had
before
him
declared
,
in
relation
to
the
same
Controversie
,
in
his
Epistles
to
Sergius
Patriarch
of
Constantinople
,
one
of
the
chief
Authors
of
that
Heresie
.
The
Judgment
of
St.
Martin
was
approved
in
that
Council
;
and
that
of
Honorius
so
severely
censured
,
that
the
Pope
was
there
anathematised
.
Whether
these
Letters
were
well
or
ill
understood
,
it
makes
nothing
to
our
present
purpose
.
The
Council
passes
Judgment
upon
him
,
and
no
body
ever
objected
against
it
in
Antiquity
.
This
is
sufficient
to
conclude
invincibly
,
that
the
Council
is
superiour
to
the
Pope
.
But
is
there
any
thing
more
convincing
and
decisive
for
fixing
of
this
Truth
,
than
what
was
done
in
the
case
of
the
Donatists
,
who
by
their
Schism
troubled
all
the
Church
of
Africa
?
Cologne
,
Rheticius
of
Autun
,
and
Marinus
of
Arles
,
whom
the
Emperour
had
sent
him
to
be
of
the
number
of
the
Judges
,
that
the
Donatists
might
not
have
cause
to
say
,
that
every
thing
had
been
refused
them
.
That
Cause
was
solemnly
judged
in
that
Council
of
Rome
.
Donatus
,
Head
of
the
Schismaticks
,
appeared
there
with
ten
Bishops
of
his
Party
,
and
alledged
all
that
he
had
to
say
against
gainst
Cecilian
,
who
appeared
also
,
accompanied
with
ten
other
African
Bishops
,
and
defended
his
Cause
and
that
of
the
Church
,
so
well
against
the
Authors
of
that
Schism
,
that
they
were
condemned
.
They
were
very
willing
to
be
judged
by
this
Council
,
imagining
,
as
St.
Austin
observes
,
Concil.
Arelat.
11.
Ganls
.
The
Legates
of
Pope
Sylvester
,
with
the
eighteen
Bishops
who
had
been
at
the
Council
of
Rome
were
present
there
.
The
Cause
of
the
Donatists
was
examined
there
afresh
,
with
the
Judgment
which
Pope
Melchiades
,
the
Predecessor
of
St.
Sylvester
,
had
given
against
them
;
and
they
were
again
condemned
by
a
definitive
Sentence
,
and
without
appeal
,
in
regard
of
the
Ecclesiastical
Tribunal
:
for
the
Appeal
which
these
Schismaticks
,
who
observed
no
measures
,
brought
to
the
Tribunal
of
Constantine
,
Whereupon
,
St.
Austin
answering
the
Complaints
that
the
Donatists
of
his
time
always
made
of
Pope
Melchiades
,
Suppose
that
the
Judges
who
condemned
your
Ancestors
at
Rome
had
judged
amiss
,
was
not
there
still
the
full
Council
,
where
that
Cause
might
be
again
examined
with
the
same
Judges
who
had
already
judged
it
;
that
if
it
had
been
found
that
their
Judgment
was
not
just
,
their
Sentence
might
have
been
rescinded
?
I
freely
confess
,
that
I
cannot
see
how
it
can
be
better
made
out
that
the
Pope's
Tribunal
is
subject
to
that
of
a
full
and
general
Council
,
which
may
confirm
or
rescind
a
Sentence
past
at
Rome
,
as
a
supreme
Court
can
confirm
or
rescind
the
Judgment
of
an
inferiour
.
So
when
the
same
St.
Austin
says
in
another
place
,
speaking
of
the
Pelagians
,
August
.
Serm.
2.
de
Verb.
Dom.
c.
10.
We
have
Rescripts
come
from
Rome
,
the
Cause
is
ended
;
that
's
to
be
understood
,
that
it
is
ended
at
Rome
,
whither
these
Hereticks
after
they
had
been
condemned
in
the
Councils
of
Africa
,
appealed
to
the
Pope
,
and
thought
to
have
gained
their
Cause
by
their
Artifice
which
had
once
succeeded
with
them
.
It
was
not
judged
supremely
but
in
the
Council
of
Ephesus
.
We
must
then
of
necessity
conclude
,
that
it
cannot
more
clearly
he
seen
than
in
those
Instances
which
I
have
now
alledged
of
universal
Councils
which
have
judged
the
Sentences
of
Popes
,
That
it
was
believed
in
the
ancient
Church
,
before
Saint
Austin
,
and
in
his
Time
,
and
after
him
,
without
the
least
doubting
,
that
a
general
Council
is
above
the
Pope
.
And
that
's
the
thing
I
was
to
prove
.
CHAP.
XIX
.
That
the
ancient
Popes
have
always
acknowledged
,
and
protested
,
that
they
were
subject
to
Councils
.
BUT
that
I
may
farther
prove
it
upon
as
solid
a
ground
,
and
which
ought
to
be
the
more
plausible
,
and
less
to
be
rejected
,
because
I
shall
produce
,
as
Evidences
for
this
Truth
,
those
who
are
most
concerned
in
the
Affair
:
I
need
say
no
more
,
but
that
the
ancient
Popes
,
whom
of
late
,
in
spight
of
themselves
,
they
would
have
elevated
above
Councils
,
do
themselves
protest
,
that
they
are
subject
unto
them
,
and
that
they
ought
to
obey
them
in
matters
belonging
to
Faith
,
the
Regulation
of
Manners
,
the
universal
Good
and
general
Discipline
of
the
Church
.
Is
there
any
thing
clearer
and
more
sincere
as
to
that
Subject
,
than
the
Testimony
of
Pope
Syricius
,
Successor
to
Damasus
?
The
Emperours
Theodosius
and
Valentinian
the
younger
,
These
,
whether
to
discharge
themselves
of
the
Judgment
which
they
well
foresaw
they
must
of
necessity
pass
against
one
of
their
Brethren
,
It
is
you
,
said
he
,
who
are
to
supply
the
place
of
the
Council
in
that
Judgment
,
and
who
received
the
Power
to
determine
it
,
to
whom
it
belongs
to
pronounce
about
that
Affair
,
seeing
you
represent
the
Council
which
hath
transferred
its
Authority
upon
you
,
and
not
to
me
who
have
it
not
.
There
is
a
Pope
of
the
fourth
Age
,
who
ingenuously
confesses
,
That
the
Delegates
of
the
Council
,
much
more
the
Council
it self
,
have
greater
Power
than
he
hath
,
and
who
by
consequent
acknowledges
that
the
Authority
of
Councils
is
above
that
of
Popes
.
Innocent
I.
who
three
Years
after
Syricius
,
was
Pope
,
and
who
had
observed
his
Conduct
in
relation
to
the
Council
of
Capoua
,
walked
also
according
to
the
Tradition
of
the
Roman
Church
,
John
Chrysostom
,
who
was
condemned
and
deposed
,
in
a
Synod
of
Bishops
of
the
Faction
of
Theophilus
,
Pallad.
lo●
.
cit
.
and
Enemies
to
that
Saint
;
seeing
the
Pope
and
Western
Bishops
had
been
written
to
on
both
sides
,
that
holy
Bishop
did
indeed
rescind
that
Judgment
past
contrary
to
all
the
Forms
and
Rules
of
Councils
by
incompetent
Judges
,
against
an
Absent
who
had
judicially
appealed
to
a
lawful
Council
:
but
as
to
the
Substance
of
the
Affair
,
and
the
Accusation
in
hand
,
he
would
never
meddle
in
it
.
He
thought
,
that
considering
the
Importance
of
the
Affair
,
wherein
the
Honour
and
Dignity
of
a
Patriarch
,
whose
Faith
had
always
been
so
pure
,
and
his
Learning
and
eminent
Sanctity
in
so
high
a
Veneration
over
all
the
Church
,
was
struck
at
,
However
,
if
I
mistake
not
,
there
is
somewhat
that
strikes
higher
in
what
Innocent
III.
one
of
his
Successors
,
no
less
zealous
than
he
was
for
the
Grandeur
and
Rights
of
the
Holy
See
,
wrote
to
Philip
August
.
This
Prince
,
who
had
a
great
desire
to
have
the
Marriage
which
he
had
contracted
with
the
Queen
Ingerbuge
dissolved
,
instantly
pressed
the
Pope
to
declare
it
null
,
that
so
he
might
be
free
to
marry
another
.
That
wise
Pope
writing
back
to
the
King
,
protests
before
God
,
Robert
Cortzeon
,
in
favour
of
the
dissolution
of
that
Marriage
,
who
had
interrogated
her
judicially
,
yet
he
could
not
of
himself
determine
any
thing
about
so
important
an
Affair
as
that
;
and
that
,
If
he
offered
to
do
it
without
a
Council
,
besides
offending
of
God
,
and
the
Disgrace
that
he
should
draw
upon
himself
in
the
World
,
he
might
perhaps
be
in
danger
of
being
deposed
,
and
of
losing
his
Pontifical
Dignity
.
There
was
a
Pope
,
and
one
of
the
most
learned
that
ever
sat
in
St.
Peter's
Chair
,
who
twice
,
and
in
few
Words
,
confesses
with
much
Sincerity
,
that
the
Council
is
above
him
:
once
,
by
saying
,
that
he
could
determine
nothing
in
that
Affair
proposed
to
him
,
without
the
Definition
of
a
Council
;
and
then
,
if
he
offered
to
do
so
,
that
he
should
run
a
hazard
of
being
deposed
from
the
Popedom
.
By
whom
?
Without
doubt
by
a
Power
that
was
superiour
to
his
;
which
,
as
it
is
evident
,
could
be
none
other
upon
Earth
but
that
of
a
Council
.
Pope
Agapetus
,
long
before
,
said
the
same
upon
an
occasion
,
where
the
Question
however
was
not
about
a
matter
of
so
great
Importance
as
this
,
and
of
which
,
it
is
fit
,
I
should
give
my
Reader
an
Account
in
few
words
.
In
one
of
the
Councils
which
Pope
Symmachus
held
at
Rome
,
there
was
a
prohibition
made
,
That
no
Pope
,
for
ever
,
should
alienate
the
Goods
of
the
Church
,
and
especially
of
the
Church
of
Rome
,
which
at
that
time
were
not
Cities
and
Provinces
,
as
they
were
after
the
Donations
of
the
Kings
of
France
,
but
some
Lands
and
Farms
which
it
held
of
the
Bounty
of
Believers
,
besides
the
Oblations
which
in
those
days
made
up
the
greatest
part
of
it
.
I
give
you
here
the
most
considerable
terms
of
the
Decree
,
which
prohibits
that
Alienation
.
We
ordain
in
the
Presence
of
God
,
by
this
Decree
,
that
from
this
present
day
,
so
long
as
the
Doctrine
of
the
Faith
continues
in
the
World
,
by
the
Disposition
of
divine
Providence
,
that
it
be
never
lawful
for
any
Pope
to
alienate
any
farm
,
great
or
small
,
nor
to
transfer
the
same
by
way
of
Exchange
to
any
whosoever
,
under
pretext
and
excuse
of
any
necessity
that
may
happen
.
Now
seeing
about
thirty
six
years
after
there
was
a
Permission
desired
of
Pope
St.
Agapetus
to
alienate
some
of
these
Lands
,
Nor
would
I
have
you
think
,
adds
he
in
his
Epistles
to
Caesarius
Bishop
of
Arles
,
that
I
do
so
out
of
Covetousness
or
any
temporal
Interest
.
But
,
considering
the
strict
Account
that
I
must
give
at
the
last
Judgment
,
I
think
my self
obliged
to
observe
inviolably
what
the
holy
Council
hath
enjoyned
us
.
Yet
,
all
this
while
,
this
was
but
a
National
Council
of
Italy
which
had
made
that
Decree
,
to
which
Pope
Agapetus
says
that
he
was
obliged
to
submit
:
upon
stronger
Reason
,
without
doubt
,
would
he
have
said
the
same
,
if
it
had
been
a
Decree
of
an
Oecumenical
Council
.
There
are
a
great
many
Popes
who
have
expressed
themselves
as
plainly
as
these
,
that
they
were
subject
to
a
Council
.
I
'll
mention
no
more
but
one
,
who
delivers
his
Mind
upon
that
Subject
in
such
a
manner
,
as
no
man
is
able
to
reply
to
.
And
that
is
the
famous
Gerbert
,
Silvester
II.
who
filled
three
Sees
successively
of
Reims
,
Ravenna
;
and
lastly
of
Rome
,
and
was
a
most
Learned
Pope
,
whom
I
have
characterized
in
some
of
my
Histories
.
For
that
purpose
,
he
makes
use
of
this
passage
in
the
Gospel
,
where
our
Saviour
says
to
his
Disciples
,
That
if
your
Brother
offend
you
,
reprove
him
privately
,
and
then
in
presence
of
two
or
three
Witnesses
;
and
if
he
amend
not
,
tell
the
Church
of
him
;
and
if
he
obey
not
the
Church
,
let
him
be
as
a
Publican
and
as
a
Heathen
.
Jesus
Christ
referred
all
his
Disciples
,
and
by
conquent
St.
Peter
,
who
is
therefore
subject
to
it
as
to
his
lawful
Judge
,
from
whom
he
is
to
expect
the
Justice
that
he
may
demand
against
his
Brother
.
Pope
Silvester
makes
use
of
it
in
another
manner
,
but
for
the
same
end
:
for
he
pretends
,
what
is
true
,
that
these
Words
spoken
to
St.
Peter
by
our
Saviour
in
relation
to
his
Brethren
,
were
also
spoken
to
the
same
Brethren
in
regard
St.
Peter
,
as
well
as
of
the
rest
.
Whereupon
that
Pope
writing
to
Seguinus
Archbishop
of
Sens
,
Sylvest.
2.
Epist.
ad
Seguin
.
Senon
.
hath
made
no
difficulty
to
express
himself
in
these
very
pithy
and
significant
Words
:
I
say
it
boldly
,
that
if
even
the
Bishop
of
Rome
offend
against
you
,
and
that
being
often
admonished
he
obey
not
the
Church
,
that
Bishop
of
Rome
,
I
say
,
ought
to
be
look'd
upon
by
the
Command
of
God
himself
,
as
a
Publican
and
as
a
Heathen
.
Could
that
Pope
have
expressed
himself
more
clearly
,
That
he
thought
the
Popes
,
for
all
they
are
Heads
of
the
Church
,
are
still
subject
to
a
Council
that
represents
it
.
CHAP.
XX.
That
the
ancient
Popes
have
believed
,
That
they
were
subject
to
the
Canons
.
IT
is
another
invincible
Argument
that
Antiquity
hath
always
been
in
that
Belief
,
that
the
ancient
Popes
have
always
protested
in
their
true
Epistles
,
for
I
speak
not
of
those
which
are
supposititious
,
that
they
were
obliged
,
in
the
Exercise
of
their
Power
,
and
in
the
Government
of
the
Church
,
to
square
their
Conduct
according
to
the
Canons
and
holy
Decrees
of
Councils
,
against
which
they
could
undertake
nothing
.
Is
there
any
thing
plainer
as
to
that
point
,
than
what
is
to
be
seen
in
the
Epistle
of
Pope
Gelasus
to
the
Bishops
of
Dordany
,
That
no
man
ought
more
exactly
to
execute
what
is
ordained
by
the
Universal
Council
,
than
the
Bishop
of
the
chief
See
?
In
that
of
Celestin
I.
to
the
Bishops
of
Illyrium
;
The
Regulation
of
Councils
must
be
our
Rules
and
have
dominion
over
us
,
and
not
that
we
should
raise
our selves
above
these
holy
Rules
,
that
we
may
dispose
of
them
at
our
Pleasure
:
let
us
submit
our selves
to
the
Canons
by
observing
what
they
enjoyn
.
In
what
St.
Leo
wrote
to
Anatolius
:
Whatsoever
is
contrary
to
the
most
holy
Canons
is
too
wicked
and
d
praved
to
be
tolerated
.
In
the
Letter
of
Simplicius
to
the
Patriarch
Acacius
:
What
is
established
by
an
Vniversal
Council
is
retained
throughout
the
whole
World
by
an
inviolable
Observation
.
In
that
of
Pope
St.
Martin
to
J●hn
Bishop
of
Philadelphia
:
We
are
the
Defenders
and
Guardians
of
the
holy
Canons
,
and
not
the
Prevaricators
of
them
,
for
we
know
,
that
great
Correction
is
reserved
for
those
that
betray
th●m
.
St.
Gregory
the
Great
speaks
with
as
much
force
as
these
▪
in
an
hundred
places
of
his
Epistles
;
as
when
he
says
in
the
thirty
seventh
of
his
first
Book
:
Far
be
it
from
me
,
that
I
should
infringe
the
Statutes
of
our
Predecessors
in
any
Church
whatsoever
:
And
writing
to
John
,
Patriarch
of
Constantinople
:
He
that
presumes
to
loose
those
whom
General
Councils
have
bound
,
or
to
bind
those
whom
they
have
loosed
,
destroys
himself
and
not
the
Councils
.
He
was
so
well
persuaded
of
his
Duty
,
that
obliged
him
to
observe
the
Canons
,
that
he
even
thought
,
that
that
Obligation
extended
to
matters
which
he
found
to
be
established
by
an
ancient
Custom
and
Tradition
in
his
Church
.
For
,
the
Empress
Constantina
having
entreated
him
to
send
her
either
the
Head
or
some
other
considerable
part
of
the
Body
of
St.
Paul
,
to
be
put
in
a
Church
which
she
had
built
to
the
Memory
of
that
great
Apostle
;
that
holy
Pope
wrote
back
to
her
,
In
Romanis
vel
totius
occidentis
partibus
intolerabile
est
atque
sacrilegium
,
si
sanclorum
corpora
tangere
quisquam
●ortasse
volucrit
:
quod
si
praesumpserit
,
c●●ium
est
quia
haec
temeritas
impunita
nullo
modo
remanebit
.
lib.
3.
Indic
.
12.
Ep.
30.
ad
Constant
.
Augus●am
.
That
he
could
have
passionately
desired
,
that
her
Serenity
had
commanded
him
in
any
thing
wherein
he
could
have
served
and
obeyed
her
;
but
as
to
what
she
ordered
him
to
do
,
he
neither
could
nor
durst
do
it
,
because
,
said
he
,
it
is
at
Rome
,
nay
in
all
the
West
,
looked
upon
as
unsupportable
,
and
a
great
Sacriledge
,
to
touch
the
Bodies
of
the
Saints
;
and
if
any
one
have
the
boldness
to
attempt
it
,
his
rashness
will
never
pass
unpunished
.
Perhaps
if
at
Rome
they
had
made
any
Reflexion
on
this
Epistle
,
when
it
was
resolved
there
to
have
an
Arm
of
the
Body
of
St.
Francis
Xavier
,
the
Apostle
of
the
Indies
,
which
was
then
to
be
seen
at
Goa
in
his
stately
Monument
above
threescore
years
after
his
Death
,
as
fresh
and
ruddy
as
when
he
was
alive
,
they
would
not
have
given
Orders
to
have
it
cut
off
;
and
that
if
he
who
obeyed
that
Command
,
had
read
that
Letter
,
he
would
have
answered
with
as
much
respect
as
St.
Gregory
did
,
Nec
possum
,
nec
audio
.
For
besides
,
that
that
Arm
which
is
now
to
be
seen
at
Rome
is
all
withered
,
and
that
since
that
time
the
holy
Body
is
not
so
fresh
as
it
was
before
;
they
who
were
employed
in
that
Office
,
and
had
the
boldness
to
lay
hands
upon
that
sacred
Body
,
died
within
the
Year
.
And
I
have
learned
of
a
very
honest
Gentleman
of
Quality
who
lately
returned
from
the
Indies
,
that
those
of
Goa
attribute
to
that
Action
all
the
Evils
they
have
been
afflicted
with
since
that
time
,
and
all
the
Losses
which
the
Portuguese
have
sustained
in
the
East-Indies
.
Thus
the
holiest
Popes
,
when
they
were
desired
any
thing
to
the
prejudice
of
the
Canons
,
or
even
of
the
ancient
Customs
,
which
pass
for
so
many
Laws
,
have
not
scrupuled
to
confess
,
that
their
power
extended
not
so
far
.
For
besides
the
Instances
that
I
have
just
now
alledged
,
Joan.
VIII
.
Epist.
ad
Carol.
Reg.
John
VIII
.
speaks
in
the
same
manner
to
one
of
the
Kings
of
France
:
We
could
not
act
against
the
Decrees
of
our
Predecessors
,
lest
it
should
seem
that
we
transgress
the
Bounds
set
to
us
by
our
Fathers
.
Germany
;
We
can
grant
no
Demand
against
God
,
and
against
the
Decrees
of
the
sacred
Canons
.
The
meaning
of
that
is
,
that
as
the
Pope
can
grant
nothing
against
the
Service
of
God
,
because
he
is
inferiour
to
God
,
so
neither
can
he
grant
any
thing
against
the
Canons
of
Oecumenical
Councils
,
because
he
is
under
them
.
In
fine
,
that
we
may
not
alledge
an
infinite
number
of
other
Testimonies
,
which
may
be
seen
in
the
true
Epistles
of
the
Popes
,
since
Syricius
,
I
shall
conclude
with
that
of
Silvester
II.
to
the
Archbishop
of
Sens
,
Epist.
ad
Seguin
.
Arch.
Senon
.
wherein
he
says
,
This
is
the
Law
according
to
which
the
Catholick
Church
is
to
be
governed
,
The
Gospel
,
the
Writings
of
the
Apostles
and
Prophets
,
the
Canons
which
the
Spirit
of
God
hath
made
,
and
which
are
consecrated
by
the
Veneration
of
all
the
World
,
and
the
Decrees
of
the
Apostolick
See
which
are
not
contrary
to
these
Canons
.
It
was
agreed
upon
on
both
sides
,
That
the
Pope
,
as
Successor
of
St.
Peter
,
was
Head
of
the
Church
,
the
Father
and
Teacher
of
all
Believers
,
who
had
received
from
Jesus
Christ
,
in
the
person
of
St.
Peter
,
full
power
to
govern
the
Church
.
The
difficulty
only
rested
in
expressing
the
manner
how
he
might
and
ought
to
govern
it
.
The
Latins
would
have
the
Definition
run
thus
,
That
he
had
above
all
others
the
priviledge
and
full
power
of
governing
the
whole
Church
according
to
the
Sayings
and
Sentences
of
the
holy
Fathers
,
Juxta
determinationem
sacrae
Scripturae
,
&
dicta
sanctorum
.
The
Emperour
John
Paleologue
and
Greek
Prelates
,
&
dicta
sanctorum
.
How
,
said
he
,
if
any
of
the
Holy
Fathers
,
writing
to
the
Pope
,
says
to
him
what
he
thinks
fit
,
for
rendering
him
greater
Respect
and
more
Honour
;
shall
the
Pope
take
these
Expressions
of
Complement
and
Civility
for
Priviledges
that
belong
to
him
?
Besides
,
in
the
draught
of
the
Bull
of
Union
of
the
two
Churches
,
the
Pope
having
only
put
his
own
name
,
Eugenius
Bishop
,
Servant
of
the
Servants
of
God
,
as
if
he
alone
had
made
these
Decrees
:
the
Emperour
and
the
Greeks
would
by
all
means
have
that
amended
,
and
that
there
should
no
mention
be
made
of
the
Pope
in
it
,
unless
the
other
Patriarchs
were
also
named
.
At
length
,
after
that
these
two
considerable
Clauses
had
been
well
examin●d
,
the
Union
was
made
in
the
manner
that
the
Greeks
desired
it
,
to
which
the
Latins
agreed
.
Then
the
Bull
was
framed
,
which
began
thus
;
Eugenius
,
Servant
of
the
Servants
of
God
,
&c.
Our
death
beloved
Son
John
Paleologue
illustrious
Emperour
of
the
Romans
,
those
who
hold
the
place
of
our
venerabl●
Brethren
the
Patriarchs
,
and
all
the
rest
who
represent
the
Eastern
Church
consenting
to
all
the
Decrees
which
an●
in
this
Bull
,
&c.
And
then
amongst
other
Articles
it
was
defined
,
Jesus
Christ
hath
given
to
the
●ope
in
the
person
of
St.
Peter
,
full
power
to
govern
the
Universal
Church
in
the
manner
as
is
contained
both
in
the
Acts
of
Oecumenical
Councils
,
and
in
the
sacred
Canons
,
and
not
according
to
the
false
Translation
,
Quemadmodum
etiam
&
in
gestis
Conciliorum
,
&c.
as
if
it
were
said
,
that
the
Canons
of
Councils
attribute
also
to
the
Pope
,
the
power
of
governing
the
Universal
Church
.
It
is
a
quite
contrary
Sense
to
the
Words
of
the
Council
,
which
says
only
,
that
the
Pope
hath
received
from
Jesus
Christ
the
power
of
governing
the
Church
in
the
manner
as
is
prescribed
to
him
by
the
Canons
,
Juxta
eum
modum
qui
&
in
gestis
Conciliorum
,
&
in
Canonibus
continetur
.
Which
comprehends
all
,
because
it
is
supposed
,
as
it
is
very
true
,
that
the
Canons
of
Oecumenical
Councils
are
conform
to
holy
Scripture
,
Tradition
,
and
the
true
Sayings
of
the
holy
Fathers
,
from
whom
we
derive
our
Tradition
.
From
those
two
Clauses
of
the
Bull
wherein
both
the
Eastern
and
Western
Churches
,
after
they
had
well
examined
them
,
agreed
,
two
things
may
be
unquestionably
concluded
:
the
one
,
that
the
Pope
can
determine
nothing
in
his
Constitutions
of
infallible
Authority
,
without
the
Consent
of
the
Church
;
and
the
other
,
that
the
Exercise
of
his
power
which
is
not
infinite
and
unlimited
,
ought
to
be
moderated
according
to
the
Rules
prescribed
to
him
by
the
Canons
of
the
Councils
,
to
which
all
Believers
are
subject
.
What
the
Popes
have
over
others
,
is
the
Care
they
ought
to
take
to
see
them
observed
,
not
only
by
their
Authority
,
but
by
their
Example
,
which
is
of
greater
force
and
efficacy
than
their
Ordinances
;
and
if
they
themselves
violate
them
acting
arbitrarily
as
they
please
,
without
regard
to
the
Canons
which
ought
to
be
their
measures
,
or
suffer
them
to
be
violated
by
others
without
punishment
,
they
become
culpable
before
God
,
who
hath
made
them
not
the
Masters
,
but
the
Stewards
of
the
Church
,
to
act
according
to
her
Orders
,
and
cause
them
to
be
obeyed
.
This
the
great
St.
Leo
expressed
admirably
well
in
those
rare
words
which
he
wrote
to
the
Emperour
Martian
:
With
the
Assistance
of
Jesus
Christ
I
must
constantly
continue
my
Service
,
Ep.
54.
ad
Martian
.
Dum
tamen
evidens
utilitas
vel
necessuas
id
expo●cunt
.
Greg.
IX
.
In
talibus
eadem
utilitas
&
urgens
necessitas
secundum
instituta
canonum
debet
attendi
.
Innoc.
III.
Ep.
ad
Episc.
Favent
.
in
faithfully
executing
what
I
am
commanded
,
because
he
has
trusted
me
with
the
Care
and
Dispensation
of
his
House
;
and
I
make
my self
guilty
of
great
Vnfaithfulness
,
if
by
my
Connivance
,
which
God
preserve
me
from
,
I
suffer
the
Rules
and
Canons
to
be
violated
,
which
have
been
made
,
by
the
Inspiration
of
the
Holy
Ghost
,
in
the
Council
of
Nice
,
for
the
Government
of
the
whole
Church
.
Not
but
that
the
Pope
,
who
ought
to
take
the
care
of
the
general
Good
of
the
Church
,
may
,
on
certain
Occasions
,
dispense
with
the
Canons
:
but
in
that
thing
it self
he
is
subject
to
the
Canons
,
seeing
he
cannot
dispense
with
them
as
he
pleases
,
and
without
any
other
reason
save
that
of
his
Will
,
but
only
in
Cases
prescribed
by
the
Canons
,
when
urgent
necessity
,
St.
Leo.
or
manifest
advantage
,
makes
it
appear
according
to
the
Canons
that
the
Church
intended
not
to
oblige
to
them
.
Except
in
such
cases
,
the
ancient
Popes
say
openly
,
that
the
Canons
and
holy
Decrees
must
be
inviolably
kept
,
and
that
they
cannot
dispense
with
them
.
Whereupon
St.
Bernard
writing
to
a
Pope
,
Bern.
de
cons.
ad
Eugen
.
l.
3.
c.
6.
told
him
with
a
great
deal
of
holy
liberty
,
that
he
forbids
not
to
dispense
,
but
to
dissipate
;
that
he
knows
very
well
that
the
Popes
are
the
Stewards
of
the
house
of
God
,
but
for
Edification
and
not
for
Destruction
,
and
that
the
Steward
ought
to
be
faithful
:
when
Necessity
urges
,
Dispensation
is
excusable
;
and
laudable
when
Advantage
,
not
of
a
private
person
,
but
of
the
publick
,
requires
it
;
and
when
neither
appear
in
that
which
is
defired
,
then
what
is
granted
is
no
more
a
faithful
Dispensation
,
but
a
most
cruel
Dissipation
.
And
this
,
as
a
learned
Pope
teacheth
,
So
that
when
it
happened
that
some
Popes
manifestly
abusing
their
power
,
transgressed
the
limits
set
them
by
the
Canons
,
Appeals
were
made
to
the
next
Oecumenical
Council
;
But
seeing
that
Remedy
is
tedious
,
and
that
it
may
be
abused
by
Appeals
very
ill
brought
,
which
,
seeing
they
could
not
be
judged
in
an
whole
Age
,
would
render
the
pontifical
Authority
useless
in
the
smallest
matters
,
which
Pius
II.
and
Julius
II.
have
most
justly
condemned
;
instead
thereof
,
we
have
in
France
an
Appeal
as
of
Abuse
,
to
the●●
arliament
,
which
(
representing
the
King
sitting
in
his
Chair
of
Justice
,
to
whom
,
as
protector
of
the
Canons
,
it
belongs
to
hinder
any
thing
from
being
acted
contrary
to
them
)
has
Right
to
judge
whether
there
be
any
matter
,
in
the
Bulls
,
Ordinances
,
and
Ecclesiastical
Sentences
,
which
wound
the
Canons
and
our
Liberties
.
For
in
this
chiefly
consist
the
Liberties
of
the
Kingdom
and
Gallican
Church
,
that
no
new
thing
can
be
commanded
or
enjoyned
us
contrary
to
the
holy
Decrees
of
the
Councils
received
in
France
,
and
against
the
ancient
Law
,
in
the
possession
whereof
we
have
always
maintained
our selves
,
without
submitting
to
any
other
Laws
,
unless
we
our selves
consent
to
them
;
so
that
whatever
derogates
from
these
ancient
Constitutions
which
are
our
inviolable
Laws
,
is
by
Decree
rescinded
.
And
this
seems
to
be
grounded
upon
that
excellent
Sentiment
of
Innocent
III.
a
great
Pope
,
great
Canonist
,
and
great
Lawyer
,
who
speaks
like
a
Pope
,
when
he
says
,
Innoc.
III.
l.
1.
Ep.
ad
Episc.
Favent
.
We
will
that
all
that
is
undertaken
and
attempted
against
the
holy
Canons
,
be
void
and
null
;
and
we
will
it
so
much
the
rather
,
that
the
Authority
of
the
holy
Church
wherein
we
preside
moves
and
inclines
us
to
it
.
As
if
by
that
he
would
tell
us
,
that
the
Authority
of
the
Church
depends
upon
the
Observation
of
her
Canons
and
Laws
,
and
not
on
the
Liberty
that
a
Pope
might
take
to
violate
them
.
From
all
that
I
have
said
in
this
Chapter
,
this
truth
of
Fact
results
,
That
all
Antiquity
hath
believed
,
that
Popes
being
subject
to
the
Decrees
of
Councils
,
and
obliged
to
act
and
govern
according
to
the
Laws
that
are
prescribed
to
them
by
the
Canons
,
Councils
by
consequent
are
above
the
Popes
.
CHAP.
XXI
.
What
General
Councils
have
decided
as
to
that
Point
.
SEeing
that
Question
was
not
moved
in
the
Ancient
Church
,
when
all
were
of
the
Opinion
that
I
have
now
mentioned
:
Councils
that
decide
nothing
but
upon
occasion
of
Differences
and
Disputes
which
arise
amongst
Christians
about
some
certain
point
of
Doctrine
,
have
given
no
definitive
Sentence
as
to
that
particular
,
till
it
was
begun
to
be
questioned
and
disputed
about
.
For
seeing
some
who
stood
for
Gregory
,
Peter
Plaoust
,
one
of
the
Deputies
from
the
University
of
Paris
,
which
at
that
time
was
in
the
Meridian
of
its
Reputation
,
made
a
long
and
learned
Speech
in
full
Council
,
No
sooner
was
he
come
down
from
the
Pulpit
,
but
that
the
Bishop
of
Novare
stept
up
,
and
read
aloud
a
Writing
,
which
declared
,
that
an
hundred
and
three
Doctors
and
Licentiates
of
Divinity
,
deputed
by
the
Universities
to
that
Council
,
being
assembled
by
order
of
the
Cardinals
to
consult
about
that
matter
,
were
all
unanimously
of
the
Judgment
of
the
University
of
Paris
;
and
he
affirmed
,
that
besides
the
Universities
of
France
,
it
was
also
the
Judgment
of
the
famous
University
of
Bologna
,
Six
days
after
,
the
Process
that
was
brought
against
Gregory
and
Benet
having
been
proved
and
made
out
in
a
judicial
manner
,
the
Council
past
a
definitive
Sentence
,
whereby
it
declares
,
Pietro
de
la
Luna
and
Angelo
Corario
heretofore
called
Popes
,
Benet
XIII
.
and
Gregory
XII
.
obstinate
Schismaticks
and
Hereticks
,
convicted
of
enormous
Crimes
,
of
Perjury
,
Impiety
,
and
of
Collusion
,
to
deceive
Believers
,
and
to
keep
up
the
Schism
which
so
long
had
rent
the
Church
,
and
as
such
,
deposes
them
from
the
Papacy
.
This
the
Council
did
pursuant
to
the
Decree
,
whereby
it
had
before
determined
,
that
that
Council
represented
the
Church
universal
,
and
that
it
was
the
only
supreme
Judge
upon
Earth
to
whom
the
Judgment
of
that
Cause
belonged
,
though
it
was
most
certain
,
that
one
of
these
two
Pretenders
was
the
true
Pope
.
After
wards
they
chose
Alexander
V.
who
was
acknowledged
by
the
Universal
Church
,
except
those
two
wretched
Remains
of
Obedience
,
who
held
out
still
for
the
two
Antipopes
;
and
that
Pope
approved
all
the
Decrees
of
the
Council
,
even
a
moment
before
his
Death
,
which
was
most
holy
and
precious
in
the
sight
of
God
.
I
have
heretofore
proved
,
according
to
the
Judgment
of
almost
all
the
Churches
of
Christendom
,
of
that
of
Rome
in
particular
,
nay
and
of
the
Universal
Church
represented
by
the
Council
of
Constance
,
which
was
but
a
continuation
of
this
,
that
it
ought
to
be
reckoned
,
without
contradiction
,
lawful
.
But
,
since
on
the
one
hand
,
it
hath
pleased
some
Doctors
beyond
the
Alpes
to
doubt
of
it
,
and
that
on
the
other
,
I
decline
all
dispute
in
this
Treatise
,
I
will
only
stick
to
matter
of
Fact
,
which
cannot
be
contested
;
to
wit
,
that
this
Council
of
Pisa
hath
been
one
of
the
greatest
Assemblies
that
was
ever
seen
in
the
Church
.
For
there
were
in
it
five
and
twenty
Cardinals
,
four
Patriarchs
,
six
and
twenty
Archbishops
,
an
hundred
fourscore
and
two
Bishops
either
in
person
or
by
Proxy
,
two
hundred
fourscore
and
ten
Abbots
,
amongst
whom
were
all
the
Heads
of
the
Orders
,
the
Generals
of
the
Carthusians
and
of
the
four
Mendicant
Orders
,
the
great
Masters
of
Rhodes
,
of
the
Holy
Sepulchre
and
the
Teutonick
Knights
,
the
Deputies
of
the
Universities
of
Paris
,
Tholouse
,
Orleans
,
Angers
,
Montpellier
,
Bologna
,
Florence
,
Cracovia
,
Vienna
,
Prague
,
Cologne
,
Oxford
and
Cambridge
,
and
of
some
others
,
and
those
of
the
Chapters
of
above
an
hundred
Metropolitan
and
Cathedral
Churches
,
above
three
hundred
Doctors
of
Divinity
and
of
the
Law
,
the
Ambassadors
of
the
Kings
of
France
,
England
,
Poland
,
Bohemia
,
Sicily
,
and
Cyprus
,
of
the
Dukes
of
Burgundy
and
Lorrain
,
Brabant
,
Bavaria
,
of
the
Marquess
of
Brandenburg
,
Lantgrave
of
Thuringe
,
and
of
almost
all
the
other
Princes
of
Germany
;
besides
that
the
Kings
of
Hungary
,
Sweden
,
Denmark
,
Norway
,
and
,
in
a
word
,
those
of
Spain
,
except
Arragon
,
shortly
after
adhered
to
that
Council
;
and
by
consequent
,
all
these
Prelates
,
all
these
Doctors
,
all
these
Orders
,
all
these
Universities
,
all
these
Kingdoms
,
all
these
States
,
that
's
to
say
,
in
a
word
,
almost
all
Christians
,
in
the
beginning
of
the
fifteenth
Century
,
when
that
Dispute
was
started
concerning
the
Superiority
of
the
Council
or
of
the
Pope
,
believed
,
conform
to
the
Belief
of
Antiquity
,
That
a
Council
is
above
the
Pope
.
But
you
are
to
take
notice
of
somewhat
more
particular
and
convincing
still
.
When
five
years
after
,
the
Council
of
Constance
was
opened
,
for
continuing
that
of
Pisa
,
as
it
had
been
decreed
in
that
Council
,
which
was
rather
interrupted
than
concluded
,
the
Dispute
concerning
the
Superiority
of
the
Pope
or
of
the
Council
,
was
started
again
with
greater
Heat
than
before
,
For
some
Cardinals
being
arrived
from
Scaffhausen
,
whither
the
Pope
who
had
escaped
from
Constance
had
retired
,
attempted
in
full
Assembly
where
Sigismund
the
Emperour
was
present
,
to
prove
that
the
Council
was
dissolved
,
because
John
XXIII
.
who
had
abandoned
it
,
being
owned
for
true
Pope
by
all
that
were
present
,
was
above
the
Council
which
could
have
no
Authority
without
him
.
Then
was
there
a
general
murmuring
in
the
Assembly
,
and
many
of
those
who
had
greatest
Authority
and
Reputation
by
reason
of
their
Dignity
and
Knowledge
,
Niem
.
in
vit.
Joann
.
J.
Gers
.
Serm.
coram
Concil.
undertook
to
refute
them
,
and
to
prove
on
the
contrary
,
That
the
Council
was
superiour
to
the
Pope
,
conform
to
the
Sermon
that
the
famous
John
Gerson
had
made
to
the
Council
a
few
days
before
,
wherein
he
had
made
it
out
in
twelve
propositions
,
That
a
general
Council
representing
the
Universal
Church
,
is
above
the
Pope
,
not
only
in
the
doubt
whether
or
not
he
be
true
Pope
,
but
also
in
the
Assurance
that
is
to
be
had
,
whether
he
be
lawfully
chosen
or
not
,
Wherefore
that
Question
,
both
before
and
after
the
Sermon
of
Gerson
,
having
been
examined
in
the
Conferences
of
Nations
,
according
to
the
Order
appointed
by
the
Council
,
a
Report
of
it
was
made
in
the
fourth
Session
,
France
,
England
,
Poland
,
Norway
,
Cyprus
,
Navarr
,
and
many
Princes
of
Germany
;
and
there
,
seeing
it
had
been
already
declared
in
the
preceding
Session
,
that
the
Council
subsisted
,
and
still
retained
all
its
Force
and
Authority
,
tho
the
Pope
had
withdrawn
himself
,
it
was
by
common
Consent
thus
concluded
and
defined
;
That
the
Holy
Council
lawfully
assembled
,
and
representing
the
Church
Militant
,
hath
received
immediately
from
Jesus
Christ
a
Power
which
all
and
every
one
,
even
the
Pope
himself
,
are
obliged
to
obey
,
in
all
that
concerns
the
Faith
,
the
extirpation
of
Schism
,
and
the
general
Reformation
of
the
Church
of
God
,
in
its
Head
and
Members
.
And
to
the
end
that
it
might
not
be
said
what
some
have
said
since
without
having
carefully
read
the
Council
of
Constance
,
that
that
is
only
to
be
understood
during
the
time
of
a
Schism
,
it
is
added
to
the
Decree
in
the
following
Session
,
That
whatever
Pope
refuses
to
obey
the
Decrees
not
only
of
this
Council
,
but
also
of
any
other
that
shall
be
lawfully
called
,
ought
to
be
punished
if
he
amend
not
.
The
Council
afterward
exercises
its
sovereign
Authority
over
Pope
John
XXIII
.
acknowledged
by
them
for
true
Pope
,
by
the
Church
of
Rome
,
and
by
all
Christian
People
,
except
a
very
few
who
still
adhered
to
the
Schismaticks
.
Martin
V.
who
was
chosen
Pope
in
place
of
John
XXIII
.
in
the
forty
fifth
Session
,
approved
the
Decrees
which
had
solemnly
been
made
in
that
Council
,
and
protested
that
he
would
observe
them
inviolably
.
In
fine
,
in
the
Bull
wherein
he
enjoyns
what
is
to
be
asked
of
Hereticks
who
return
from
their
Heresie
,
amongst
others
this
Article
is
put
:
Whether
they
believe
not
that
all
Believers
ought
to
approve
and
hold
what
the
holy
Council
of
Constance
,
representing
the
Vniversal
Church
,
holds
and
approves
for
the
Integrity
of
the
Faith
and
the
Salvation
of
Souls
;
and
whether
they
condemn
not
and
repute
not
condemned
,
what
the
same
holy
Council
hath
condemned
and
condemns
as
contrary
to
the
Faith
and
good
Manners
.
This
,
without
doubt
,
is
one
of
the
most
authentick
Approbations
that
a
Pope
can
give
to
a
Council
.
Now
seeing
,
in
compliance
with
a
Decree
of
this
Council
,
the
Pope
had
called
another
at
Pavia
,
afterward
at
Sienna
,
and
lastly
at
Basil
,
where
it
was
held
fourteen
Years
after
that
of
Constance
,
under
Eugenius
IV.
who
caused
the
Cardinal
Julian
of
St.
Angelo
,
named
by
his
Predecessor
for
that
Function
,
to
preside
in
it
in
his
place
,
that
Council
in
the
second
Session
,
when
without
contradiction
it
was
very
lawful
,
the
Pope
presiding
therein
by
his
Legate
,
renewed
those
two
Decrees
,
and
defined
the
same
thing
in
the
same
terms
,
touching
the
Superiority
of
General
Councils
,
to
which
Popes
were
obliged
to
submit
,
in
matters
concerning
the
Faith
,
the
extinction
of
Schism
,
and
the
Reformation
of
the
Church
in
its
Head
and
Members
.
This
was
not
all
:
for
sometime
after
,
Eugenius
having
sent
the
Archbishops
of
Colossis
and
Taranto
to
the
Council
,
to
represent
the
Reasons
and
Authority
that
he
had
to
dissolve
it
,
and
to
transfer
it
to
another
place
:
The
Fathers
,
in
a
general
Assembly
,
made
a
Synodal
.
However
,
Eugenius
dissolved
it
contrary
to
the
Advice
of
Cardinal
Julian
who
presided
therein
.
But
when
he
perceived
that
that
began
to
produce
very
bad
Effects
,
There
are
two
Councils
then
without
speaking
of
that
of
Pisa
,
whereof
the
Council
of
Constance
was
a
continuation
,
and
two
Councils
in
formal
terms
approved
by
two
Popes
,
Martin
V.
and
Eugenius
IV.
and
these
Councils
determine
,
the
one
during
the
Schism
,
and
the
other
after
the
Schism
was
extinct
,
that
every
Council
representing
the
Universal
Church
,
is
superiour
to
the
Pope
.
Now
all
the
Doctors
of
that
party
which
hold
for
the
Pope's
Superiority
,
acknowledge
that
a
Council
universal
and
approved
,
cannot
err
in
its
Decisions
;
whence
it
may
easily
be
concluded
,
that
since
the
Decrees
of
these
Councils
,
one
is
obliged
to
believe
what
all
Antiquity
before
these
Councils
believed
,
that
is
,
that
an
Oecumenical
Council
lawfully
assembled
,
is
above
the
Pope
.
I
don't
see
how
one
can
avoid
this
,
without
finding
ways
to
invalidate
the
Authority
of
the
Councils
,
and
particularly
of
that
of
Constance
,
which
is
held
for
the
sixteenth
General
Council
.
And
this
a
modern
Author
hath
attempted
to
do
in
a
Book
written
on
purpose
,
and
last
Year
printed
at
Antwerp
by
John
Baptista
Verdussen
.
We
are
now
to
see
how
he
hath
succeeded
in
it
.
CHAP.
XXII
.
Of
the
Writing
of
the
Sieur
Emmanuel
Schelstrate
against
these
two
Decrees
of
the
Council
of
Constance
.
THree
years
since
,
That
the
Popes
,
Successors
of
St.
Peter
,
have
in
such
manner
full
power
over
the
spiritual
,
That
the
Decrees
of
the
holy
Council
of
Constance
,
approved
by
the
Holy
Apostolick
See
,
and
contained
in
the
fourth
and
fifth
Session
,
concerning
the
Authority
of
General
Councils
,
must
also
remain
in
their
full
force
,
and
not
at
all
be
infringed
.
And
they
add
,
That
the
Gallican
Church
approves
not
the
Opinion
of
those
who
would
weaken
these
Decrees
,
and
rob
them
of
all
their
force
,
saying
that
their
Authority
may
be
called
in
question
;
that
they
are
not
sufficiently
approved
,
or
that
they
extend
not
beyond
the
time
when
there
is
a
Schism
in
the
Church
.
Doubtless
there
is
nothing
more
authoritative
,
(
and
at
the
same
time
more
modest
)
than
that
Declaration
of
a
Church
so
venerable
in
all
Ages
as
the
Gallican
hath
been
,
and
which
,
next
to
that
of
the
Apostles
,
hath
always
maintained
,
and
made
the
Catholick
Faith
to
flourish
in
France
in
its
full
Integrity
,
without
having
been
ever
suspected
of
the
least
Error
.
Nevertheless
,
there
is
a
late
Writer
,
to
wit
,
the
Sieur
Emmanuel
Schelstrate
,
Canon
of
Antwerp
,
and
Under-Library-keeper
of
the
Vatican
,
who
,
as
he
declares
at
first
in
the
Scheme
of
his
Dissertation
,
undertakes
to
overthrow
all
that
the
Clergy
of
France
hath
asserted
concerning
these
Decrees
,
and
to
shew
in
three
Chapters
;
first
,
that
one
may
and
ought
rationally
to
doubt
of
their
Authority
;
secondly
,
that
it
is
only
to
be
understood
during
the
time
of
a
Schism
,
and
in
regard
of
controverted
Popes
;
and
lastly
,
that
they
are
so
far
from
being
approved
,
that
they
have
been
manifestly
rejected
by
an
express
Bull.
Now
seeing
the
authentick
Acts
which
we
have
of
the
Councils
of
Constance
and
Basil
are
in
the
hands
of
every
Body
,
and
owned
for
true
for
above
two
hundred
and
threescore
Years
,
and
no
man
ever
dream'd
to
call
them
into
question
:
he
hath
bethought
himself
of
disputing
us
that
lawful
and
peaceable
possession
,
authorised
by
the
long
Prescription
of
almost
three
hundred
Years
.
And
this
he
pretends
to
do
,
by
opposing
to
us
certain
old
Manuscripts
that
he
hath
raised
out
of
the
Grave
,
which
contain
the
Register
and
Acts
of
the
Council
of
Constance
,
which
had
never
been
seen
,
as
they
are
there
,
and
which
God
,
by
a
singular
Providence
,
as
he
saith
,
hath
suffered
to
be
found
almost
at
the
same
time
when
the
Gallican
Church
made
her
Declaration
;
as
if
he
would
afford
means
of
confounding
it
at
the
very
Instant
that
it
was
published
.
This
,
without
doubt
,
is
an
Undertaking
magnificently
projected
.
But
what
is
it
founded
upon
?
Upon
the
most
ruinous
Foundation
in
the
World
,
and
which
I
might
easily
overturn
,
and
by
consequent
all
the
Superstructure
,
by
saying
in
one
word
,
which
is
most
true
,
that
the
pretended
good
Manuscripts
that
he
produceth
against
us
,
after
a
Possession
of
two
hundred
threescore
and
ten
Years
,
are
not
more
to
be
received
,
and
are
not
near
so
good
,
as
those
from
which
the
Decrees
that
we
have
of
the
Council
of
Constance
have
been
taken
.
Should
I
answer
him
in
this
manner
,
it
would
lie
at
his
door
to
prove
that
his
Manuscripts
are
better
than
ours
,
which
he
will
never
be
able
to
do
,
as
we
shall
presently
see
.
But
to
do
him
a
favour
,
I
am
content
not
to
handle
them
according
to
Rigour
,
only
will
clearly
and
calmly
make
it
out
to
him
,
with
all
the
respect
that
is
due
to
his
Character
,
that
the
Consequences
which
he
draws
from
what
he
finds
there
are
false
;
and
that
after
his
way
of
arguing
,
all
Oecumenical
Councils
might
be
strip'd
of
the
Authority
which
they
ought
to
have
,
and
which
they
have
had
in
the
Church
to
this
present
.
CHAP.
XXIII
.
A
Refutation
of
the
first
Chapter
of
the
Dissertation
of
M.
Schelstrate
.
THIS
Author
undertakes
to
prove
in
this
Chapter
against
the
Gallican
Church
,
That
the
Decrees
of
the
fourth
and
fifth
Session
of
the
Council
of
Constance
are
of
dubious
Authority
;
first
,
because
the
Decree
of
the
fourth
Session
hath
been
corrupted
by
the
Fathers
of
the
Council
of
B●sil
,
who
in
the
Extract
that
they
caused
to
be
made
in
the
Year
1442.
of
the
Decrees
of
the
Council
of
Constance
,
omitted
in
the
first
Decree
the
words
ad
fidem
,
and
added
thereunto
these
words
;
Et
ad
reformationem
generalem
Ecclesiae
Dei
in
capite
&
in
membris
:
That
all
men
,
even
the
Pope
,
are
obliged
to
obey
that
Council
,
in
what
concerns
the
Reformation
of
the
Church
in
its
Head
and
Members
.
As
to
the
Omission
of
the
word
ad
fidem
,
he
is
so
favourable
as
to
excuse
it
,
for
it
appears
only
to
have
been
done
by
the
fault
of
the
Transcriber
,
because
that
word
is
generally
to
be
found
every
where
,
and
indeed
ought
to
be
there
.
As
to
the
words
which
he
pretends
have
been
added
,
he
confesses
that
they
are
in
all
the
Editions
of
the
Councils
that
have
been
hitherto
made
;
because
,
as
he
says
,
they
have
all
followed
the
first
that
was
made
in
the
Year
One
thousand
four
hundred
fourscore
and
nineteen
,
at
Haguenau
,
from
a
Copy
of
that
Extract
of
the
Fathers
of
Basil
:
but
he
pretends
that
it
is
not
lawful
,
and
that
those
Fathers
have
added
these
Words
;
upon
no
other
proof
,
but
that
they
are
not
to
be
found
in
the
ancient
Manuscripts
which
he
hath
seen
.
Well
,
must
it
be
allowed
then
upon
a
proof
of
this
Nature
,
and
a
bare
negative
Argument
which
does
not
conclude
,
to
accuse
a
whole
Assembly
of
Prelates
of
an
Imposture
,
in
which
a
Cardinal
presided
,
a
man
of
a
very
austere
Virtue
,
whom
Pope
Clement
VII
.
hath
canonized
?
Let
him
be
accused
of
Head-strongness
,
and
of
abounding
in
his
own
Sense
,
in
what
he
thought
to
be
just
;
I
consent
to
that
,
there
was
his
weak
side
:
but
that
he
should
be
taken
for
an
Impostor
and
a
Falsary
,
and
be
treated
so
,
upon
so
bare
a
conjecture
,
is
a
thing
that
honest
men
can
hardly
suffer
.
The
Manuscripts
which
M.
Schelstrate
hath
seen
contain
not
these
last
Words
of
the
Decree
:
be
it
so
,
we
take
it
upon
his
Word
,
reckon
him
an
honest
man
,
and
shall
never
accuse
him
of
having
imposed
upon
us
,
but
only
of
having
reasoned
ill
,
in
concluding
from
thence
,
that
the
Fathers
of
Basil
have
falsified
that
Decree
:
for
who
hath
told
him
that
the
Manuscript
from
which
the
Fathers
of
Basil
made
their
Extract
,
contained
not
these
words
?
Why
does
he
,
without
being
well
assured
of
it
,
accuse
them
of
Imposture
?
Don't
we
daily
see
,
that
there
is
difference
amongst
several
manuscript
Copies
of
one
and
the
same
work
,
that
there
is
to
be
found
in
one
what
hath
been
omitted
in
another
,
and
that
therefore
ancient
Editions
are
corrected
?
Witness
that
true
and
famous
History
of
St.
Austin
,
which
the
Fathers
of
Saint
German
des
Prez
cause
to
be
made
from
a
great
many
Manuscripts
,
the
differences
whereof
they
mark
,
and
from
some
of
which
they
take
what
they
add
to
the
ancient
Editions
which
want
certain
words
that
are
not
to
be
found
in
the
Copies
from
which
they
have
been
printed
.
Ought
he
not
to
presume
that
that
Copy
of
Basil
hath
been
taken
from
a
Manuscript
that
had
these
last
Words
,
which
he
hath
not
found
in
his
own
,
that
ought
to
be
reckoned
defective
?
And
to
prove
to
him
that
they
are
so
,
I
declare
,
that
those
which
I
have
seen
,
and
which
are
very
ancient
,
have
the
same
Words
at
the
end
of
the
Decree
of
the
fourth
Session
.
And
at
the
very
Instant
that
I
am
writing
this
in
my
Apartment
in
the
Monastery
of
St.
Victor
at
Paris
,
where
the
Canons
regular
of
that
Royal
Abbey
have
done
me
the
favour
to
let
me
chuse
an
honourable
Retirement
,
suitable
to
my
Profession
and
way
of
Living
.
I
have
before
me
that
famous
Manuscript
of
their
celebrated
Library
,
from
which
Monsieur
de
Sponde
hath
taken
all
that
is
most
rare
in
his
History
of
the
Council
of
Constance
,
which
is
certainly
the
finest
part
of
his
work
.
Now
in
this
Manuscript
which
is
the
most
ancieat
that
can
be
seen
,
I
read
that
Decree
word
for
word
as
it
stands
in
the
printed
Acts
,
and
in
the
last
Editions
,
the
most
exact
and
most
correct
of
all
.
But
there
's
one
thing
still
more
observable
.
We
have
in
these
Manuscripts
of
St.
Victor
,
the
Extract
of
the
Sessions
which
they
who
were
at
the
Council
for
the
French
Nation
,
sent
to
Paris
,
as
fast
as
they
got
them
;
and
that
Decree
of
the
fourth
Session
is
to
be
found
therein
in
express
terms
as
we
have
it
.
Will
M.
Schelstrate
say
,
that
the
Council
of
Basil
,
which
was
not
held
till
many
Years
after
the
Council
of
Constance
,
hath
falsified
these
Extracts
?
What
can
he
answer
to
that
?
And
,
that
he
may
not
think
to
object
to
us
the
multitude
of
his
Manuscripts
,
for
he
quotes
nine
of
them
,
I
can
tell
him
that
there
are
ten
in
Paris
,
all
conform
to
that
of
St.
Victor
,
which
alone
is
worth
all
his
.
And
certainly
I
can
very
well
exceed
that
number
,
seeing
I
my self
,
not
to
speak
other
her
Manuscripts
which
they
who
are
more
curious
than
I
am
,
without
doubt
,
have
in
their
Libraries
,
have
discovered
ten
of
them
.
Besides
,
we
may
produce
against
him
the
unquestionable
Evidences
of
Peter
D'
Ailly
Cardinal
of
Cambray
,
and
of
the
famous
John
Gerson
Chancellor
of
the
University
of
Paris
,
who
was
at
the
Council
of
Constance
,
not
only
as
the
Deputy
of
that
great
Body
,
but
also
as
Ambassadour
from
the
King
:
for
,
in
fine
,
that
holy
and
learned
man
,
who
cannot
be
suspected
of
Imposture
,
and
whose
Manuscripts
we
have
,
in
many
places
relates
that
first
Decree
of
the
fourth
Session
,
word
for
word
,
as
it
is
in
the
Manuscript
of
St.
Victor
,
I
am
of
Opinion
,
that
in
all
Churches
,
and
in
the
most
eminent
Places
of
the
World
,
this
holy
and
most
useful
Definition
,
this
Law
or
Rule
of
the
Council
,
ought
to
be
written
,
or
even
engraved
,
in
great
Letters
,
as
being
the
fundamental
and
infallible
Direction
which
we
ought
to
follow
against
the
horrible
and
monstrous
Scandal
,
which
is
a
stumbling
Block
that
many
amongst
us
have
cast
in
the
way
of
the
Commands
of
God
,
determining
,
and
endeavouring
to
prove
by
Texts
of
the
Gloss
ill
understood
,
contrary
to
the
Evangelical
and
Eternal
Rule
,
that
the
Pope
is
not
subject
to
a
General
Council
,
and
that
he
cannot
be
judged
by
it
;
besides
,
that
a
General
Council
receives
from
him
immediately
all
its
force
,
and
that
in
no
case
it
can
be
called
and
held
without
him
;
that
no
man
may
say
to
him
,
Why
do
you
do
that
?
because
he
is
not
bound
to
obey
the
Laws
,
and
that
he
is
above
all
Canons
:
and
many
other
such
Maxims
,
whereby
a
soft
,
fallacious
,
and
malicious
flattery
fomented
the
unbridled
desire
of
predominating
,
and
changed
the
Pontifical
Power
,
or
the
exercise
of
it
,
into
a
Tyranny
which
wholly
ruined
the
Church
;
so
that
there
would
no
way
remain
of
reducing
matters
into
good
Order
,
and
of
setling
Peace
.
Now
I
would
beseech
M.
Schelstrate
to
tell
me
ingenuously
,
if
he
dares
think
that
the
Chancellor
of
Paris
had
the
Impudence
to
recite
in
a
Sermon
,
and
before
all
the
Fathers
of
the
Council
,
the
Decree
of
the
fourth
Session
,
otherwise
than
they
themselves
had
made
it
;
and
add
impudently
these
words
,
Ad
reformationem
Ecclesiae
in
Capite
&
in
membris
,
which
the
Council
had
not
put
into
it
;
and
afterwards
to
speak
to
them
in
the
manner
I
have
now
mentioned
.
I
take
him
to
be
a
man
of
too
much
Honour
,
and
too
prudent
,
ever
to
let
that
Thought
enter
into
his
Head
;
and
I
make
no
doubt
but
that
he
will
give
Glory
to
God
by
confessing
,
That
since
Gerson
recited
that
Decree
before
the
whole
Council
as
we
have
it
in
the
printed
Acts
,
it
is
altogether
evident
that
the
Council
made
it
so
,
and
that
it
is
not
in
the
least
falsified
;
that
otherwise
the
Council
would
have
given
him
the
Lie
as
an
impudent
Impostor
.
But
what
now
if
I
shew
that
that
so
famous
Doctor
hath
done
the
same
oftner
than
once
,
as
may
be
seen
particularly
in
the
Sermon
which
he
made
before
all
the
Fathers
of
the
Council
,
the
second
Sunday
after
the
Epiphany
,
upon
that
Text
of
the
Gospel
,
There
was
a
Marriage
in
Cana
of
Galilee
?
There
he
treats
very
amply
of
the
Marriage
of
Jesus
Christ
with
his
Church
,
represented
by
the
Council
of
Constance
;
and
having
said
that
the
second
Advantage
of
that
Spouse
,
is
the
fullness
of
Power
that
the
Council
which
represents
her
hath
even
over
the
Pope
,
and
that
that
was
solidly
proved
in
a
Book
lately
before
published
;
he
speaks
in
this
manner
.
But
what
necessity
is
there
to
enlarge
Discourse
,
or
reason
any
more
upon
that
Truth
which
hath
been
most
clearly
and
solidly
decided
by
this
sacred
Council
,
to
which
it
is
not
lawful
to
gainsay
,
nor
to
bring
that
Question
any
ways
under
Examination
again
,
to
clear
it
by
Arguments
?
for
there
would
be
no
end
of
disputing
;
Evasions
and
frivolous
Distinctions
would
always
be
found
out
,
to
betray
men
into
absurd
,
mad
,
and
impious
Errors
.
The
Preacher
hath
truly
and
gravely
said
,
that
because
Sentence
against
an
evil
Work
is
not
executed
speedily
,
therefore
the
Heart
of
the
Sons
of
Men
is
fully
set
in
them
to
do
Evil
;
Is
it
not
therefore
that
there
are
some
who
dare
boldly
impugn
the
Determinations
and
Decrees
of
this
Council
of
Constance
,
of
which
the
Tenor
follows
?
Primo
declarat
,
&c.
Here
he
relates
at
length
the
Decree
of
the
fourth
Session
,
with
that
Clause
,
Et
ad
reformationem
Ecclesiae
in
capite
&
in
membris
;
and
having
done
so
,
This
,
says
he
to
the
Fathers
of
the
Council
,
is
the
Decree
that
you
have
made
.
Dare
M.
Schelstrate
,
after
this
,
still
say
,
that
those
of
Basil
have
falsified
that
Decree
,
by
adding
thereunto
those
Words
?
And
since
,
for
convincing
him
,
he
hath
obliged
me
to
alledge
so
authentick
a
Piece
in
that
part
of
this
excellent
Sermon
which
John
Gerson
made
to
the
Council
of
Constance
,
I
should
be
glad
he
might
know
what
,
after
the
Rehearsal
of
the
Decree
as
we
have
it
,
that
learned
Doctor
adds
speaking
still
to
the
Council
.
These
are
his
own
Words
,
which
are
very
considerable
.
Whoever
opposes
and
contradicts
that
Truth
founded
upon
the
Rock
of
Holy
Scripture
,
falls
into
the
Heresie
that
now
hath
been
condemned
,
which
no
Divine
,
especially
of
the
Faculty
of
Paris
,
nor
no
Saint
,
ever
maintained
.
In
this
manner
Gerson
speaks
of
the
Opinion
of
those
who
will
not
have
a
Council
to
be
above
the
Pope
.
We
give
it
a
softer
term
,
and
reject
it
,
not
as
heretical
,
but
as
contrary
to
the
Doctrine
of
Antiquity
,
and
consequently
false
.
Then
he
goes
on
with
greater
force
still
,
and
expresses
himself
in
these
Words
.
I
lately
saw
St.
Thomas
and
St.
Bonaventure
;
I
have
not
here
the
Books
of
other
Doctors
.
They
allow
the
Pope
the
supreme
and
full
Ecclesiastical
Power
;
and
without
doubt
they
are
in
the
right
,
because
saying
so
,
they
compare
the
Pope
with
all
Believers
and
all
Churches
taken
particularly
.
But
if
they
had
been
to
compare
him
with
the
Authority
of
the
Church
assembled
in
a
Council
,
they
would
have
subjected
him
,
and
the
exercise
of
his
Power
,
to
the
same
Church
,
as
to
his
Mother
,
whose
Laws
the
Wise
Man
says
one
should
never
forsake
,
and
as
to
the
Rule
which
directs
us
infallibly
,
and
to
which
all
men
in
the
Church
liable
to
failing
,
are
obliged
to
submit
.
And
if
any
one
,
whoever
he
be
,
of
our
Brethren
,
though
he
were
Pope
,
who
says
his
Pater
Noster
as
we
do
,
will
not
acknowledge
her
Authority
,
and
obey
her
,
let
us
hearken
to
that
which
Jesus
Christ
enjoyns
to
every
Catholick
,
Let
him
be
to
you
,
saith
he
,
as
an
Heathen
and
as
a
Publican
;
that
is
to
say
,
as
an
excommunicate
Person
.
And
this
is
just
the
same
which
the
Pope
Silvester
II.
said
in
express
terms
many
Ages
before
Gerson
.
And
to
prevent
M.
Schelstrate
from
offering
to
say
,
that
the
Text
of
this
Doctor
hath
been
falsified
,
by
adding
thereunto
these
words
,
Et
ad
reformationem
Ecclesiae
in
caepite
&
in
membris
;
I
declare
unto
him
,
that
the
Treatise
de
potestate
Ecclesiastica
,
where
that
great
man
quotes
that
Decree
,
hath
been
collationed
with
four
Manuscripts
,
two
of
the
History
of
St.
Victor
,
marked
N
N.
S.
and
M
M.
11.
with
one
of
the
Colledge
of
Naevarr
,
and
of
the
Bibliotheke
of
Monsieur
Colbert
,
marked
99.
That
the
Treatise
An
&
quomod●
appellare
liceat
à
summo
pontifice
,
where
the
same
Decree
is
to
be
found
,
is
altogether
conform
to
two
Manuscripts
,
one
of
St.
Victor
marked
N
N.
9.
and
the
other
of
the
Bibliotheke
of
Navarr
.
That
the
Sermon
,
pro
viagio
Regis
Romanorum
,
hath
in
like
manner
most
exactly
been
compared
with
a
Manuscript
of
St.
Victor
,
marked
according
to
the
ancient
Catalogues
,
N
N.
11.
with
one
of
the
Bibliotheke
of
Navarr
,
and
with
one
of
the
Library
of
Monsieur
Colbert
,
marked
99.
In
a
word
,
that
what
is
to
be
read
in
the
Sermon
,
Nuptiae
factae
sunt
,
&c.
wherein
Gerson
repeated
before
the
Council
the
Decree
of
the
fourth
Session
,
is
to
be
found
in
a
very
ancient
Manuscript
of
St.
Victor
,
marked
N
N.
19.
word
for
word
as
we
have
caused
it
to
be
printed
.
All
these
Manuscripts
have
been
communicated
to
me
by
Monsieur
d'
Herouval
,
Regular
Canon
of
St.
Victor
,
and
Doctor
of
the
Surhonne
,
whose
merit
already
well
known
to
the
Learned
,
will
shortly
be
to
the
Publick
,
in
the
new
Edition
that
he
is
preparing
of
the
Works
of
Gerson
,
which
by
his
Care
and
Pains
,
will
be
found
restored
to
their
Perfection
,
that
they
have
never
hitherto
had
.
This
,
I
think
,
is
enough
to
oblige
M.
Schelstrate
to
yield
.
Would
he
have
any
thing
more
precise
?
He
shall
be
satisfied
.
The
Council
of
Basil
,
ten
Years
before
the
Extract
made
,
which
he
pretends
they
falsified
,
proposed
that
Decree
such
as
we
have
it
,
and
renewed
the
same
in
the
second
Session
.
Cardinal
Julian
,
who
was
nominated
by
Martin
V.
to
preside
in
that
Council
,
and
who
after
the
Death
of
that
Pope
presided
therein
in
Name
of
Eugenius
IV.
consented
to
that
Decree
in
behalf
of
the
Pope
in
that
second
Session
,
and
defended
it
in
the
Letter
which
he
wrote
to
Eugenius
,
to
remonstrate
to
him
the
Reasons
which
obliged
his
Holiness
not
to
offer
to
dissolve
that
Council
.
Had
not
this
Decree
been
that
of
Constance
most
faithfully
proposed
,
would
he
have
consented
to
it
;
Would
not
he
have
objected
against
that
notorious
Falsification
?
Julian
.
Ep.
2.
ad
Eugen
.
Would
not
he
have
protested
,
that
what
was
added
to
the
end
of
the
Decree
was
no
part
of
it
,
he
who
was
very
well
acquainted
with
his
Council
of
Constance
,
and
daily
studied
it
,
having
express
Orders
from
Eugenius
,
to
act
in
the
Council
of
Basil
,
as
he
should
find
it
expedient
,
according
as
he
was
enjoyned
and
directed
by
the
Decrees
of
the
Council
of
Constance
.
Would
he
have
more
still
?
Here
is
enough
to
satisfie
him
.
Eugenius
IV.
in
the
Bull
which
he
published
during
the
sixteenth
Session
,
declares
,
That
,
according
to
the
Decrees
of
Constance
,
he
had
called
the
Council
of
Basil
for
the
Extirpation
of
Heresies
,
the
Peace
of
Christian
People
,
and
the
general
Reformation
of
the
Church
in
Capite
&
in
Membris
:
and
seeing
the
Council
was
lawfully
assembled
,
In
fine
,
in
the
very
same
Manuscript
which
M.
Schelstrate
produces
,
there
is
to
be
found
in
the
Preface
of
the
Decree
,
as
in
our
Acts
,
that
,
This
Holy
Council
of
Constance
lawfully
assembled
for
the
Extirpation
of
the
present
Schism
,
for
the
Vnion
,
and
for
the
Reformation
that
ought
to
be
made
of
the
Church
in
its
Head
and
Members
,
to
the
end
that
that
Union
and
Reformation
of
the
Church
may
the
more
easily
,
more
surely
,
more
amply
,
and
more
freely
be
obtained
,
ordains
,
declares
,
and
defines
as
follows
;
to
wit
,
That
all
men
,
of
whatsoever
Dignity
they
be
,
even
Papal
,
are
obliged
to
obey
the
Council
in
all
things
belonging
to
the
Faith
,
and
the
Extirpation
of
this
Schism
.
And
who
does
not
see
that
for
compleating
the
Sense
according
to
the
Intention
and
express
words
of
the
Council
,
one
must
not
stop
there
,
but
that
it
must
necessarily
follow
,
and
to
the
Reformation
of
the
Church
in
the
Head
and
Members
thereof
?
So
it
is
in
our
Copies
which
are
true
,
and
is
wanting
in
his
,
which
unjustifiable
Omission
makes
them
clearly
appear
to
be
defective
.
But
,
says
M.
Schelstrate
,
one
of
my
Manuscripts
affirms
,
that
the
day
before
,
and
the
very
same
day
of
the
fourth
Session
,
there
were
great
Debates
concerning
the
matters
to
be
put
into
the
Decree
,
and
that
at
length
by
a
sudden
Inspiration
of
the
Holy
Ghost
,
all
agreed
,
that
nothing
should
be
put
into
it
but
the
Points
that
are
to
be
seen
in
that
Copy
;
and
the
other
Manuscript
informs
me
,
that
the
Emperour
made
them
all
agree
by
finding
a
moderation
to
which
he
brought
the
Cardinals
to
consent
.
Now
that
is
exactly
what
we
would
be
at
:
I
'll
tell
ye
how
.
There
were
four
Points
to
be
examined
relating
to
that
Decree
:
first
,
Whether
the
Council
hath
received
immediately
from
Jesus
Christ
,
a
full
Power
to
which
the
Pope
himself
is
obliged
to
submit
in
what
concerns
the
Faith
and
the
Extirpation
of
Schism
;
secondly
,
and
if
it
ought
to
be
put
into
it
,
in
what
concerns
the
Reformation
of
the
Church
,
in
the
Head
and
Members
;
thirdly
,
whether
in
case
the
Pope
would
not
obey
it
,
he
might
be
punished
;
and
fourthly
,
if
all
that
ought
to
be
understood
of
any
other
Council
as
well
as
of
that
of
Constance
.
As
to
the
first
,
since
all
the
Nations
agreed
upon
it
,
it
easily
past
;
but
as
to
the
three
others
,
some
,
and
especially
the
Cardinals
,
who
,
at
least
,
would
therein
gratifie
the
Pope
,
opposed
them
.
Now
the
mean
and
moderation
which
the
Emperour
Sigismund
found
out
to
unite
all
dissenting
minds
,
was
,
that
in
the
Decree
of
the
present
fourth
Session
,
the
two
first
Points
only
should
be
inserted
,
and
that
for
the
other
two
they
might
afterwards
consider
what
was
to
be
done
about
them
in
the
following
Senssion
.
That
appears
manifestly
by
our
Acts
,
by
our
Manuscripts
,
and
even
by
that
of
M.
Schelstrate
,
wherein
,
as
I
have
just
now
proved
,
there
is
a
necessity
,
considering
that
Proceeding
,
for
making
a
rational
and
compleat
Sense
,
that
these
Words
which
have
been
omitted
in
it
,
be
added
,
And
as
to
what
concerns
the
Reformation
of
the
Church
in
the
Head
and
Members
.
This
is
more
clearly
still
to
be
seen
in
the
fifth
Session
which
was
held
eight
days
after
,
and
wherein
for
putting
an
end
wholly
to
that
Affair
,
and
for
proposing
without
Interruption
,
and
at
one
glance
,
what
men
ought
to
believe
concerning
that
Point
,
they
put
in
the
first
place
the
Decree
of
the
fourth
Session
word
for
word
as
we
have
it
;
and
then
made
a
Decree
,
by
which
the
two
other
Points
were
defined
and
declared
,
to
wit
,
that
the
Pope
himself
is
obliged
to
obey
not
only
that
Council
of
Constance
that
was
held
during
the
Schism
,
but
also
all
others
;
and
that
if
he
refuse
to
submit
to
them
he
may
be
punished
.
And
this
is
to
be
seen
not
only
in
our
Acts
and
Copies
,
but
likewise
in
the
Manuscript
of
M.
Schelstrate
,
as
he
himself
confesses
;
and
therefore
he
must
acknowledge
,
that
even
though
these
Words
,
for
the
reformation
of
the
Church
in
the
Head
and
Members
,
had
not
been
put
into
the
Decree
of
the
fourth
Session
,
as
he
pretends
,
yet
that
would
not
at
all
reach
the
bottom
of
the
Affair
,
because
they
are
actually
in
the
Decree
of
the
fifth
Session
.
For
to
render
a
Decree
authentick
,
what
matters
it
in
what
Session
it
hath
been
made
?
After
all
,
it
must
necessarily
be
concluded
from
what
I
have
now
said
as
to
these
uncontroverted
matters
of
Fact
,
that
we
ought
not
to
correct
the
Council
of
Constance
,
according
to
the
Manuscripts
of
M.
Schelstrate
.
But
on
the
contrary
,
it
is
his
part
to
correct
them
according
to
ours
,
and
according
to
the
Council
,
as
we
have
it
.
And
so
,
the
first
Argument
that
he
alledges
why
we
should
doubt
of
the
Authority
of
these
Decrees
,
is
null
.
The
other
two
are
of
the
same
force
,
and
in
a
few
words
,
may
without
any
difficulty
be
overthrown
.
Seeing
he
cannot
deny
but
that
these
two
Decrees
are
in
the
fifth
Session
,
he
saith
what
he
hath
learned
from
those
Vltramontanian
Authors
who
have
written
for
the
Superiority
of
the
Pope
against
that
Council
;
to
wit
,
that
they
were
made
in
a
hurry
,
without
sufficient
Deliberation
,
and
against
the
Judgment
of
many
who
opposed
them
.
This
is
the
very
same
thing
that
the
Nestorians
,
nay
and
some
of
our
Protestants
,
have
said
against
the
Council
of
Ephesus
,
and
against
St.
Cyril
,
whom
they
accuse
of
having
caused
Nestorius
to
be
condemned
with
extream
Precipitation
,
without
hearing
him
,
and
without
possibility
of
having
the
cause
sufficiently
examined
.
All
Hereticks
might
say
as
much
,
and
do
,
indeed
say
so
of
all
Councils
which
have
condemned
their
Heresie
.
But
,
not
to
rest
on
that
,
I
maintain
to
M.
Schelstrate
,
that
there
never
was
a
Question
better
examined
,
than
that
which
was
moved
in
this
Council
.
For
,
since
the
Council
of
Pisa
,
where
it
was
first
started
,
had
decided
in
favour
of
the
Council
,
it
was
almost
the
whole
Subject
of
Disputes
and
Conferences
,
and
was
tossed
to
and
fro●
in
the
Council
of
Constance
even
before
and
after
the
Sermon
of
John
Gerson
.
Besides
,
after
that
Assembly
wherein
all
that
the
Cardinals
who
were
sent
from
the
Pope
objected
,
had
been
convincingly
refuted
,
it
was
so
well
examined
,
that
all
the
four
Nations
acquiesced
in
the
Point
.
I
know
very
well
,
there
were
great
Debates
about
it
,
and
that
the
Cardinals
opposed
it
;
I
even
grant
him
what
he
hath
found
in
his
Manuscript
,
and
which
he
confesses
had
never
been
known
before
,
and
which
,
perhaps
,
is
not
true
,
that
the
Cardinals
,
nay
and
the
Ambassadours
of
France
,
made
a
private
Protestation
in
the
Chamber
of
Presence
,
that
it
was
only
for
avoiding
of
Scandal
that
they
assisted
at
the
fifth
Session
,
and
not
for
consenting
to
what
they
knew
was
to
be
defined
in
it
.
What
can
he
conclude
from
thence
?
Hath
not
he
read
the
History
of
the
Conclaves
,
where
,
after
a
thousand
Intrigues
,
a
thousand
Oppositions
,
and
a
thousand
other
things
more
than
I
can
tell
,
at
length
a
lawful
Election
is
made
,
to
which
all
the
Cardinals
who
were
so
divided
before
,
consent
?
Let
him
read
the
Histories
of
the
Council
of
Trent
written
by
Fra.
Paolo
and
Cardinal
Pallavicini
,
there
he
will
find
a
great
many
Debates
about
Points
that
were
to
be
decided
in
the
Sessions
;
and
nevertheless
the
Holy
Ghost
,
which
unites
all
minds
into
one
Judgment
,
made
all
the
Decrees
of
that
Council
to
pass
with
the
unanimous
Consent
of
all
the
Fathers
who
had
been
so
divided
before
.
It
is
just
so
with
this
Council
of
Constance
;
I
grant
there
may
have
been
Oppositions
,
Contests
,
private
Protestations
,
and
whatever
M.
Schelstrate
pleases
to
inform
us
of
from
his
Manuscripts
:
yet
when
all
is
done
,
these
Cardinal
and
all
they
who
debated
and
protested
privately
,
were
present
at
the
fifth
Session
:
and
seeing
the
Holy
Ghost
unites
all
minds
in
a
Council
,
to
the
end
they
may
say
,
Visum
est
spiritui
sancto
&
nobis
,
the
two
Decrees
of
that
Session
past
by
common
Consent
,
as
the
Acts
say
,
to
which
M.
Schelstrate
has
nothing
at
all
in
his
Manuscripts
that
can
be
objected
.
These
Articles
and
Decrees
having
been
read
,
the
Council
with
a
common
Consent
approved
them
.
In
fine
,
the
third
Argument
he
makes
use
of
to
weaken
the
Authority
of
the
Decrees
of
these
two
Sessions
,
is
,
that
the
Council
being
then
only
made
up
of
those
of
the
Obedience
of
John
XXIII
.
could
not
represent
the
Universal
Church
.
Now
,
to
convince
him
of
the
Insignificancy
of
that
Argument
,
which
without
doubt
is
the
weakest
of
all
,
I
need
only
tell
him
in
two
words
,
that
what
he
supposes
after
Bellarmine
,
who
hath
supplied
him
with
all
his
weak
Objections
,
is
very
false
.
For
almost
all
the
Cardinals
of
the
two
Obediences
of
Gregory
XII
.
and
Benet
XIII
.
were
united
in
the
Council
of
Pisa
,
where
these
two
pretended
Popes
,
who
by
Collusion
played
upon
all
Christendom
,
were
declared
Schismaticks
and
Antipopes
,
and
Alexander
V.
chosen
,
who
was
acknowledged
for
true
Pope
by
most
Churches
,
without
any
Competition
,
and
especially
by
the
Church
of
Rome
.
Now
the
same
Cardinals
and
Bishops
who
constituted
that
numerous
Council
,
continued
it
at
Constance
,
as
Pope
John
XXIII
owned
by
the
same
Council
for
true
Pope
,
declares
in
express
terms
in
the
Bull
whereby
he
calls
that
Council
,
according
as
it
had
been
decreed
at
Pisa
five
Years
before
.
So
that
the
Obedience
of
John
XXIII
.
besides
the
Concurrence
of
almost
all
the
Kingdoms
of
Christendom
,
nay
and
of
the
Church
of
Rome
also
,
was
over
and
above
composed
of
the
greater
and
sounder
part
of
the
two
other
who
were
re-united
at
Pisa
,
and
continued
that
Council
at
Constance
.
If
M.
Schelstrate
pretend
that
the
Absence
of
those
who
held
for
the
one
or
other
of
those
two
who
had
been
declared
Schismaticks
and
Antipopes
,
hinders
the
Council
from
being
Oecumenical
,
he
must
know
that
his
unjust
Pretence
would
ruine
most
of
the
Oecumenical
Councils
;
for
the
Hereticks
that
have
been
condemned
in
them
might
say
,
that
those
of
their
Party
who
had
right
to
be
present
in
them
,
either
were
not
there
,
or
would
not
own
them
for
lawful
and
Oecumenical
Councils
.
And
Protestants
might
say
the
same
,
especially
of
the
Council
of
Trent
,
where
neither
the
Bishops
of
the
Church
of
England
,
nor
of
Denmark
,
Norway
,
Sweden
,
and
that
part
of
Germany
who
followed
the
Confession
of
Ausbourg
,
nor
the
Bishops
of
Greece
,
of
the
East
,
and
of
Egypt
,
who
own
not
the
Pope
for
Head
of
the
Church
,
and
who
are
no
more
of
his
Obedience
,
than
those
at
the
time
of
the
Council
of
Constance
,
who
held
for
Pietro
de
la
Luna
or
Angelo
Corario
,
were
present
.
All
these
Bishops
,
I
say
,
of
so
great
a
part
of
the
Christian
World
,
were
absent
from
the
Council
of
Trent
when
it
made
its
Decrees
,
and
would
not
own
it
.
Is
there
any
thing
more
certain
?
And
nevertheless
M.
Schelstrate
is
obliged
to
confess
with
all
other
Catholicks
,
that
their
Absence
could
not
hinder
that
Council
from
being
Oecumenical
,
because
for
making
it
universal
,
it
is
enough
that
all
be
invited
to
it
,
as
they
were
,
and
that
they
might
be
present
there
if
they
pleased
,
or
if
the
Princes
on
whom
they
depend
gave
them
leave
.
So
that
the
Absence
of
the
Prelates
who
were
the
Dregs
of
those
two
Obediences
,
hinders
not
but
that
the
Decrees
of
Constance
are
the
Definitions
of
an
Universal
Council
,
and
that
they
have
an
infallible
Authority
.
But
there
is
still
somewhat
that
presses
more
home
:
for
if
it
were
not
so
,
and
if
it
were
to
be
approved
which
Bellarmine
says
before
M.
Schelstrate
,
that
these
Decrees
have
no
Authority
,
by
reason
of
that
Absence
,
and
that
there
was
no
Pope
in
Council
when
they
were
made
,
strange
things
would
follow
from
thence
.
In
the
first
place
,
the
Condemnation
of
the
Errors
of
Wicleff
and
John
Huss
would
be
null
,
because
they
were
condemned
in
the
fifteenth
Session
,
John
Petit
,
that
any
private
man
might
meritoriously
kill
a
Tyrant
,
any
way
whatsoever
,
would
not
be
lawfully
condemned
of
Heresie
by
the
same
reason
.
And
lastly
,
that
the
Condemnation
,
and
afterwards
the
Deposition
of
John
XXIII
.
Cardinal
Julian
,
who
presided
in
the
Council
of
Basil
for
Pope
Eugenius
,
wrote
this
to
him
to
take
him
off
of
his
design
of
dissolving
it
because
of
the
Decrees
of
the
second
Session
.
And
would
to
God
Cardinal
Bellarmine
and
M.
Schelstrate
had
read
and
considered
that
Letter
before
they
made
an
Objection
that
draws
after
it
so
dangerous
Consequences
!
&c.
Ep.
2.
Juliani
ad
Eugen.
I
am
obliged
,
said
he
to
him
,
most
holy
Father
,
to
remonstrate
to
your
Holiness
,
that
if
the
Decrees
of
Constance
,
which
the
Council
of
Basil
has
renewed
,
have
no
Authority
,
that
whereby
John
XXIII
.
was
deposed
,
is
of
no
force
.
If
it
be
so
,
the
Election
of
Pope
Martin
V.
which
was
made
during
the
Life
of
John
XXIII
.
is
null
,
and
consequently
that
of
your
Holiness
,
seeing
you
must
then
have
been
elected
by
Cardinals
of
his
Creation
who
was
not
Pope
.
By
the
same
reason
it
is
evident
,
that
all
the
other
Elections
made
since
Martin
V.
until
the
present
Pope
,
must
be
unlawful
.
M.
Schelstrate
,
without
doubt
,
will
answer
to
that
,
that
John
XXIII
.
consented
to
his
Condemnation
,
and
even
ratified
it
when
he
was
at
liberty
.
But
he
must
needs
have
done
so
,
considering
the
condition
he
was
in
;
and
it
is
enough
to
read
the
very
Author
who
is
cited
,
that
is
Leonard
Aretin
,
to
be
informed
that
the
poor
deposed
Pope
went
to
Florence
to
cast
himself
at
the
feet
of
Martin
V.
only
because
he
knew
not
whither
to
betake
himself
,
&c.
Leonard
Aretin
.
Hist.
ver.
Italic
.
and
that
he
was
informed
,
that
it
was
resolved
,
that
if
he
did
it
not
,
his
Person
should
be
seised
,
and
confined
to
perpetual
Imprisonment
.
And
besides
,
is
it
not
well
known
that
the
Ratification
cannot
be
good
if
the
Act
that
is
ratified
be
null
?
Bellarmine's
Answer
has
as
little
force
:
Though
,
saith
he
,
&c.
L.
2.
de
Conc.
c.
19.
the
Council
without
the
Pope
cannot
determine
new
Doctrines
of
Faith
,
yet
it
may
judge
during
a
Schism
,
who
is
the
true
Pope
,
and
provide
a
true
Pastor
for
the
Church
,
when
there
is
none
certain
.
In
the
first
place
he
grants
by
that
,
that
all
which
the
Council
determined
against
Wicleff
,
John
Huss
,
and
Jerome
of
Prague
,
and
against
that
damnable
Proposition
of
John
Petit
,
is
null
,
as
having
been
decided
by
an
incompetent
Judge
:
Who
dare
maintain
such
a
thing
?
Secondly
,
it
is
absolutely
false
that
a
General
Council
,
without
the
Pope
,
cannot
make
Decrees
concerning
the
Faith
.
Did
not
the
first
Council
of
Constantinople
make
such
against
Macedonius
,
concerning
the
Divinity
of
the
Holy
Ghost
?
And
did
not
the
fifth
condemn
the
Heresie
of
the
three
Chapters
,
not
only
without
Pope
Vigilius
,
but
likewise
contrary
to
his
Constitution
,
who
would
have
had
them
not
to
be
condemned
?
Besides
,
it
was
not
the
Business
of
that
Council
to
judge
who
was
the
true
Pope
:
for
the
Council
of
Constance
never
questioned
but
that
John
XXIII
.
was
,
it
would
only
have
had
him
perform
the
Promise
which
he
made
to
renounce
his
Right
,
and
freely
to
lay
down
,
for
Peace
sake
,
tho
he
was
true
Pope
.
And
in
the
fourth
place
,
if
that
Council
was
not
then
,
as
he
called
it
before
,
but
a
particular
Council
where
a
third
part
of
the
Church
only
met
,
it
could
not
lawfully
have
condemned
John
XXIII
;
because
,
as
all
agree
,
none
but
an
Oecumenical
Council
,
representing
an
Universal
Church
,
hath
that
Power
and
supreme
Authority
;
nay
,
and
many
deny
that
it
can
,
unless
in
case
of
Heresie
,
proceed
against
any
Pope
,
much
less
if
that
Council
held
him
for
a
true
Pope
,
as
the
Council
of
Constance
owned
John
XXIII
,
to
have
been
.
From
all
this
it
follows
,
that
the
three
Reasons
alledged
by
M.
Schelstrate
in
as
many
Articles
,
to
prove
against
the
Clergy
of
France
,
that
one
may
doubt
of
the
Authority
of
the
Decrees
of
the
fourth
and
fifth
Session
of
the
Council
of
Constance
,
are
not
only
false
,
but
also
of
dangerous
consequence
to
the
Church
.
Thus
we
have
dispatched
his
first
Chapter
:
the
other
two
will
not
long
hold
out
.
CHAP.
XXIV
.
A
Refutation
of
one
of
the
two
Chapters
of
M.
Schelstrate
.
THis
Writer
,
in
one
of
these
Chapters
,
pretends
to
prove
,
that
those
Decrees
of
the
fourth
and
fifth
Session
are
not
approved
.
I
have
already
made
it
out
,
that
Martin
V.
approved
them
twice
solemnly
;
once
,
by
ordaining
that
those
who
return
from
Heresie
should
be
interrogated
,
whether
or
not
they
approved
,
without
Exception
,
all
which
that
Council
approves
,
and
condemned
all
that
it
condemns
;
and
another
time
in
the
last
Session
,
where
he
declares
,
that
he
approves
,
and
will
inviolably
observe
,
all
the
Decrees
that
have
been
made
in
that
Council
concerning
matters
of
Faith
,
and
as
he
expresses
it
by
a
new
word
,
Conciliariter
.
Upon
which
,
two
Objections
are
raised
against
us
.
The
first
,
from
these
Words
,
concerning
matters
of
Faith
:
from
which
M.
Schelstrate
concludes
,
that
the
Pope
hath
only
approved
the
Decrees
against
Wickleff
,
and
John
Huss
,
because
they
alone
,
saith
he
,
concern
matters
of
Faith
.
What
then
will
become
of
the
other
Decrees
that
were
made
for
the
Extirpation
of
Schism
,
and
for
the
Reformation
of
the
Church
,
which
are
the
two
principal
Points
for
which
the
Council
and
the
Popes
Martin
and
Eugenius
,
in
express
terms
,
declare
that
the
Holy
Synod
,
representing
the
Universal
Church
,
was
called
?
Let
him
tell
me
,
whether
those
Decrees
be
approved
or
not
:
if
they
be
not
,
he
must
then
,
according
to
his
Principles
,
grant
that
the
Deposition
of
John
XXIII
.
is
null
,
that
all
that
followed
upon
it
is
invalid
,
and
that
all
the
good
Laws
that
were
made
in
that
Council
for
Reformation
,
are
of
no
Authority
,
and
oblige
no
Man
.
And
if
they
be
approved
,
it
is
not
to
be
doubted
but
that
those
of
the
fourth
and
fifth
Session
are
also
approved
,
seeing
they
were
chiefly
made
for
the
extinction
of
Schism
.
For
if
the
Council
were
not
above
the
Pope
,
even
lawfully
elected
,
as
John
Gerson
saith
,
and
if
it
had
not
Power
to
depose
him
,
when
that
is
necessary
for
the
common
Good
of
the
Church
,
in
case
of
Heresie
,
Schism
,
or
enormous
Scandal
,
as
it
hath
happened
oftner
than
once
;
the
Council
could
never
have
compelled
the
Pope
,
who
was
acknowledged
to
be
true
and
lawful
,
to
renounce
his
Right
for
peace
sake
.
The
other
Objection
brought
against
us
is
weaker
still
than
the
former
.
Cardinal
Bellarmine
,
whom
M.
Schelstrate
hath
followed
step
for
step
,
upon
that
word
Conciliariter
;
from
which
he
concludes
,
that
these
Decrees
of
Constance
have
not
been
approved
by
Pope
Martin
V.
because
the
Pope
declares
,
Constantiensi
.
L.
2.
de
Concil
c.
19.
that
he
only
approves
those
which
have
been
made
Conciliariter
,
or
,
as
that
Cardinal
interprets
it
,
in
the
manner
as
other
Councils
have
made
their
Decrees
,
the
Matter
having
been
diligently
examined
.
Now
it
is
sure
,
adds
he
,
with
the
greatest
Confidence
imaginable
,
and
as
if
no
body
could
doubt
of
the
truth
of
what
he
says
,
without
so
much
as
bringing
any
proof
for
it
,
the
thing
being
clear
in
it self
:
It
is
then
,
says
he
,
most
certain
,
that
that
Decree
of
the
Superiority
of
a
Council
was
made
by
the
Council
of
Constance
without
any
Examination
,
sine
ullo
examine
.
I
have
two
things
to
say
to
that
;
first
,
that
a
manifest
Falshood
was
never
asserted
with
so
much
Boldness
:
for
never
was
there
a
Question
examined
nor
debated
in
the
Council
with
greater
heat
than
this
,
as
I
have
already
made
it
appear
,
and
as
it
even
appears
by
the
Manuscript
of
M.
Schelstrate
.
For
there
it
is
to
be
seen
,
that
before
the
fourth
Session
,
the
Deputies
of
the
Nations
,
and
the
Cardinals
,
after
many
Contests
and
Oppositions
of
the
same
Cardinals
,
all
agreed
,
Nullo
facto
examine
?
I
declare
that
it
is
a
thing
I
cannot
comprehend
,
after
the
unquestionable
Testimonies
that
I
have
before
alledged
to
the
contrary
.
The
next
thing
that
I
have
to
say
against
the
Answer
of
Bellarmine
,
is
,
that
that
word
Conciliariter
signifies
not
only
,
as
he
hath
interpreted
it
,
the
matter
in
question
having
been
well
examined
,
but
also
being
afterwards
solemnly
decided
in
a
Session
of
the
Council
,
without
which
nothing
is
defined
.
In
the
Council
of
Constance
Votes
went
by
Nations
.
There
were
at
first
four
,
the
Italian
,
English
,
French
,
and
German
,
and
afterward
the
Spanish
was
added
.
The
Deputies
of
every
Nation
consulted
first
severally
;
and
then
all
the
Nations
communicated
their
Opinions
:
after
which
,
all
these
Nations
held
an
Assembly
,
where
every
private
Person
had
liberty
to
speak
and
give
his
Voice
,
yet
all
the
Voices
made
but
one
Suffrage
for
each
Nation
,
though
they
differed
in
the
number
of
Prelates
and
Doctors
.
In
fine
,
when
they
were
all
agreed
,
after
much
disputing
and
debate
,
that
was
no
more
but
preliminary
,
and
a
necessary
Condition
to
a
final
Decision
,
which
was
only
made
in
a
General
Assembly
of
Cardinals
,
Archbishops
,
Bishops
,
Generals
of
Orders
,
Ambassadors
of
Princes
,
and
,
in
a
word
,
of
the
whole
Council
,
with
great
Ceremony
,
after
high
Mass
,
Litanies
,
and
other
Prayers
,
in
the
publick
Session
held
in
the
Cathedral
Church
,
where
after
that
a
Cardinal
or
Bishop
having
from
the
Pulpit
read
the
Decrees
and
Articles
framed
in
the
Assembly
of
the
Nations
,
demanded
if
they
approved
them
:
it
was
still
free
to
every
one
to
say
what
he
pleased
concerning
them
.
And
when
they
had
all
unanimously
said
Placet
,
We
consent
to
them
,
as
they
never
failed
to
do
after
these
previous
Deliberations
,
shorter
or
longer
,
according
to
the
greater
or
less
difficulty
of
the
matters
that
they
had
examined
;
then
was
the
Decree
authentically
made
,
and
had
its
full
force
:
and
that
,
in
the
terms
of
Martin
V.
is
called
a
Decree
made
Conciliariter
.
In
this
manner
the
Errors
of
Wickleff
were
condemned
in
the
eighth
Session
;
that
of
John
Huss
,
and
the
damnable
Proposition
of
John
Petit
,
in
the
fifteenth
;
definitive
Sentence
pronounced
against
John
XXIII
.
who
was
deposed
in
the
twelfth
;
and
the
Decrees
of
the
Superiority
of
the
Council
made
in
the
fourth
and
fifth
Session
.
Before
that
,
the
Council
had
determined
nothing
at
all
,
nor
laid
any
Obligation
upon
Believers
.
This
the
Pope
,
like
a
very
knowing
man
,
expresses
in
the
terms
he
makes
use
of
,
approving
the
Council
,
in
the
five
and
fortieth
Session
.
The
Colledge
of
Cardinals
and
of
the
Nations
,
concluded
,
that
a
certain
Book
of
F.
John
Falkenberg
,
full
of
Heresies
,
ought
to
be
condemned
.
The
Ambassadors
of
the
King
of
Poland
,
and
of
the
great
Duke
of
Lithuania
,
who
concerned
themselves
in
that
Condemnation
,
publickly
besought
the
Pope
to
condemn
it
in
full
Session
before
the
conclusion
of
the
Council
,
according
to
the
Resolution
taken
by
the
Cardinals
and
the
Nations
;
and
they
pressed
him
to
it
in
so
offensive
a
manner
,
that
they
protested
in
name
of
those
Princes
their
Masters
,
that
in
case
of
a
refusal
,
they
appealed
to
the
next
Council
.
Seeing
these
Ambassadors
had
spoken
so
haughtily
,
and
in
so
disobliging
a
manner
,
under
the
specious
Pretext
of
an
extraordinary
Zeal
for
the
Faith
;
and
that
besides
it
was
not
at
all
to
the
purpose
,
that
the
Pope
,
in
the
present
Juncture
,
should
give
cause
to
think
,
that
he
thought
himself
obliged
to
submit
to
what
the
Cardinals
and
Nations
had
determined
in
their
Assemblies
:
he
weighed
his
Words
,
and
answered
very
prudently
,
making
it
by
his
Answer
appear
,
that
on
the
one
hand
he
was
not
wanting
to
comply
with
his
Obligations
;
and
on
the
other
,
that
he
knew
very
well
how
to
preserve
his
Rights
and
Liberty
.
For
he
told
them
,
that
he
would
always
inviolably
observe
and
stick
to
what
the
Council
had
decided
in
matter
of
Faith
,
Conciliariter
.
That
shews
that
he
had
at
least
as
much
Zeal
for
the
Faith
as
these
Ambassadors
had
,
who
pressed
him
in
so
disrespectful
a
manner
to
condemn
a
Book
.
And
at
the
same
time
he
adds
,
that
he
approves
all
the
Decrees
which
the
Council
had
made
authentically
,
and
according
to
the
forms
Conciliariter
,
but
not
at
all
what
was
done
otherwise
;
as
if
he
would
give
them
to
understand
,
that
tho
he
be
obliged
to
obey
the
Council
,
and
inviolably
to
approve
and
observe
what
hath
been
defined
in
the
Sessions
,
yet
he
is
not
at
all
bound
to
submit
to
what
the
Cardinals
and
Nations
might
conclude
in
their
Assemblies
,
without
the
Authority
and
Approbation
of
the
Council
in
their
Sessions
.
This
,
I
think
,
may
undeceive
M.
Schelstrate
,
who
pretends
,
that
the
Pope
,
by
speaking
so
,
makes
it
appear
,
that
he
is
above
the
Council
:
he
ought
to
say
above
,
not
the
Council
,
but
the
Colledge
of
Cardinals
,
and
the
Assemblies
of
the
Nations
,
when
they
are
not
authorised
in
the
Sessions
.
And
therefore
,
when
one
of
the
Ambassadors
of
the
King
of
Poland
would
still
appeal
to
the
next
Council
,
the
Pope
commanded
him
Silence
upon
pain
of
Excommunication
:
and
he
did
very
well
,
because
that
Appeal
was
manifestly
rash
,
abusive
,
and
unwarrantable
,
it
being
most
evident
,
that
a
bare
Resolution
of
the
Cardinals
and
Nations
,
without
the
Authority
of
the
Council
,
could
not
oblige
the
Pope
.
And
this
was
the
reason
why
Martin
,
justly
provoked
by
so
unworthy
a
Proceeding
,
made
shortly
after
a
Bull
,
M.
Schelstrate
alledges
these
words
as
his
last
Argument
which
he
thinks
invincible
,
to
prove
that
the
Pope
is
absolutely
above
all
Councils
.
But
it
is
very
easie
to
give
him
an
Answer
that
hath
been
an
hundred
times
made
without
Reply
,
That
these
Words
,
and
others
of
the
like
nature
,
ought
to
be
understood
with
relation
to
all
Churches
taken
particularly
,
to
all
Bishops
,
Archbishops
,
Primates
,
and
Patriarchs
,
from
the
Judgment
of
any
of
whom
Appeals
may
be
made
to
the
Pope
,
and
not
to
any
of
them
from
the
Judgment
of
the
Pope
who
is
their
Superiour
,
not
when
they
are
assembled
in
Body
in
a
General
Council
representing
the
whole
Church
;
but
when
they
are
taken
separately
and
each
of
them
in
particular
,
according
to
these
Words
of
St.
Austin
in
his
second
Book
of
Baptism
against
the
Donatists
:
Who
knows
not
that
St.
Peter
,
by
reason
of
the
Primacy
of
his
Apostleship
,
ought
to
be
preferred
before
any
other
Episcopacy
whatsoever
?
He
says
,
before
every
Episcopacy
,
and
not
before
all
Episcopacy
in
a
General
Council
.
So
that
that
Bull
of
Martin
V.
no
more
than
another
of
P●as
II.
which
begins
Execrabilis
,
cannot
absolutely
condemn
and
forbid
the
Practice
,
but
only
the
Abuse
that
may
be
made
of
an
Appeal
to
a
General
Council
,
by
appealing
to
it
rashly
,
without
Reason
and
a
lawful
Cause
,
as
those
Ambassadors
of
Poland
and
Lithuania
did
.
If
,
notwithstanding
all
this
,
M.
Schelstrate
will
have
the
Pope
,
by
that
Bull
,
absolutely
to
condemn
all
Appeals
to
a
General
Council
,
which
nevertheless
it
doth
not
express
;
he
may
be
answered
without
difficulty
,
that
were
it
so
,
yet
it
could
be
of
no
force
,
because
it
was
not
made
Conciliariter
,
and
facro
approbante
Concilio
,
nor
with
the
consent
of
the
Church
,
which
hath
never
pretended
but
that
in
certain
Cases
Appeals
may
be
made
from
the
Pope
to
a
Council
.
John
Gerson
,
Chancellor
of
the
University
of
Paris
,
and
the
Declaration
which
that
famous
University
made
by
an
authentick
Act
to
Philip
the
Fair
,
If
I
mistake
not
,
I
have
hitherto
shewed
the
Weakness
,
or
rather
,
the
Nullity
of
what
M.
Schelstrate
objects
,
and
that
Martin
V.
solemnly
approved
the
Decrees
of
the
fourth
and
fifth
Session
,
by
the
Declaration
which
he
made
in
the
last
Session
,
and
by
the
Questions
that
he
will
have
to
be
put
to
Hereticks
that
are
converted
.
But
though
we
had
not
those
two
so
formal
Declarations
of
that
Pope
,
would
our
Author
make
no
account
of
that
of
Pope
Eugenius
,
concerning
which
it
hath
not
pleased
him
to
tell
us
one
word
?
Nevertheless
,
he
cannot
be
ignorant
,
that
the
Council
of
Basil
,
St.
Angelo
Juliano
Caesarini
,
who
presided
therein
in
name
of
that
Pope
.
Nor
do
I
doubt
but
that
he
knows
,
that
Eugenius
IV.
himself
,
in
the
Bull
which
he
made
during
the
time
of
the
sixteenth
Session
,
approved
all
that
the
Council
till
then
had
done
,
and
consequently
these
Decrees
of
Constance
renewed
in
the
second
Session
,
and
the
Synodal
Answer
wherein
the
same
Council
anew
confirms
those
Decrees
,
and
backs
them
with
very
strong
Reasons
,
which
are
there
specified
at
length
.
And
now
I
have
but
two
words
to
say
to
M.
Schelstrate
concerning
the
Approbation
of
these
Decrees
.
First
,
if
he
be
not
satisfied
with
it
,
he
must
of
necessity
reckon
as
null
all
the
Decrees
which
the
first
Councils
made
against
the
Arians
,
Macedonians
,
and
the
other
Hereticks
,
because
it
is
never
to
be
found
,
that
these
Councils
have
been
approved
,
neither
so
formally
,
nor
so
many
times
,
as
the
Decrees
of
Constance
have
been
,
by
the
Popes
Martin
V.
and
Eugenius
IV.
Again
,
that
he
ought
to
know
,
as
I
have
formerly
made
it
appear
,
that
in
the
Ancient
Church
no
other
Approbation
nor
Confirmation
was
ever
known
to
have
been
made
of
Councils
by
the
Popes
,
but
the
consent
which
they
themselves
,
as
well
as
others
,
were
obliged
to
give
to
them
.
For
,
if
after
that
the
Councils
of
Nice
and
Constantinople
which
were
lawfully
assembled
in
the
Holy
Ghost
,
had
defined
the
Consubstantiality
of
the
Word
,
and
the
Divinity
of
the
Holy
Ghost
,
the
Popes
Silvester
and
Damasus
would
not
have
received
these
Decrees
,
nor
have
approved
them
:
it
is
certain
that
they
would
have
been
reputed
Hereticks
by
the
whole
Church
;
Who
can
doubt
of
that
?
And
these
Councils
would
have
been
no
less
infallible
than
they
were
in
making
their
Definitions
,
by
the
Inspiration
of
that
divine
Spirit
,
which
is
the
Soul
of
all
Oecumenical
Councils
,
according
to
these
Words
,
Visum
est
spiritui
sancto
&
nobis
.
For
to
say
that
all
the
Authority
of
Councils
is
derived
from
the
Pope
,
who
may
not
follow
and
approve
their
Decisions
concerning
the
Faith
,
and
thereby
take
from
them
all
their
force
,
is
an
error
condemned
by
the
learned
Cardinal
of
Cambray
,
Peter
D'
Ailly
,
in
most
significant
terms
,
when
preaching
before
the
whole
Council
of
Constance
and
Pope
Martin
V.
in
the
Year
1417.
the
second
Sunday
in
Advent
,
about
a
month
after
the
Election
of
that
Pope
,
he
related
the
whole
History
of
the
Council
which
the
Apostles
celebrated
at
Jerusalem
,
and
then
expressed
himself
in
these
Words
:
By
that
it
is
manifest
,
that
the
Authority
of
deciding
and
defining
ought
not
to
be
attributed
to
the
Pope
alone
,
but
to
the
whole
General
Council
;
whence
it
follows
,
that
the
most
pernicious
and
dangerous
Error
to
the
Church
,
of
some
men
,
ought
to
be
condemned
,
who
,
to
flatter
the
Pope
,
so
rob
the
Council
of
its
Authrity
,
that
they
have
the
Boldness
to
say
,
that
the
Pope
is
not
of
necessity
obliged
to
follow
the
Decisions
of
the
Council
;
and
that
on
the
contrary
,
we
should
test
upon
the
Judgment
of
the
Pope
,
if
he
oppose
that
of
the
Church
,
or
of
a
General
Council
.
Thus
that
great
Cardinal
,
from
the
chair
of
Truth
before
the
whole
Council
of
Constance
,
conform
to
its
Decrees
,
and
in
presence
of
the
Pope
himself
,
who
found
no
fault
with
it
,
and
seemed
not
at
all
displeased
,
that
that
Opinion
was
called
an
Error
most
pernicious
and
most
dangerous
,
invented
by
the
Flatterers
of
Popes
.
F.
John
Sarasin
retract
that
Proposition
which
he
had
put
into
one
of
his
Theses
:
All
the
Authority
that
gives
force
to
the
Decrees
of
a
Council
,
resides
in
the
Pope
alone
.
He
was
obliged
to
make
a
publick
recantation
,
and
to
change
his
Proposition
into
this
,
All
the
Authority
that
gives
force
to
the
Decrees
of
a
Council
,
resides
not
in
the
Pope
alone
,
but
chiefly
in
the
Holy
Ghost
and
Catholick
Church
.
And
certainly
it
is
very
rational
that
the
Pope
should
depend
upon
the
Will
of
the
Holy
Ghost
,
who
teaches
,
as
it
pleases
him
,
all
Truth
to
the
Church
,
and
to
the
Council
which
represents
it
;
and
not
that
the
Holy
Ghost
should
depend
upon
on
the
Will
of
the
Popes
,
as
it
must
needs
do
,
if
after
that
divine
Spirit
hath
by
the
Council
defined
the
Consubstantiality
of
the
Word
,
the
Divinity
of
the
Holy
Ghost
,
the
Unity
of
Person
,
and
the
Plurality
of
Natures
,
Wills
and
Operations
●n
Jesus
Christ
,
and
such
other
Truths
concerning
the
Faith
,
his
Decisions
had
no
Authority
,
if
it
pleased
not
the
Pope
to
consent
to
●hem
.
And
this
,
I
think
,
is
sufficient
in
relation
to
the
Approbation
of
the
Decrees
of
Constance
:
one
word
more
as
to
what
M.
Schelstrate
pretends
,
that
they
were
only
made
for
the
time
of
a
Schism
.
CHAP.
XXV
.
A
Refutation
of
the
other
Chapter
of
M.
Schelstrate
.
THis
Objection
that
is
made
against
us
,
is
of
an
old
ruinous
Engine
ready
to
fall
of
it self
,
tho
we
set
no
strong
hand
to
it
to
push
it
down
.
The
truth
is
,
the
Council
of
Constance
,
which
foresaw
that
it
might
be
made
use
of
to
weaken
the
supreme
Authority
of
Oecumenical
Councils
,
did
anticipate
and
overthrow
it
even
before
it
was
made
;
and
for
that
end
,
in
the
fifth
Session
,
wherein
it
declared
that
all
men
of
what
Dignity
soever
,
are
obliged
to
obey
the
Decrees
and
Ordinances
of
that
sacred
Council
of
Constance
,
these
words
are
added
,
And
of
any
other
General
Council
lawfully
assembled
.
The
first
is
,
That
an
Oecumenical
Council
is
a
whole
,
and
a
Body
whereof
the
Pope
,
or
he
that
presides
in
it
in
his
place
,
is
the
Head
For
there
is
no
Acephalous
Council
,
as
M.
Schelstrate
speaks
,
that
is
to
say
,
without
a
Head
,
calling
that
of
Constance
so
in
the
Absence
of
the
Pope
.
Nay
if
he
refuse
to
preside
when
he
might
,
or
withdraw
himself
from
it
,
there
is
always
some
body
that
presides
therein
in
his
place
;
and
represents
him
in
that
quality
of
Head
,
as
the
whole
Council
represents
the
Universal
Church
;
and
it
will
be
acknowledged
without
difficulty
,
that
the
Head
is
no
more
but
the
chief
Member
and
principal
Part
of
that
great
Body
,
Gregor.
l.
4.
Ep.
8.
as
Saint
Gregory
,
speaking
of
Saint
Peter
,
positively
affirms
.
Not
as
Jesus
Christ
,
who
is
not
only
the
Head
,
but
also
the
Master
of
the
Universal
Church
which
he
hath
purchased
with
his
own
Blood
;
and
by
consequent
it
is
his
Church
,
it
properly
belongs
unto
him
,
and
he
can
dispose
thereof
as
he
thinks
fit
,
as
an
Owner
can
do
with
his
Estate
,
Dominus
est
.
Hence
it
is
that
he
cannot
be
said
to
be
but
a
part
of
the
Church
:
Arist.
12
Me●aph
.
he
is
over
all
,
as
God
who
is
the
absolute
Master
of
the
World
,
is
not
a
part
of
that
whole
,
of
that
Universe
whereof
he
is
the
Master
,
as
Aristotle
himself
hath
acknowledged
.
It
is
not
so
with
the
Pope
,
who
is
indeed
Head
of
the
Church
Universal
,
but
not
Master
,
Jesus
Christ
having
said
to
St.
Peter
,
as
well
as
to
all
the
other
Apostles
:
The
Princes
of
the
Gentiles
exercise
Dominion
over
them
;
but
it
shall
not
be
so
among
you
.
And
that
entirely
ruines
that
odious
Comparison
that
some
would
make
between
our
Kings
,
who
are
over
the
States
of
their
Kingdom
,
and
the
Popes
whom
they
would
place
over
the
whole
Church
.
There
is
a
great
deal
of
Difference
:
Our
Kings
are
the
Masters
in
their
States
,
exercise
Dominion
over
them
;
but
not
the
Popes
in
the
Church
,
but
it
shall
not
be
so
with
you
.
The
Pope
then
is
but
a
part
of
the
Church
,
and
of
a
General
Council
that
represents
it
,
and
not
the
Master
.
Now
it
is
evident
by
the
light
of
Nature
,
that
the
whole
is
more
noble
than
every
part
,
and
carries
it
over
them
,
according
to
that
sentence
of
St.
Austin
,
c.
4.
Vniversum
partibus
semper
optimo
Jure
praeponitur
.
And
upon
that
Maxim
received
of
all
Men
without
contradiction
,
St.
Jerome
in
one
word
derides
that
question
,
when
he
saith
,
The
other
reason
of
the
Council
of
Basil
in
its
Synodal
Answer
is
,
that
an
Ecumenical
Council
hath
received
the
gift
of
Infallibility
as
well
as
the
universal
Church
,
which
it
represents
;
and
that
the
Pope
may
err
,
as
I
have
proved
it
to
have
been
the
belief
of
all
Antiquity
.
But
to
avoid
disputing
:
This
reason
may
be
set
off
in
a
stronger
and
more
convincing
manner
,
by
saying
,
They
who
hold
an
opinion
contrary
to
that
of
the
Superiority
of
a
Council
,
are
still
ready
to
grant
that
during
a
Schism
it
is
above
the
Pope
,
who
is
controverted
,
because
what
is
certain
ought
always
to
be
preferred
before
the
uncertain
.
This
is
a
Principle
then
agreed
upon
on
both
sides
,
from
whence
it
may
be
thus
argued
.
It
is
certain
that
a
general
Council
representing
the
Universal
Church
is
Infallible
;
no
Catholick
can
doubt
of
this
.
On
the
other
hand
it
is
not
certain
that
the
Pope
is
so
,
seeing
many
very
able
and
Catholick
Doctors
,
and
most
famous
Universities
,
not
only
doubt
of
it
,
but
teach
and
vigorously
maintain
that
he
is
not
.
Hence
it
must
necessarily
be
concluded
,
that
,
seeing
what
is
certain
ought
to
be
preferred
before
the
uncertain
:
The
tribunal
of
a
Council
which
,
as
it
is
certainly
known
,
cannot
err
in
its
determinations
,
is
over
that
of
the
Pope
,
who
,
perhaps
,
may
be
deceived
,
there
being
no
certainty
of
his
Infallibility
.
It
is
evident
that
those
two
reasons
of
the
Council
of
Basil
,
when
it
was
very
lawful
and
approved
by
Pope
Eugenius
,
make
it
appear
that
every
General
Council
is
above
the
Pope
,
both
in
the
time
of
a
Schism
,
and
when
there
is
no
Schism
;
seeing
in
both
times
the
Council
is
a
whole
,
of
which
the
Pope
is
but
a
part
;
and
that
it
is
certain
that
in
both
these
times
the
Council
is
alike
Infallible
;
and
that
at
least
,
it
is
not
certain
that
the
Pope
is
,
neither
in
the
one
nor
other
of
these
times
.
Having
said
so
much
,
I
think
I
have
fully
answered
M.
Schelstrate
as
to
what
he
hath
alledged
in
the
dissertation
that
he
hath
made
against
one
of
the
chief
Articles
of
the
Declaration
of
the
Clergy
of
France
.
For
as
to
the
long
discourse
which
that
Author
makes
in
one
of
his
Chapters
,
to
persuade
us
,
upon
the
credit
of
his
Manuscript
,
that
after
great
debates
among
the
Nations
it
was
at
length
resolved
,
by
common
consent
,
that
the
Reformation
of
the
Church
in
the
Head
and
Members
should
not
be
attempted
'till
after
the
election
of
the
Pope
:
It
is
without
doubt
pitiful
and
deserves
not
any
answer
.
Can
it
be
concluded
from
thence
that
a
Pope
lawfully
elected
,
who
is
present
and
presides
in
the
deliberations
of
a
Council
,
is
not
a
part
of
that
whole
and
of
that
Body
which
represents
the
Universal
Church
,
whose
Authority
ought
to
be
preferred
before
that
of
any
of
its
Members
in
particular
,
by
that
reason
which
proves
that
the
whole
is
greater
and
more
noble
than
any
of
its
parts
?
And
by
what
Philosophy
does
he
pretend
to
make
us
acknowledg
,
that
from
the
presence
of
a
Pope
in
a
Council
,
it
follows
that
that
Pope
is
not
obliged
to
submit
to
the
Decrees
that
may
be
made
in
it
,
even
contrary
to
his
own
Judgment
,
when
they
are
carried
by
the
plurality
of
Voices
,
whether
it
be
of
individual
Persons
or
of
Nations
?
That
is
the
very
thing
in
question
,
to
wit
,
if
a
Council
whether
the
Pope
be
there
or
not
,
is
above
the
Pope
:
How
will
he
make
out
his
proof
?
Besides
,
it
was
not
concluded
in
that
Assembly
of
the
Nations
,
that
no
Decrees
concerning
Reformation
could
be
made
before
the
Election
of
a
Pope
,
but
only
that
before
that
time
,
they
should
not
all
be
made
,
and
especially
such
as
moderated
the
Power
of
the
Pope
,
and
confined
it
to
just
limits
,
it
being
very
reasonable
that
he
should
be
present
at
those
deliberations
wherein
he
was
so
much
concerned
.
The
truth
is
,
not
to
speak
of
the
other
Decrees
of
Reformation
that
were
already
made
in
the
Council
,
there
was
a
very
considerable
one
made
relating
to
the
Pope
in
the
nine
and
thirtieth
Session
,
before
the
Election
of
Martin
V.
who
was
not
chosen
till
after
the
one
and
fourtieth
.
It
is
appointed
by
that
Decree
that
the
Popes
being
so
much
the
more
obliged
to
make
the
light
of
their
Faith
conspicuous
,
by
how
much
they
are
raised
in
Dignity
above
all
others
,
shall
for
the
future
make
in
presence
of
those
who
have
elected
them
,
and
before
their
Election
be
Published
,
their
Confession
of
Faith
according
to
the
Form
prescribed
to
them
by
the
Council
in
the
same
Session
.
That
,
without
doubt
was
a
pretty
important
Reformation
,
seeing
thereby
was
revived
what
heretofore
had
been
practised
,
and
what
King
Childebert
demanded
of
Pope
Pelagius
I.
to
inform
himself
of
his
belief
,
because
it
was
thought
that
that
Pope
had
too
much
favoured
the
Eutichyans
,
who
had
surprised
him
by
their
Artifices
.
The
Council
then
might
have
made
the
other
Decrees
of
Reformation
before
the
Election
of
the
Pope
:
but
they
were
willing
they
should
not
be
made
till
after
that
the
Pope
was
elected
;
and
the
manner
how
they
appoint
that
Reformation
to
be
made
,
is
so
far
from
favouring
M.
Schelstrate
,
that
it
infers
a
conclusion
quite
contrary
to
what
he
pretends
,
and
manifestly
proves
that
the
Pope
,
even
when
not
questioned
,
is
inferiour
to
a
Council
.
M.
Schelstrate
owns
.
The
Council
ordains
,
that
an
undoubted
Pope
,
such
as
certainly
he
that
was
to
be
elected
must
be
,
do
reform
the
Church
in
the
Head
and
Members
;
but
it
will
have
it
to
be
done
with
consent
of
the
Council
.
Any
Bishop
may
do
as
much
:
the
difference
is
,
that
he
shall
not
be
President
of
the
Assembly
,
where
he
shall
give
his
Vote
as
all
the
rest
do
.
Now
if
the
Council
will
not
in
Body
set
about
that
work
,
it
refers
it
to
the
care
of
the
Pope
in
conjunction
with
the
Deputies
of
the
Nations
.
He
doth
not
act
then
in
that
Reformation
but
by
the
authority
of
the
Council
that
deputes
him
;
and
all
the
advantage
that
he
is
to
have
over
the
rest
,
is
that
he
shall
be
the
first
Deputy
at
the
Head
of
all
the
others
.
In
fine
,
they
prescribe
to
him
both
the
Articles
upon
which
they
would
have
the
Decrees
of
Reformation
made
,
and
the
time
wherein
they
should
be
expeded
.
If
that
be
not
to
ordain
,
prescribe
,
command
,
and
consequently
if
these
be
not
evident
marks
,
and
Authentick
acts
of
Authority
and
Superiority
;
I
know
none
in
the
World
.
What
will
M.
Schelstrate
then
say
now
with
his
long
discourse
about
the
five
Nations
agreeing
that
the
Reformation
should
not
be
made
'till
after
the
Election
of
a
Pope
?
But
once
more
:
What
does
he
mean
with
the
great
mystery
he
makes
of
this
,
that
after
much
debate
in
the
Assembly
of
these
Nations
,
concerning
the
manner
how
the
Decree
should
be
made
,
whether
by
obliging
the
Pope
with
these
Deputies
to
make
the
Reformation
formation
before
his
Coronation
,
Papa
electus
ligari
non
poterat
,
that
when
a
Pope
is
chosen
he
cannot
be
bound
?
Does
he
by
that
then
pretend
,
that
we
are
obliged
to
believe
,
that
a
Pope
lawfully
elected
,
as
St.
Silvester
was
,
is
not
obliged
to
subscribe
to
the
Decrees
of
an
Ecumenical
Council
,
as
that
of
Nice
was
:
And
that
when
such
a
Council
hath
decided
the
consubstantiality
of
the
word
,
and
forbidden
Priests
to
marry
,
the
Pope
is
not
bound
by
these
Decrees
as
well
as
the
rest
of
Christians
are
,
and
that
he
is
still
at
liberty
to
believe
of
the
one
what
he
thinks
fit
,
and
to
act
in
regard
of
the
other
as
he
pleases
?
But
does
he
not
see
,
that
to
have
the
true
meaning
of
those
words
they
are
to
be
applied
to
the
Subject
in
question
:
to
wit
,
whether
it
should
be
put
into
the
Decree
that
the
Pope
who
was
to
be
chosen
,
Thus
ought
these
words
to
be
understood
in
relation
to
what
goes
before
,
and
not
that
the
Pope
is
not
obliged
to
any
thing
.
The
truth
is
,
in
the
Decree
that
was
made
after
that
Conciliariter
,
in
the
fourtieth
Session
,
The
Pope
was
not
obliged
in
that
manner
,
as
the
Germans
had
proposed
,
nevertheless
he
was
bound
in
another
most
reasonable
manner
,
if
I
may
say
so
,
that
is
to
say
,
he
was
obliged
to
reform
the
Church
in
the
Head
and
Members
,
with
consent
of
the
Council
,
or
with
the
Deputies
of
the
Nations
,
before
the
end
of
the
Council
.
But
if
M.
Schelstrate
will
still
be
opinionative
and
pretend
that
the
Nations
understood
something
else
by
these
words
,
Quod
Papa
electus
ligari
non
poterat
;
there
need
no
other
answer
to
be
made
unto
him
,
but
that
we
must
not
stick
to
what
hath
been
said
in
the
Assembly
of
the
Nations
,
as
he
doth
,
but
to
what
hath
been
defined
Conciliariter
,
in
the
Session
,
as
we
have
just
now
mentioned
.
I
am
apt
to
believe
now
that
M.
Schelstrate
will
be
fully
satisfied
with
me
,
seeing
I
have
exactly
answered
Point
for
Point
all
that
he
hath
said
upon
his
Manuscripts
unknown
to
the
whole
World
for
near
three
hundred
years
,
and
which
at
present
,
he
thinks
fit
to
object
to
us
,
as
most
Authentick
Pieces
,
in
the
dissertation
he
hath
made
against
the
Declaration
of
the
Gallican
Church
,
and
against
the
perpetual
Edict
of
the
King
,
who
,
as
Protector
of
the
Church
,
and
of
her
Canons
,
makes
it
to
be
observed
in
all
his
Territories
;
and
in
fine
,
against
the
Council
of
Constance
received
by
all
Christendom
,
and
especially
by
France
,
which
looks
upon
and
reverences
it
,
as
its
Palladium
,
the
prop
,
support
and
defender
of
its
liberties
.
This
being
so
,
there
remains
no
more
but
in
a
few
words
to
conclude
what
I
have
hitherto
said
of
the
superiority
of
a
Council
over
the
Pope
.
I
made
it
out
in
the
beginning
that
all
Antiquity
believed
it
,
without
the
least
dispute
as
to
that
Subject
,
as
there
happened
about
the
time
of
the
Council
of
Pisa
.
Then
I
clearly
shew'd
what
that
Council
,
and
the
two
following
of
Constance
and
Basil
even
approved
by
the
Popes
Alexander
V.
Martin
V.
and
Eugenius
IV.
determined
on
that
Subject
in
favours
of
Councils
.
As
to
the
times
that
have
succeeded
these
three
Councils
,
it
is
certain
that
all
those
great
Men
,
those
Bishops
,
Cardinals
,
Popes
,
those
Universities
and
Learned
Doctors
of
all
Nations
,
who
,
as
I
have
said
,
have
taught
that
Popes
are
not
Infallible
,
have
by
consequent
maintained
that
an
Ecumenical
Council
,
which
cannot
be
doubted
but
to
be
Infallible
,
is
above
the
Pope
.
But
in
a
particular
manner
it
is
a
Doctrin
which
the
more
renowned
Doctors
of
Paris
have
always
taught
;
I
say
,
of
that
learned
University
the
ancientest
and
most
famous
of
all
others
;
of
whom
if
I
should
make
a
List
,
with
the
quotations
of
their
Opinions
,
it
would
easily
fill
up
a
whole
Book
.
It
is
enough
for
me
to
mention
here
what
the
great
Cardinal
of
Lorraine
,
fearing
that
some
term
might
be
slipt
in
the
Council
of
Trent
that
might
be
interpreted
against
that
Doctrine
of
all
France
,
caused
his
Secretary
to
represent
to
Pope
Pius
IV.
in
the
year
1563.
These
are
the
proper
terms
that
he
put
into
his
instructions
concerning
that
Point
.
I
cannot
deny
but
that
I
am
a
French
Man
,
and
have
been
bred
in
the
Vniversity
of
Paris
,
where
it
is
held
that
the
Pope
is
subject
to
a
Council
;
and
they
who
teach
the
contrary
there
,
are
looked
upon
and
noted
as
Hereticks
—
The
French
will
sooner
lose
their
lives
,
than
renounce
that
Doctrin
—
It
would
be
folly
to
think
that
there
is
one
Bishop
in
France
,
that
ever
would
consent
to
the
opinion
contrary
to
that
truth
.
The
truth
is
,
Edit.
Card.
Borom
.
9.
Jan.
1563.
Pallabicin
.
Hist.
conc
.
Trid.
l.
19.
c.
12.
n.
10.
&c.
13.
n.
2.
The
Legates
of
the
Council
being
instructed
from
Rome
,
that
they
should
endeavour
so
to
bring
it
about
,
that
in
the
Canon
concerning
the
Pope
the
terms
of
the
Council
of
Florence
should
be
used
,
by
putting
into
it
that
the
Pope
hath
received
the
Power
of
Governing
the
Universal
Church
,
And
therefore
,
to
remove
all
ambiguity
,
and
to
prevent
the
wresting
of
these
words
to
a
sense
contrary
to
the
Superiority
of
a
Council
,
they
said
,
that
instead
of
Regendi
Ecclesiam
universalem
,
it
ought
to
be
put
into
the
Canon
,
Potestatem
regendi
omnes
fideles
,
&
omnes
Ecclesias
;
that
the
Pope
hath
the
Power
of
Governing
all
Believers
and
all
Churches
:
which
is
to
be
understood
of
all
,
not
Assembled
in
Council
,
but
taken
severally
and
in
particular
,
none
of
them
being
exempted
from
the
Jurisdiction
of
the
Pope
in
what
relates
to
the
publick
good
,
the
general
Government
,
and
the
cases
limited
by
the
Canons
.
So
careful
even
to
a
scruple
,
have
our
Ancestors
been
,
to
stand
upon
their
guard
on
that
side
;
that
no
attack
in
the
least
might
be
made
against
the
ancient
Doctrin
always
inviolably
observed
in
this
Kingdom
.
And
it
is
most
remarkable
,
that
at
that
time
when
the
Doctors
of
Paris
most
strenuously
maintained
that
Doctrin
,
after
the
Councils
of
Constance
and
Basil
,
against
those
that
strove
to
invalidate
their
Decrees
,
After
all
,
that
I
may
end
where
I
began
to
handle
this
question
,
I
shall
conclude
with
the
testimony
of
another
Pope
,
whom
the
Authors
who
will
have
it
,
as
M.
Schelstrate
will
,
that
Popes
are
above
Councils
,
can
never
reject
.
And
that
is
Pius
II.
who
when
he
was
no
more
but
Aeneas
Sylvius
Picolomini
,
Clerk
to
the
Council
of
Basil
,
whereof
he
hath
given
us
the
History
,
maintained
with
all
his
might
,
as
well
as
the
Doctors
of
Paris
,
that
the
Authority
of
a
General
Council
is
Superior
to
that
of
a
Pope
.
But
when
he
himself
was
promoted
to
be
Pope
,
he
thought
,
for
a
reason
that
may
easily
be
guessed
at
,
that
he
ought
to
make
known
to
the
World
,
that
he
had
changed
his
Opinion
,
and
that
then
he
thought
the
quite
contrary
of
what
before
he
had
maintained
with
all
the
heat
that
a
Man
ought
to
have
who
is
well
persuaded
of
the
Justice
of
the
Cause
whereof
he
undertakes
the
defence
.
And
that
he
solemnly
did
by
a
Bull
,
wherein
he
retracts
;
and
in
that
Recantation
,
that
he
might
declare
that
he
followed
another
Opinion
,
he
would
not
stiffle
the
manifest
truth
,
concerning
the
nature
of
the
Opinion
which
he
forsook
,
and
of
the
other
that
he
embraced
.
For
in
this
manner
he
speaks
in
his
Bull
,
hinting
at
the
Conferences
and
Disputes
that
were
had
with
Juliano
Cesarini
Cardinal
of
St.
Angelo
,
who
stood
up
for
the
interest
of
the
Pope
as
much
as
he
could
,
and
yet
for
all
that
agreed
in
Judgment
with
the
Council
wherein
he
presided
.
He
defended
,
says
that
Pope
,
the
Ancicient
Doctrin
,
and
he
took
the
part
of
the
new
.
We
extolled
the
Authority
of
the
Vniversal
Council
,
and
he
magnified
extreamly
the
Power
of
the
Apostolick
See
.
This
now
is
plain
dealing
.
CHAP.
XXVI
.
The
state
of
the
question
,
touching
the
Power
that
some
Doctors
have
attributed
to
Popes
over
the
Temporal
.
I
Have
,
if
I
mistake
not
,
made
it
clearly
appear
in
all
the
preceding
Chapters
of
this
Treatise
,
how
far
the
Ancient
Church
hath
believed
that
the
Power
over
Spirituals
which
Jesus
Christ
gave
to
St.
Peter
and
his
Successors
,
as
Heads
of
the
Universal
Church
extended
.
I
am
now
to
shew
,
whether
,
according
to
the
Judgment
of
venerable
Antiquity
,
they
have
also
any
Power
over
the
Temporal
of
any
person
whatsoever
,
and
especially
of
Kings
and
other
Sovereigns
,
by
virtue
of
the
primacy
that
by
Divine
right
belongs
to
them
.
Heretofore
there
have
been
some
so
passionately
concerned
for
the
Grandieur
of
the
Apostolical
See
,
or
rather
so
blindly
devoted
to
the
Court
of
Rome
,
that
differs
much
from
the
Holy
See
,
that
they
have
dared
to
publish
that
the
Pope
representing
the
person
of
Jesus
Christ
,
who
is
King
of
Kings
,
Lord
of
Lords
,
and
Universal
Monarch
,
who
hath
an
absolute
Power
over
all
Kingdoms
,
from
which
he
may
even
depose
Kings
,
if
they
fail
in
their
duty
,
as
these
Kings
may
turn
off
their
Officers
who
behave
not
themselves
as
they
should
.
And
this
is
called
the
direct
Power
which
Boniface
VIII
.
thought
fit
to
take
to
himself
in
his
Tuae
unam
Sanctam
,
that
his
Successor
Clement
V.
was
obliged
to
recal
.
That
is
not
the
question
here
:
For
I
cannot
think
that
now
a
days
there
is
any
Man
who
hath
the
boldness
to
maintain
so
palpable
and
odious
a
falshood
.
But
there
are
a
great
many
beyond
the
Alps
,
who
by
the
Philosophical
distinction
of
an
indirect
Power
which
they
have
invented
,
teach
that
the
Pope
may
dispose
of
Temporals
,
depose
Kings
,
absolve
Subjects
from
their
Oath
of
Allegiance
that
they
have
taken
to
them
and
transfer
their
Dominions
to
others
,
when
he
judges
it
to
be
necessary
for
the
good
of
Religion
,
because
,
say
,
they
since
he
hath
the
inspection
over
every
thing
that
concerns
it
,
so
hath
he
Power
to
remove
,
destroy
,
and
exterminate
every
thing
that
may
annoy
the
same
;
and
by
that
clinch
they
cunningly
enough
come
home
to
their
Point
though
they
would
seem
to
forsake
it
.
For
a
Pope
will
always
take
the
pretext
of
the
welfair
of
Religion
,
when
he
has
a
mind
to
undo
a
Prince
,
as
all
these
Popes
have
done
who
after
Gregory
VII
.
deposed
Emperors
,
and
since
them
Julius
II.
who
transferred
the
Kingdom
of
John
King
of
Navarre
to
Ferdinand
King
of
Arragon
,
because
that
King
would
not
declare
against
Louis
XII
.
whom
this
Pope
persecuted
.
Now
seeing
that
Opinion
which
the
Gallican
Church
,
and
all
our
Doctors
have
always
reckoned
very
dangerous
and
inconsistent
with
publick
tranquillity
,
hath
still
vouchers
amongst
some
Modern
Doctors
,
especially
beyond
the
Alps
:
I
must
now
make
it
appear
,
according
to
the
method
which
I
have
followed
in
this
Treatise
,
what
the
Doctrin
of
Antiquity
is
,
as
to
that
,
and
that
the
Ancients
have
always
believed
,
that
neither
the
Pope
,
nay
nor
the
Church
,
have
received
any
Power
from
Jesus
Christ
,
but
only
over
things
meerly
Spiritual
,
and
wholly
distinct
from
Temporals
;
that
therefore
Kings
and
Sovereign
Princes
,
according
to
the
appointment
of
God
,
are
not
Subject
,
as
to
Temporals
,
either
directly
or
indirectly
to
any
Ecclesiastical
Power
,
as
depending
upon
God
alone
who
hath
established
them
:
And
that
they
cannot
be
Deposed
,
upon
any
Pretext
whatsoever
,
by
the
Authority
of
the
Church
,
nor
their
Subjects
absolved
from
the
Oath
of
Allegiance
and
Obedience
that
they
owe
them
.
This
I
shall
briefly
and
solidly
prove
by
matters
of
fact
which
cannot
be
denied
.
CHAP.
XXVII
.
What
Jesus
Christ
and
his
Apostles
have
Taught
us
as
to
that
.
THERE
is
nothing
in
the
Church
of
God
more
Ancient
than
Jesus
Christ
and
his
Apostles
.
Now
they
are
the
first
that
have
Taught
us
that
the
Church
and
the
Popes
have
nothing
at
all
to
do
with
Temporal
affairs
.
I
shall
make
no
long
Discourses
here
for
proving
of
that
truth
,
which
is
so
conspicuous
at
first
glance
,
that
we
need
no
more
but
Eyes
to
read
the
words
that
express
it
,
without
any
necessity
of
a
Commentary
to
explain
them
.
Don't
we
read
in
the
Gospel
that
the
Kingdom
of
Jesus
Christ
,
Non
eripit
Mortalia
quia
Regna
dat
Coelestia
;
He
deprives
not
Kings
of
their
Temporal
Kingdoms
,
since
he
came
into
the
World
to
give
us
the
Kingdom
of
Heaven
?
May
not
we
see
in
the
Epistles
of
the
Apostles
an
express
command
given
to
all
sorts
of
Men
without
exception
,
Every
Soul
,
This
shews
the
falsity
of
the
distinction
of
Buchanan
and
of
his
impious
followers
,
Buchanan
ought
at
least
to
have
read
the
fourscore
and
seventh
Chapter
of
the
Apology
of
Tertullian
,
that
he
might
have
learnt
this
truth
from
that
great
Man
,
that
it
was
only
to
obey
the
command
of
Jesus
Christ
and
of
his
Apostles
,
that
the
Christians
of
his
time
were
Loyal
to
their
Princes
,
and
not
at
all
because
of
their
weakness
,
and
inability
of
acting
,
and
of
rising
in
Arms
against
them
,
to
deliver
themselves
from
their
cruel
and
tyrannical
Government
.
If
we
would
,
saies
he
,
revolt
by
openly
declaring
our selves
your
Enemies
,
could
we
want
Forces
and
a
great
number
of
good
Troops
,
we
who
fill
your
Towns
,
your
Isles
,
your
Forts
,
your
Camps
,
your
Armies
,
in
a
word
,
all
,
but
your
Temples
?
And
though
we
were
not
equal
in
number
,
yet
what
is
it
we
might
not
undertake
,
and
with
what
courage
and
zeal
could
not
we
fight
you
,
we
who
suffer
our selves
to
be
inhumanly
put
to
death
with
so
much
Joy
,
if
we
had
not
learnt
in
the
School
of
Christ
,
that
we
had
better
suffer
our selves
to
be
Massacred
,
than
to
kill
Men
in
Rebellion
,
and
in
waging
War
against
our
Princes
who
persecute
us
?
It
was
not
then
propter
iram
,
but
propter
conscientiam
,
to
satisfie
their
Conscience
,
and
obey
the
Law
of
God
,
that
these
Primitive
Christians
inviolably
kept
their
Allegiance
which
they
owed
to
their
Emperors
,
though
they
were
infidels
and
wicked
.
This
is
it
which
we
have
plainly
declared
to
us
in
the
Gospel
,
and
in
the
Epistles
of
St.
Peter
and
St.
Paul
.
Whereupon
the
true
Divines
,
who
in
their
Discourses
are
not
conducted
by
the
bare
light
of
Human
Philosophy
,
which
many
times
degenerates
into
Sophistry
,
but
by
the
Principles
of
Scripture
,
that
cannot
deceive
,
have
in
all
times
made
this
truly
Theological
Argument
,
to
which
no
Philosophical
subtlety
can
be
objected
.
It
is
most
evident
by
these
clear
and
express
passages
of
Scripture
,
that
Kings
are
ordained
of
God
,
and
that
the
Allegiance
and
Obedience
that
Subjects
owe
to
them
,
is
of
Divine
Right
.
Now
neither
Popes
nor
the
Church
can
destroy
and
overthrow
what
God
hath
fixed
,
nor
dispence
with
that
which
is
of
Divine
Right
,
as
manifestly
appears
in
what
concerns
the
essential
parts
of
the
Sacraments
,
as
for
instance
,
of
Marriage
,
of
which
it
is
said
,
Quod
Deus
conjunxit
,
homo
non
separet
.
Therefore
neither
Popes
nor
Councils
can
ever
depose
Kings
,
nor
acquit
their
Subjects
from
their
Oath
of
Allegiance
.
And
this
is
the
more
convincing
,
that
the
contrary
opinion
has
not
so
much
as
the
least
appearance
of
any
rational
ground
in
Scripture
.
For
of
all
the
passages
that
are
cited
for
maintaining
it
,
there
is
not
so
much
as
one
that
is
interpreted
by
the
Church
in
Councils
,
nor
by
any
of
the
Holy
Fathers
,
in
that
most
erroneous
sense
that
they
put
upon
them
.
Wherein
these
Modern
Authors
who
in
that
manner
do
interpret
them
,
act
directly
contrary
to
the
Decree
of
the
Council
of
Trent
,
fourth
Session
,
and
against
the
Confession
of
Faith
enjoyned
by
Pius
IV.
which
will
have
Scripture
never
to
be
interpreted
but
according
to
the
sense
that
Holy
Church
gives
it
,
and
according
to
the
common
Interpretation
of
the
Fathers
.
These
new
Doctors
in
that
most
dangerously
follow
the
conduct
of
Hereticks
,
who
for
maintaining
their
Errors
,
interpret
as
they
please
,
and
not
as
the
Church
pleases
,
the
Scriptures
,
that
they
may
wrest
them
to
their
sense
.
Bellarmin
,
Suarez
,
and
after
them
Becanus
and
all
the
others
,
who
,
as
these
,
have
copied
or
abridged
them
,
chiefly
ground
their
opinion
.
Peter
,
Feed
my
Sheep
,
Feed
my
Lambs
.
Is
there
so
much
as
one
of
the
Holy
Fathers
,
who
hath
understood
these
words
of
the
Power
which
St.
Peter
hath
received
over
the
Temporal
of
Princes
?
There
is
none
of
them
who
hath
not
expounded
them
as
they
ought
to
be
,
of
the
Spiritual
Pasture
which
Popes
are
bound
to
give
to
Believers
,
by
Doctrin
,
Example
and
good
Government
,
and
never
one
of
these
Doctors
and
Masters
in
the
Church
ever
let
it
enter
into
his
Head
to
wrest
them
to
a
Temporal
meaning
,
as
these
new
Divines
have
done
.
And
more
,
c.
2.
Chrys.
hom.
79.
in
Matth.
c.
24.
August
.
de
Agen.
Christian
.
c.
30.
Tractat.
47.
in
Joan.
in
Ps.
108.
&
alii
.
most
part
of
these
Holy
Fathers
having
said
,
what
is
most
true
,
that
Jesus
Christ
applies
these
words
in
the
person
of
St.
Peter
to
the
whole
Church
in
general
,
and
to
all
its
Pastors
in
particular
,
if
the
new
sense
that
these
new
Doctors
give
to
them
were
to
be
followed
,
it
must
be
said
,
that
all
Bishops
and
all
Curates
had
right
to
dispose
of
the
Temporals
of
those
who
by
their
bad
Doctrin
,
or
scandalous
deportment
do
injury
to
the
Spiritual
good
of
their
Churches
.
And
as
to
that
comparison
which
they
make
betwixt
the
Shepherd
in
respect
of
the
Wolf
,
which
he
may
dispatch
omni
modo
quo
potest
;
and
the
Pastor
of
the
Church
in
regard
of
a
Prince
who
may
have
fallen
into
Heresie
;
it
is
not
only
a
base
Sophism
contrary
to
the
rules
of
right
Logick
,
but
also
impious
and
detestable
,
which
leads
Men
in
a
full
career
to
Parricide
,
and
for
which
the
Books
that
contain
it
have
been
justly
condemned
to
the
fire
.
The
second
passage
is
taken
out
of
St.
Matthew
,
Chapter
sixteenth
,
where
the
Son
of
God
saies
to
St.
Peter
,
That
whatever
he
shall
bind
upon
Earth
,
shall
be
bound
in
Heaven
,
and
whatever
he
shall
loose
upon
Earth
shall
be
loosed
in
Heaven
.
Whence
these
new
Rabbies
conclude
that
the
Successors
of
St.
Peter
have
Power
to
dissolve
the
obligation
that
binds
Subjects
to
their
Prince
,
by
the
Oath
they
have
made
to
him
,
and
by
the
tie
of
Allegiance
which
binds
them
in
fidelity
to
him
.
Is
it
not
strange
that
Catholicks
should
take
this
liberty
of
wresting
the
sense
of
Scripture
to
what
they
list
,
without
any
respect
to
the
common
interpretation
of
the
Fathers
,
to
which
the
Council
of
Trent
obliges
them
?
For
of
all
the
Holy
Fathers
who
have
expounded
that
passage
,
there
is
not
so
much
as
one
to
be
found
who
hath
so
understood
it
:
all
of
them
have
interpreted
it
of
the
Power
that
that
Apostle
received
of
loosing
and
absolving
Penitents
from
their
sins
.
Nor
do
the
Popes
themselves
expound
it
otherways
,
To
absolve
Men
from
their
sins
,
is
it
to
absolve
them
from
their
Allegiance
?
And
that
whatever
,
which
signifies
only
any
sort
of
sin
and
censure
,
and
some
obligations
that
are
not
of
Divine
Right
;
can
that
Power
,
I
say
,
be
extended
to
ths
Temporal
,
and
to
the
duty
that
Subjects
owe
to
Kings
?
To
persuade
us
of
the
contrary
,
we
need
only
read
the
words
that
go
before
these
.
I
shall
give
thee
the
Keys
of
the
Kingdom
of
Heaven
,
saies
Jesus
Christ
,
and
not
,
of
the
Kingdoms
of
the
Earth
,
for
deposing
of
Kings
.
And
those
that
follow
comprehend
the
use
of
the
Power
of
the
Keys
that
he
giveth
him
,
for
opening
the
Kingdom
of
Heaven
,
by
forgiving
Men
their
sins
,
or
for
shutting
it
,
by
not
absolving
them
,
But
that
we
may
not
swerve
from
the
words
in
question
,
we
need
no
more
but
read
the
Eighteenth
Chapter
of
the
same
Gospel
of
St.
Matthew
.
There
it
is
to
be
seen
that
Jesus
Christ
repeats
them
to
all
his
Disciples
,
and
gives
them
the
whole
Power
that
they
import
,
by
saying
to
them
:
Verily
I
say
unto
you
,
that
whatever
ye
shall
bind
upon
Earth
shall
be
bound
in
Heaven
,
and
whatever
ye
shall
loose
upon
Earth
shall
be
loosed
in
Heaven
.
If
these
words
comprehend
the
sense
that
the
new
Authors
give
them
,
and
that
their
meaning
is
also
of
the
Temporal
,
it
must
needs
be
said
that
all
the
Bishops
who
are
the
Successors
of
the
Apostles
,
nay
and
all
Priests
who
have
the
Power
of
binding
and
loosing
,
may
depose
Kings
,
and
dispence
their
Subjects
from
the
Oath
of
Allegiance
,
which
is
the
highest
extravagance
.
Or
else
,
let
these
Gentlemen
tell
us
by
what
Authority
of
the
Church
or
Holy
Fathers
they
find
that
when
they
were
said
to
St.
Peter
,
they
have
a
different
meaning
from
that
which
they
ought
to
have
when
they
were
spoken
to
St.
Peter
and
to
all
the
Apostles
.
Now
that
is
a
thing
they
'll
never
be
able
to
find
out
.
Antioch
:
Deus
,
qui
Beato
Petro
Apostolotuo
,
collatis
clavibus
animas
ligandi
atque
solvendi
Pontificium
tradidisti
.
This
perfectly
well
expresses
the
nature
of
that
Power
of
binding
and
loosing
,
which
reaches
not
beyond
Mens
Souls
and
the
Spiritual
.
But
in
the
review
that
was
made
of
the
Divine
Offices
at
Rome
under
Clement
VIII
.
about
the
end
of
the
last
Age
,
and
the
beginning
of
this
,
they
who
took
the
pains
of
revising
and
correcting
them
,
thought
convenient
to
expunge
that
so
essential
a
word
Animas
.
Wherefore
?
Nay
it
is
no
hard
matter
to
guess
at
the
cause
of
it
:
For
it
was
under
that
Pontificate
that
the
most
famous
new
Doctors
wrote
with
greatest
earnestness
and
zeal
for
the
new
Opinion
,
which
gives
to
Popes
,
at
least
the
indirect
direct
Power
over
the
Temporal
of
Kings
.
CHAP.
XXVIII
.
What
hath
been
the
Judgment
of
the
Ancient
Fathers
of
the
Church
as
to
that
Point
.
THAT
absolute
independence
of
Kings
as
to
Temporals
,
is
Justified
by
the
constant
Tradition
of
the
Church
since
Jesus
Christ
,
the
Apostles
and
their
Disciples
,
and
in
all
the
Holy
Fathers
,
who
with
common
consent
teach
us
,
that
all
Christians
,
without
exception
,
whether
he
be
Apostle
or
Prophet
,
c.
21.
or
.
17.
In
cap.
13.
Rom.
c.
25.
let
us
consult
Justin
,
Athenagoras
,
St.
Ireneus
,
St.
Basil
,
St.
Gregory
Nazianzen
,
St.
Ambrose
,
St.
Jerome
,
and
St.
Chrysostome
,
St.
Austin
in
his
fifth
Book
of
the
City
of
God
,
and
above
all
Tertullian
in
his
Apology
,
where
he
saies
that
Kings
are
under
the
Power
of
God
alone
;
In
cujus
solius
potestate
sunt
,
à
quo
sunt
secundi
,
post
quem
primi
:
And
that
they
hold
the
second
place
,
being
the
next
after
God
.
Is
not
that
plainly
enough
said
,
that
betwixt
God
and
Kings
,
it
is
not
lawful
to
put
the
Popes
as
to
the
Temporal
?
Venerable
Bede
have
said
,
that
none
but
Kings
can
say
to
God
,
as
David
did
,
Tibi
soli
peccavi
,
because
they
have
no
other
Master
nor
Superior
but
God
alone
,
who
hath
right
to
Judge
and
punish
them
.
This
they
learnt
from
St.
Jerome
,
who
interpreting
the
same
verse
of
David
hath
these
excellent
words
:
He
speaks
in
that
manner
because
he
was
King
;
Hyer
.
in
Ps.
51.
he
stood
in
awe
of
none
but
God
alone
,
and
had
no
other
Superior
but
him
.
Hence
it
is
that
St.
Chrysostome
speaking
of
King
Ozias
who
was
severely
rebuked
by
the
High
Priest
,
Chrys.
hom.
4.
de
verb.
Isa.
openly
declares
that
the
Power
of
Priesthood
is
confined
to
the
sole
Right
that
God
hath
given
to
Popes
to
admonish
,
reprove
,
exhort
,
and
to
make
use
of
their
Spiritual
Arms
when
it
is
necessary
,
the
care
of
Souls
being
joyned
to
their
ministery
,
but
not
at
all
that
of
the
Body
,
that
is
of
the
Temporal
which
God
hath
reserved
for
Kings
.
That
is
the
distinction
which
God
hath
made
betwixt
the
two
Powers
,
the
one
wholly
Spiritual
,
and
the
other
Temporal
,
both
which
ought
to
keep
within
the
bounds
that
the
Master
of
both
hath
set
to
either
of
them
.
It
is
written
,
adds
he
,
Give
unto
Cesar
the
things
that
are
Cesars
,
and
unto
God
the
things
that
are
Gods
.
I
know
that
the
Modern
Authors
,
having
none
of
the
Ancient
Fathers
of
the
Church
for
them
,
have
thought
at
least
that
they
may
make
use
of
the
testimony
of
a
great
Saint
,
who
tho
he
be
not
of
the
number
of
those
who
flourished
in
the
Ancient
Church
,
and
therefore
are
the
true
evidences
of
her
belief
,
has
nevertheless
in
a
manner
as
great
Authority
,
as
is
needful
to
make
his
Judgment
pass
for
a
truth
well
confirmed
.
This
Father
is
St.
Bernard
,
Jesus
Christ
;
Here
are
two
Swords
,
and
upon
the
answer
that
he
made
to
them
,
it
is
enough
,
saies
,
that
these
two
Swords
signifie
the
two
Powers
,
according
to
the
will
of
the
Priest
,
and
by
the
command
of
the
Emperor
.
But
it
is
an
easie
matter
to
answer
them
,
first
that
that
is
a
witty
thought
and
an
Alegory
of
St.
Bernards
invention
.
For
of
all
the
Holy
Fathers
who
have
interpreted
the
Gospel
unto
us
,
there
is
not
so
much
as
one
,
that
hath
given
to
these
words
,
Here
are
two
Swords
,
that
sense
,
which
is
not
at
all
literal
,
which
we
are
not
obliged
to
follow
,
nay
and
according
to
the
Decree
of
the
Council
of
Trent
,
which
we
ought
not
to
follow
for
fixing
a
Doctrin
that
we
ought
to
embrace
,
seeing
it
is
not
conform
to
the
common
interpretation
of
the
Holy
Fathers
.
Secondly
,
We
'll
tell
them
that
the
words
of
St.
Bernard
ought
to
be
understood
according
to
those
of
Cesarius
Cisterciensis
who
flourished
in
the
same
twelfth
Age
;
and
who
,
pursuing
the
same
Allegory
of
St.
Bernard
,
saith
,
that
the
two
Powers
,
the
Spiritual
and
Temporal
,
In
the
third
place
,
according
to
the
absolute
will
of
the
Pope
?
We
maintain
that
it
signifies
there
,
according
to
the
absolute
will
of
the
Pope
?
We
maintain
that
it
signifies
there
,
According
to
the
advice
and
counsel
of
the
Pope
:
which
is
plainly
to
be
seen
by
the
opposition
of
these
words
,
ad
nutum
Sacerdotis
&
ad
jussum
Imperatoris
,
which
signifie
two
different
things
,
that
the
Soldiers
take
Arms
by
the
command
of
the
Emperor
,
ad
Jussum
,
and
by
the
advice
of
the
Pope
ad
nutum
.
It
cannot
be
said
that
that
is
by
the
command
,
otherwise
St.
Bernard
would
have
said
briskly
,
ad
Jussum
Sacerdotis
&
Imperatoris
;
but
he
makes
a
distinction
,
and
for
the
one
saies
ad
Jussum
,
and
for
the
other
ad
nutum
,
by
the
counsel
and
advice
.
Just
so
as
it
is
said
of
the
Disciples
in
the
Gospel
,
Annuerunt
sociis
qui
erunt
in
alia
navi
;
They
beckoned
to
their
companions
that
were
in
the
other
Ship
:
that
annuerunt
,
beckoned
does
not
signifie
a
command
,
but
an
advice
,
an
exhortation
.
They
pray
them
to
come
:
So
that
ad
nutum
which
comes
from
the
same
verb
annuere
,
means
nothing
more
,
but
the
advice
,
counsel
and
exhortation
of
the
Pope
,
as
Vrban
II.
exhorted
the
Emperor
and
all
Christian
Princes
to
cross
themselves
,
and
to
take
Arms
against
the
Sarasins
for
rescuing
the
Holy
Sepulchre
.
And
as
we
see
at
present
that
Pope
Innocent
XI
.
exhorts
all
the
Potentates
of
Europe
to
League
against
the
Turk
,
and
sends
Money
to
the
Emperor
and
King
of
Poland
to
carry
on
the
War
in
Hungary
against
that
common
Enemy
of
all
Christians
.
It
will
not
be
said
for
all
that
,
that
the
Pope
commands
these
Princes
to
employ
the
material
Sword
:
all
that
can
be
said
of
it
is
,
that
the
Germans
and
Polanders
make
good
use
of
their
Swords
in
Hungary
,
and
beat
the
Turks
,
ad
nutam
Sacerdotis
,
&
ad
Jussum
Imperatoris
;
by
the
counsel
and
exhortation
of
the
Pope
,
and
by
the
command
of
the
Emperor
and
the
King
of
Poland
.
But
to
prove
to
these
new
Doctors
that
that
is
the
true
sense
of
St.
Bernard
,
I
'll
only
object
to
them
the
same
Saint
in
the
same
Treatise
of
Consideration
to
Pope
Eugenius
,
wherein
doubtless
it
will
not
be
said
that
he
hath
contradicted
himself
,
by
overthrowing
in
one
place
what
he
hath
built
up
in
another
.
For
in
this
manner
he
speaks
to
the
Pope
,
upon
what
our
Saviour
three
or
four
times
told
his
Apostles
,
that
he
would
not
have
them
to
be
like
the
Kings
of
the
Gentiles
,
that
bear
Rule
over
their
Subjects
:
It
is
plain
,
saith
that
Holy
Man
,
that
all
Dominion
is
forbidden
to
the
Apostles
.
l.
2.
de
cons.
c.
6.
Go
then
boldly
and
usurp
the
Apostleship
either
by
domineering
,
or
Dominion
by
retaining
the
Apostleship
.
From
one
of
the
two
you
are
excluded
:
If
you
think
to
retain
both
,
you
shall
lose
both
.
Are
these
the
words
of
a
Man
that
would
have
Popes
so
far
to
domineer
over
Kings
as
to
depose
them
,
and
transfer
their
Crown
to
others
,
seeing
he
will
not
so
much
as
have
them
to
have
any
Dominion
?
Not
that
he
finds
fault
that
Eugenius
III.
as
other
Popes
have
had
,
should
enjoy
Lands
and
Principalities
,
and
those
vast
demains
which
they
hold
of
the
liberality
of
the
Kings
of
France
,
and
which
,
by
the
favour
of
times
they
have
since
converted
into
Sovereign
and
independent
States
.
Grant
,
Bernard
,
that
you
have
that
Temporal
Dominion
by
any
other
title
:
but
I
declare
you
have
it
not
as
Pope
,
nor
by
any
right
of
Apostleship
;
for
St.
Peter
who
had
no
such
thing
,
could
not
give
what
he
had
not
.
So
that
Popes
as
Popes
have
no
other
Power
but
what
is
purely
Spiritual
,
for
binding
or
loosing
Souls
,
and
have
nothing
to
do
with
the
Temporal
of
the
meanest
of
Christians
,
much
less
with
that
of
Kings
.
After
this
,
I
am
not
of
the
mind
that
the
new
Doctors
will
be
found
of
alledging
to
us
the
words
of
St.
Bernard
,
nor
indeed
,
be
able
to
oppose
any
considerable
Authority
to
that
of
all
the
Ancient
Fathers
,
since
Bellarmin
himself
,
in
the
Treatise
that
he
made
of
the
Power
of
the
Pope
as
to
Temporals
against
William
Barclay
,
produces
only
for
justifying
his
Opinion
,
the
Authors
of
the
last
four
or
five
hundred
years
.
What
can
all
these
upstarts
do
against
the
Fathers
of
the
Ancient
Church
?
It
is
enough
to
send
them
packing
to
tell
them
once
more
,
what
Pope
Celestin
I.
said
,
Desinat
novitas
incessere
vetustatem
.
But
because
we
speak
with
a
Pope
;
and
that
the
question
in
Hand
concerns
the
intetest
of
all
Sovereign
Popes
,
let
us
now
see
what
the
Belief
of
the
Ancient
Popes
hath
been
as
to
the
same
Point
.
CHAP.
XXIX
.
The
Judgment
of
Ancient
Popes
touching
the
Power
over
Temporals
,
that
some
Doctors
of
late
times
attribute
to
the
Pope
.
THESE
of
all
Men
are
evidences
of
greatest
Authority
,
and
least
to
be
rejected
,
seeing
the
question
is
about
a
Power
that
some
would
attribute
to
them
,
and
which
they
openly
declare
they
have
not
.
I
mean
Ancient
Popes
,
who
for
most
part
were
great
Saints
,
and
who
very
well
understanding
their
obligation
,
have
always
kept
within
the
bounds
of
that
Spiritual
Power
which
they
have
received
from
Jesus
Christ
,
for
Governing
his
Church
according
to
the
Laws
and
Canons
of
Ecumenical
Councils
,
so
as
the
Council
of
Florence
defined
it
.
The
truth
is
,
they
were
so
far
from
attempting
any
thing
upon
the
Temporal
of
Emperors
and
Kings
,
tho
even
Infidels
and
Hereticks
,
as
to
deposing
of
them
,
and
absolving
their
Subjects
from
their
Oath
of
Allegiance
that
they
had
taken
to
them
,
that
they
have
always
openly
protested
that
they
were
wholly
submitted
unto
them
,
as
most
humble
Subjects
,
and
have
acknowledged
,
as
well
as
the
great
Osius
,
that
distribution
which
God
hath
made
of
the
Temporal
for
Sovereigns
,
and
of
the
Spiritual
for
the
Church
,
for
the
Popes
and
Bishops
.
There
is
nothing
more
evident
than
this
in
Ecclesiastical
History
:
We
need
only
read
the
Epistle
of
Pope
Gelasus
I.
to
the
Emperor
Anastasius
,
wherein
he
makes
that
distinction
of
the
two
Powers
,
one
Temporal
,
and
the
other
wholly
Spiritual
,
and
both
independent
one
of
another
:
That
of
Nicolas
I.
to
the
Emperor
Michael
,
wherein
he
distinguishes
them
,
Actibus
propriis
&
dignitatibus
distinctis
,
by
their
Dignities
and
proper
Functions
,
which
are
of
two
quite
different
kinds
;
and
what
Gregory
II.
wrote
to
Leo
Isauricus
,
a
most
wicked
Arch-heretick
and
cruel
Persecuter
of
Catholicks
,
saying
to
him
in
one
of
his
Letters
:
In
the
same
manner
as
the
Pope
has
no
Power
of
inspecting
the
Palace
of
Emperors
,
Gregor.
II.
Ep.
2.
ad
Leon.
Isaur
.
nor
of
conferring
Royal
Dignities
,
so
neither
hath
the
Emperor
any
right
to
meddle
with
the
Government
of
the
Church
.
This
is
enough
,
to
shew
that
Cardinal
Bellarmine
hath
impertinently
made
use
of
the
example
of
that
Pope
against
us
,
because
according
to
the
relation
of
some
Greek
Historians
,
though
the
Latins
of
that
time
take
no
notice
of
it
,
he
by
his
Authority
hindered
the
Romans
his
Subjects
from
paying
the
Tribute
which
they
owed
him
.
To
overthrow
this
weak
Argument
there
needs
no
more
,
but
to
consider
Gregory
in
the
quality
of
Pope
,
and
then
in
the
quality
of
the
chief
Citizen
of
Rome
.
As
Pope
he
wrote
to
that
Iconoclast
Emperor
long
and
excellent
Letters
,
wherein
joyning
force
to
affection
,
he
admonishes
,
reproves
and
exhorts
him
,
he
prays
him
,
and
threatens
him
with
the
Judgments
of
God
;
and
then
,
so
far
was
he
from
deposing
him
from
his
Empire
,
that
he
prevents
as
much
as
in
him
lay
,
all
Italy
from
revolting
against
him
,
and
from
acknowledging
another
Emperor
,
thereby
maintaining
the
People
,
who
were
ready
to
shake
off
the
insupportable
yoak
of
so
wicked
a
Prince
,
in
their
obedience
.
But
when
he
saw
that
Leo
grew
more
and
more
obdurate
in
his
impiety
;
that
he
had
attempted
two
or
three
times
to
have
him
assassinated
;
and
that
he
gathered
together
all
the
Forces
of
the
Empire
,
to
come
and
do
at
Rome
,
as
he
gave
it
out
in
all
places
,
what
he
had
done
at
Constantinople
,
in
beating
down
the
Holy
Images
,
and
putting
all
to
Fire
and
Sword
,
if
they
renounced
not
the
Ancient
Religion
:
Then
,
having
as
Pope
,
declared
him
Excommunicated
,
he
did
,
as
chief
Citizen
of
Rome
,
as
the
rest
did
,
what
the
Law
of
nature
allows
,
to
wit
,
take
the
Arms
out
of
a
mad
Man's
Hand
,
and
prevent
the
giving
him
money
,
which
he
would
have
used
for
their
ruine
and
desolation
,
and
afterward
he
put
himself
with
the
other
Romans
under
the
protection
of
Charles
Martel
,
for
the
safety
of
their
Religion
and
Lives
,
though
for
all
that
,
this
Pope
never
offered
to
depose
Leo
,
nor
to
absolve
his
Subjects
from
their
Oath
of
Allegiance
.
For
he
himself
and
his
Successors
long
after
acknowledged
the
Greek
Emperors
for
their
Sovereigns
,
and
it
was
not
before
the
Empire
of
Constantin
and
Irene
,
that
the
Romans
,
and
with
them
the
Pope
,
as
a
Member
of
that
Civil
and
Politick
Body
,
and
not
by
his
Pontifical
Authority
,
seeing
that
they
could
no
longer
be
defended
against
the
Lombards
by
the
Greeks
,
who
had
abandoned
them
,
submitted
to
Charlemagne
.
This
is
fully
and
clearly
made
out
in
my
History
of
the
Iconoclasts
:
Wherein
it
may
be
seen
that
the
example
of
Gregory
II.
which
Bellarmin
alledges
against
us
,
is
nothing
at
all
to
the
purpose
.
As
also
more
it
may
be
seen
there
that
Pope
Adrian
I.
wrote
to
Constantin
Copronymus
and
to
Leo
his
Son
,
both
great
Hereticks
,
in
very
submissive
terms
,
as
to
his
Masters
and
Sovereigns
;
and
that
's
a
thing
which
the
Ancient
Popes
never
failed
to
do
.
Let
it
be
considered
with
what
submission
Pelagius
I.
wrote
to
Childebert
King
of
France
;
who
would
have
him
send
to
him
a
Confession
of
his
Faith
.
He
obeyed
his
orders
,
and
told
him
that
according
to
Holy
Scripture
Popes
ought
to
be
subject
to
Kings
as
well
as
other
Men
,
Quibus
nos
etiam
subditos
esse
Sacrae
Scripturae
testantur
.
In
what
manner
did
Stephen
II.
implore
the
assistance
of
Pepin
against
the
Lombards
?
I
beg
of
you
,
Steph.
II.
Ep.
4.
ad
Pip.
saies
he
,
that
favour
,
as
if
I
were
in
your
presence
prostrate
upon
the
ground
at
your
Feet
.
Can
there
be
terms
of
greater
humility
and
of
a
more
perfect
obedience
,
than
those
which
the
great
St.
Gregory
makes
use
of
in
one
of
his
Letters
to
the
Emperor
Mauricius
,
who
enjoined
him
a
thing
to
which
he
had
great
aversion
,
and
which
in
his
own
Judgment
he
thought
contrary
to
the
Service
of
God
?
Greg.
l.
2.
Jud.
11.
Ep.
62.
ad
Mauric
.
What
am
I
,
saies
he
,
who
represent
this
to
my
Masters
,
but
a
little
Dust
and
a
Worm
?
For
my
part
,
who
am
obliged
to
obey
,
I
have
done
what
hath
been
commanded
me
:
and
so
I
have
fulfilled
my
obligations
on
both
sides
,
for
on
the
one
Hand
I
have
executed
the
Emperors
order
,
and
on
the
other
I
have
not
failed
to
represent
what
the
cause
of
God
required
.
And
in
another
Letter
upon
occasion
of
his
being
informed
that
the
Lombards
had
put
a
Bishop
to
death
in
prison
,
But
because
I
fear
God
,
saies
he
,
l.
7.
Jud.
1.
Ep.
1.
I
am
loth
to
have
an
Hand
in
any
Mans
death
.
He
therein
followed
the
example
of
one
of
his
Predecessors
St.
Martin
I.
who
would
never
resist
,
tho
it
was
in
his
Power
,
the
orders
of
the
Emperor
Constans
a
Monothelite
Heretick
,
who
caused
him
to
be
carried
away
from
Rome
to
Constantinople
,
and
from
thence
into
banishment
.
And
although
those
who
would
have
opposed
that
violence
,
called
out
to
him
,
Epist.
Mart.
1.
ad
Theodor.
that
he
should
not
yield
,
and
that
he
should
be
well
backed
,
yet
he
would
not
listen
to
them
,
for
fear
it
might
come
to
Arms
and
Slaughter
be
committed
,
Judging
it
better
,
said
he
,
to
die
ten
times
,
than
to
suffer
the
Blood
of
one
single
Man
to
be
shed
.
These
holy
Popes
who
were
so
afraid
lest
the
least
drop
of
humane
Blood
should
be
spilt
,
were
far
from
deposing
Kings
and
Emperors
,
and
giving
away
their
Dominions
to
others
,
under
pretext
of
the
good
of
Religion
,
as
long
after
them
some
of
their
Successors
did
;
which
was
the
cause
of
so
many
cruel
Wars
that
with
Blood
and
Butchery
filled
Italy
,
Germany
,
and
France
it self
during
the
League
.
In
this
manner
the
ancient
Popes
kept
within
the
bounds
of
their
Power
purely
Spiritual
,
rendering
the
honour
and
obedience
which
they
owed
to
Temporal
Powers
,
and
especially
to
their
Sovereigns
,
nay
even
to
their
Sovereigns
who
were
hereticks
and
Enemies
of
their
Religion
.
This
makes
it
very
apparent
,
what
learned
Men
have
so
clearly
proved
,
that
it
is
no
more
to
be
doubted
of
;
to
wit
,
that
these
Letters
of
St.
Gregory
are
supposititious
,
wherein
he
ordains
that
every
King
,
Prelate
,
or
Judg
that
shall
neglect
to
preserve
the
Privileges
which
that
Pope
gives
to
the
Abbey
of
St.
Medard
of
Soissons
,
and
to
three
other
Monasteries
of
Autun
be
deprived
of
his
Dignity
,
and
as
a
destroyer
of
the
Church
,
separated
from
the
communion
of
Believers
,
and
from
the
Body
and
Blood
of
Jesus
Christ
;
that
,
in
fine
,
he
be
smitten
with
all
the
Anathema's
which
till
then
had
been
thundered
against
all
Hereticks
,
damned
like
Judas
,
and
with
him
sent
headlong
into
Hell
,
if
he
do
not
do
penance
,
and
make
his
peace
with
the
Monks
.
Such
extravagant
terms
as
these
,
and
so
remote
from
the
temper
and
stile
of
St.
Gregory
are
alone
sufficient
to
discover
the
gross
imposture
,
and
the
supposition
of
these
pretended
Bulls
,
which
some
have
not
been
ashamed
to
make
use
of
,
for
subjecting
the
Crowns
of
Sovereigns
to
the
Pope
.
That
holy
Pope
behaved
himself
in
a
far
different
manner
in
relation
to
Kings
and
Emperors
,
as
may
be
seen
in
all
his
Epistles
.
Otto
.
Fris
.
l.
6.
c.
35.
And
that
wise
conduct
which
his
Predecessors
held
,
continued
still
after
him
until
Gregory
VII
.
who
,
according
to
the
observation
of
the
learned
Otho
Bishop
of
Frisinguen
,
was
the
first
Pope
,
that
contrary
to
so
many
good
Examples
of
his
Predecessors
,
takes
to
himself
the
Power
of
deposing
Kings
,
warranting
himself
,
as
he
himself
saies
in
his
Letter
to
Heriman
Bishop
of
Mets
,
by
this
,
that
Jesus
Christ
gave
St.
Peter
the
Power
of
binding
and
loosing
.
It
was
upon
that
so
weak
and
ruinous
a
foundation
,
That
this
Pope
Gregory
undertook
against
the
Ancient
Doctrin
of
above
a
thousand
years
,
to
settle
that
false
and
pernicious
Opinion
which
he
,
the
first
of
all
Popes
,
put
into
practice
,
by
Excommunicating
and
Deposing
the
Emperor
Henry
IV.
For
as
to
what
is
said
to
the
contrary
of
Pope
Zachary
whom
Bellarmine
pretends
to
have
taken
the
Crown
from
Childerick
,
and
given
it
to
Pepin
,
is
of
no
force
,
and
must
needs
proceed
from
a
great
ignorance
of
our
History
.
It
was
the
French
Lords
,
who
,
Missi
sunt
ad
Zachariam
Papam
,
They
sent
to
Pope
Zachary
to
consult
him
upon
the
Point
.
Missi
fuerunt
ad
Zachariam
interrogando
—
si
bene
fuisset
an
non
,
They
sent
to
Zachary
to
ask
the
question
if
they
should
do
well
or
ill
in
deposing
Childerick
,
and
putting
Pepin
in
his
place
.
The
Popes
advice
was
only
asked
,
which
was
not
approved
by
his
Successor
.
For
Theophanes
a
Greek
Author
of
that
time
,
tells
us
that
Pope
Stephen
gave
Pepin
absolution
for
the
sin
which
he
had
committed
by
violating
the
Oath
of
Allegiance
which
he
had
taken
to
Childerick
.
If
that
be
so
,
it
remains
to
enquire
which
of
the
two
Popes
was
in
the
right
:
But
it
is
not
my
part
to
examine
that
question
.
It
is
enough
at
present
that
I
say
,
to
prove
that
the
French
applied
not
themselves
to
Zachary
,
as
to
him
who
had
power
to
depose
their
King
,
that
they
did
not
so
much
as
consult
Pope
John
XV.
when
they
placed
Hugh
Capet
on
the
Throne
,
instead
of
Charles
,
who
had
abandoned
them
to
close
with
the
Germans
.
As
to
what
concerns
Leo
III.
who
is
said
to
have
transferred
the
Empire
of
the
West
to
Charlemagne
,
it
's
a
mere
illusion
.
I
have
made
it
clearly
out
in
the
History
of
the
Iconoclasts
,
that
four
years
before
Charlemagne
was
Proclaimed
Augustus
,
he
was
Master
of
Rome
,
and
of
Italy
as
King
of
France
,
and
that
he
took
not
that
title
of
Emperor
,
which
he
did
not
at
all
care
for
,
but
because
the
French
Lords
and
Romans
that
were
his
Subjects
besought
him
to
do
it
:
And
it
is
certain
that
the
Pope
was
the
first
who
rendered
Homage
to
him
as
to
his
Emperor
,
and
that
he
had
no
other
part
in
that
Ceremony
but
the
same
which
the
Archbishop
of
Reims
has
in
the
Coronation
of
our
Kings
.
It
is
certain
then
,
as
Otho
of
Frisinguen
assures
us
,
that
Gregory
VII
.
was
the
first
Pope
that
offered
to
depose
Kings
.
I
have
made
it
clearly
enough
out
in
my
History
of
the
Fall
of
the
Empire
,
how
he
formed
and
pursued
so
terrible
an
enterprise
:
But
I
should
be
very
glad
,
that
it
might
be
taken
from
a
very
famous
ultramontean
Author
,
Onuphrius
Panvinius
à
Veronese
,
of
the
Order
of
St.
Austins
Hermits
,
in
the
life
of
that
Pope
.
In
this
manner
he
speaks
of
it
.
is
the
first
of
the
Popes
of
Rome
,
who
,
supported
by
the
Norman
Forces
,
trusting
to
the
great
assistance
of
Money
,
which
he
got
from
the
Countess
Mathilde
a
most
powerful
Princess
in
Italy
,
and
encouraged
by
the
divisions
amongst
the
Princes
of
Germany
,
who
were
engaged
in
a
Civil
War
,
dared
,
contrary
to
the
custom
of
his
Predecessors
,
slighting
the
Imperial
Authority
and
Power
;
so
soon
as
he
was
promoted
to
the
Papacy
,
I
shall
not
only
say
to
Excommunicate
,
but
even
depose
from
Kingdom
and
Empire
,
the
very
same
person
,
by
whom
,
if
he
was
not
chosen
,
he
was
at
least
confirmed
in
his
dignity
.
A
thing
unheard
in
all
foregoing
Ages
:
For
I
take
no
notice
of
the
tales
that
have
been
spread
abroad
of
Arcadius
,
Athanasius
,
and
Leo
Isauricus
the
Iconoclaste
.
Before
that
,
(
saith
the
same
Author
)
Popes
were
Subject
to
the
Emperors
,
and
durst
neither
judg
nor
resolve
of
any
thing
that
concerned
them
.
Jesus
Christ
,
who
hath
said
,
my
Kingdom
is
not
of
this
World
,
would
never
meddle
.
CHAP.
XXX
.
What
hath
always
been
the
opinion
of
the
Gallican
Church
,
and
of
all
France
as
to
that
.
The
conclusion
of
this
Point
and
of
the
whole
Treatise
.
HItherto
I
have
made
appear
what
hath
been
the
Judgment
and
Doctrin
of
Jesus
Christ
,
of
his
Apostles
,
the
Fathers
,
Ancient
Popes
,
and
of
the
Councils
,
that
is
,
of
all
venerable
Antiquity
,
concerning
that
Power
,
at
least
indirect
,
which
some
would
attribute
to
Popes
.
Now
seeing
the
most
Christian
Kingdom
,
above
all
other
States
of
Christendom
,
hath
always
stuck
close
to
the
Ancient
Doctrin
of
the
Church
,
which
is
the
solid
foundation
of
their
Liberties
:
Therefore
it
was
that
all
the
Bishops
of
France
representing
the
Gallican
Church
,
the
faculty
of
Theology
of
the
great
University
of
Paris
,
so
much
respected
in
the
World
,
the
chief
Parliament
of
France
,
and
in
imitation
of
it
,
the
rest
,
acting
in
the
Name
,
and
by
the
Authority
of
the
King
,
as
Protector
of
the
Canons
and
holy
Decrees
,
have
even
in
this
Kingdom
maintained
the
Ancient
Doctrin
,
and
upon
all
occasions
condemned
that
pernicious
novelty
which
is
contrary
to
it
.
This
I
intend
briefly
to
prove
.
The
Gallican
Church
,
since
the
settlement
of
the
most
Christian
Monarchy
amongst
the
Gaules
,
hath
always
inviolably
observed
the
Rights
of
the
Royalty
in
her
Councils
,
which
were
so
often
called
by
the
sole
Authority
of
Clovis
and
his
Successors
,
especially
during
the
first
and
second
race
of
our
Kings
.
And
when
the
Popes
would
have
attempted
any
thing
upon
their
Temporal
,
the
French
Bishops
have
always
opposed
it
with
all
imaginable
force
and
vigour
.
Of
this
I
shall
give
you
some
instances
.
Lotharius
,
Louis
,
and
Pepin
,
Sons
of
Louis
the
Debonaire
;
instigated
by
some
who
had
a
mind
to
make
their
advantage
of
the
dissentions
that
they
had
sowed
betwixt
the
Father
and
his
Children
,
The
truth
is
that
expression
seems
to
me
a
little
too
high
:
but
it
cannot
be
denied
but
that
it
makes
it
clearly
out
to
us
,
that
the
Bishops
of
France
would
not
at
all
suffer
that
the
Pope
should
offer
to
enjoyn
any
thing
concerning
the
Government
of
the
State
;
and
the
Temporal
interests
which
were
the
Points
that
occasioned
the
War
;
and
besides
that
,
they
were
very
well
persuaded
that
Popes
are
Subject
to
the
Holy
Canons
,
and
by
consequent
to
the
Councils
which
have
made
them
.
Moreover
,
the
great
clashing
that
Philip
the
Fair
had
with
Pope
Boniface
VIII
.
who
openly
attacked
the
Rights
of
his
Crown
,
is
very
well
known
;
and
it
is
also
well
known
what
the
Gallican
Church
did
for
maintaining
them
,
and
the
cautions
they
took
against
the
Bull
unam
Sanctam
,
which
raised
the
Popes
,
in
Temporals
above
all
Sovereigns
.
It
is
likewise
known
what
decisions
she
gave
Louis
XII
.
for
the
preservation
of
his
Rights
,
in
the
difference
that
he
had
with
Julius
II.
and
what
the
Clergy
of
France
Assembled
at
Mante
during
the
League
,
Estates
General
at
Paris
.
1614
,
1615.
Now
if
Cardinal
Duperron
hath
in
his
Speeches
said
something
not
altogether
consistent
with
the
Doctrin
always
maintained
by
the
Clergy
of
France
,
that
is
but
the
opinion
of
one
private
Doctor
,
who
hath
oftener
than
once
changed
his
sentiment
,
and
on
that
occasion
transgressed
the
orders
of
the
Ecclesiastical
Chamber
of
the
States
General
,
in
name
of
whom
he
spake
,
and
who
would
have
him
only
represent
to
the
third
Estate
,
that
it
did
not
belong
to
them
,
but
to
the
Church
,
to
decide
that
Point
of
Doctrin
concerning
the
Pontifical
Power
,
as
it
seemed
they
had
done
in
the
first
Article
of
their
address
.
That
was
the
sole
cause
of
the
difference
that
was
betwixt
the
two
Chambers
,
as
that
of
the
Clergy
informed
Pope
Paul
V.
in
the
answer
they
made
to
his
Brief
of
the
last
of
January
one
thousand
six
hundred
and
fifteen
.
7
Calend.
Nartii
.
We
were
not
a
little
troubled
,
say
these
Prelates
,
to
see
even
Catholicks
transported
with
an
undiscreet
zeal
offer
to
take
cognisance
of
matters
relating
to
Faith
,
and
to
decide
such
kind
of
questions
as
they
must
needs
first
be
instructed
about
by
their
Pastors
before
they
can
meddle
with
them
.
But
our
grief
was
soon
changed
into
gladness
,
when
these
Gentlemen
yielding
to
our
Admonitions
and
just
Remonstrances
,
at
length
acknowledged
that
none
but
the
Church
hath
that
Authority
,
and
that
none
but
the
Pastors
have
from
her
received
the
Power
and
Right
of
instructing
and
guiding
the
Flock
.
That
was
the
thing
in
question
,
and
not
at
all
the
substance
of
the
Article
wherein
the
Clergy
of
France
agreed
,
though
they
judged
it
not
a
proper
business
to
be
proposed
in
the
Estates
,
especially
at
that
time
.
The
truth
is
that
Chamber
of
the
Clergy
was
so
far
from
invalidating
in
the
least
the
substance
of
the
Doctrin
contained
in
that
Article
,
and
in
all
times
received
in
France
concerning
the
absolute
independence
of
our
Kings
as
to
Temporals
,
that
on
the
contrary
they
oftener
than
once
protested
,
that
they
acknowledged
that
independence
,
and
that
it
ought
to
be
held
for
a
Maxim
,
That
the
King
in
Temporals
can
have
no
other
Superiour
but
God
alone
,
and
that
the
Vicar
of
Jesus
Christ
hath
no
jurisdiction
over
matters
purely
Temporal
.
So
that
although
the
Clergy
declared
that
it
belonged
only
to
the
Church
to
handle
and
decide
a
Point
of
Doctrin
and
Religion
,
nay
and
that
that
was
not
an
affair
to
be
consulted
about
in
the
Estates
:
That
our
Kings
depend
upon
none
but
God
us
to
Temporals
,
and
that
there
is
no
Power
upon
Earth
that
can
depose
them
,
nor
dispence
with
,
or
absolve
their
Subjects
from
the
Obedience
and
Allegiance
that
they
owe
to
them
,
under
any
pretext
whatsoever
.
That
was
their
Doctrin
,
which
they
would
not
have
to
be
weakned
or
impaired
in
the
Remonstrances
which
they
had
caused
Cardinal
Du
Perron
to
make
to
the
Chamber
of
the
third
Estate
.
And
certainly
after
so
many
proofs
,
one
cannot
doubt
of
the
Opinion
of
that
learned
Clergy
,
always
uniform
as
to
that
Point
.
I
might
here
produce
a
great
many
very
convincing
Testimonies
:
but
that
would
not
be
necessary
now
,
after
that
famous
declaration
which
the
Archbishops
and
Bishops
assembled
at
Paris
by
order
of
the
King
in
the
year
one
thousand
six
hundred
and
eighty
two
,
as
representing
the
Gallican
Church
,
have
made
of
their
Judgment
,
concerning
the
Ecclesiastical
Power
.
This
is
the
first
Article
of
it
,
whereby
they
declare
,
That
God
hath
given
to
St.
Peter
and
his
Successors
the
Vicars
of
Jesus
Christ
,
and
to
the
Church
Power
over
Spiritual
matters
,
which
belong
to
Eternal
Salvation
,
but
not
over
Civil
and
Temporal
,
The
Lord
having
said
,
My
Kingdom
is
not
of
this
World
;
and
Render
unto
Cesar
the
things
that
are
Cesars
,
and
unto
God
the
things
that
are
Gods
.
And
that
Apostolical
Decree
ought
to
remain
firm
and
inviolable
,
Let
every
Soul
be
subject
unto
the
higher
Powers
,
for
there
is
no
Power
but
of
God
:
The
Powers
that
be
are
ordained
of
God
:
whosoever
therefore
resisteth
the
Power
,
resisteth
the
Ordinance
of
God
.
That
Kings
and
Princes
then
,
according
to
the
Ordinance
of
God
,
are
not
subject
to
any
Ecclesiastical
Power
,
and
that
they
cannot
be
deposed
,
neither
directly
nor
indirectly
,
by
the
Power
and
Authority
of
the
Keys
of
the
Church
;
that
their
Subjects
cannot
be
exempted
from
the
obligation
that
lies
upon
them
to
obey
them
,
nor
be
absolved
from
the
Oath
of
Allegiance
which
they
have
taken
to
them
;
and
that
that
Doctrin
ought
inviolably
to
be
observed
as
not
only
necessary
for
the
publick
Peace
,
but
also
useful
to
the
Church
;
And
as
being
conform
to
the
word
of
God
,
the
Tradition
of
the
Fathers
,
and
the
examples
of
Saints
.
This
now
is
a
positive
Doctrin
that
saith
all
;
and
all
that
I
have
written
upon
this
Subject
,
hath
only
been
to
exhibit
the
convincing
proofs
of
all
the
parts
of
that
Article
,
which
contains
so
excellent
and
solid
a
Declaration
.
As
to
the
sacred
Faculty
of
Theology
,
it
hath
never
failed
on
any
occasion
to
evidence
its
zeal
for
the
true
Doctrin
,
authorising
and
confirming
this
,
by
its
Decrees
,
and
Censures
of
the
contrary
opinion
,
from
time
to
time
renewed
,
especially
in
the
years
1413.
1561.
1595.
1610.
1611.
1620.
1726.
And
lately
in
the
condemnation
of
an
ultramontanean
Jacobin
,
by
renewing
the
censure
of
the
Book
of
Santarelli
.
This
appears
still
in
a
stronger
and
more
Authentick
manner
,
De
Prefixe
Archbishop
of
Paris
,
Visitor
of
the
Sorbonne
.
Take
here
two
of
them
which
relate
to
that
Article
.
That
it
is
not
the
Doctrin
of
the
Faculty
,
that
the
Pope
hath
any
Authority
over
the
Temporal
of
the
most
Chrishian
King
;
that
on
the
contrary
it
hath
always
opposed
even
those
who
would
have
that
Authority
only
indirect
.
The
other
,
That
it
is
the
Doctrin
of
the
same
Faculty
,
that
the
most
Christian
King
hath
no
other
Superior
in
Temporal
affairs
but
God
alone
;
and
than
that
is
the
ancient
Doctrin
of
the
Faculty
from
which
it
will
never
swerve
.
After
all
,
these
Decrees
of
the
Gallican
Church
and
of
the
sacred
Faculty
have
always
been
powerfully
supported
by
the
Edicts
of
the
Kings
,
and
the
thundring
sentences
of
Parliament
,
against
all
such
as
ever
durst
in
France
maintain
and
teach
that
pernicious
Doctrin
condemned
by
these
Decisions
and
Censures
,
1594.
7
&
10
Jan.
1595.
27
May
,
&
26
Nov.
1610.
27
July
1614.
2
Jan.
1615.
&c.
which
in
this
Kingdom
are
reverenced
as
proceeding
from
God
,
upon
whose
word
they
are
grounded
.
So
that
a
Doctrin
so
well
established
,
and
which
all
France
look
upon
as
the
chief
foundation
of
our
Liberties
,
can
never
be
shaken
,
much
less
overturned
by
Novelty
,
which
,
whatsoever
effort
it
may
make
,
shall
never
amongst
us
prevail
against
Antiquity
,
to
which
we
will
always
stick
close
,
as
to
the
Principle
and
solid
Foundation
of
true
Tradition
.
And
therefore
also
it
is
that
the
King
,
as
Protector
of
the
Canons
of
the
Councils
received
in
France
,
and
of
the
Gallican
Church
in
particular
,
by
his
perpetual
Edict
registred
in
all
the
Parliaments
,
not
only
prohibits
all
his
Subjects
,
and
all
strangers
within
his
Kingdom
,
to
teach
or
write
any
thing
contrary
to
the
Doctrin
contained
in
the
Declaration
of
the
Clergy
of
France
,
but
also
commands
all
secular
and
regular
Professors
to
submit
to
and
teach
it
.
Wherein
it
is
most
evident
that
his
Majesty
does
no
more
but
what
many
Generals
of
Orders
do
,
who
,
for
preserving
the
uniformity
of
Doctrin
in
their
Congregation
as
to
Points
which
they
look
upon
to
be
of
great
importance
for
the
good
and
reputation
of
their
Body
,
oblige
their
inferiours
to
maintain
and
teach
certain
Opinions
which
the
whole
Order
hath
adopted
against
others
who
dispute
them
.
Much
more
ought
it
to
be
lawful
for
so
great
a
King
,
so
zealous
for
Religion
,
and
for
the
Ancient
Doctrin
,
upon
which
are
founded
the
inviolable
rights
of
one
of
the
most
August
Crowns
of
Christendom
,
and
liberties
of
the
Gallican
Church
,
to
oblige
his
Subjects
,
for
preservation
of
Uniformity
of
Opinion
within
his
Kingdom
,
as
to
Points
of
that
importance
,
to
maintain
and
teach
the
Doctrin
of
the
Clergy
of
France
,
in
all
things
conform
to
that
of
the
Ancient
Church
.
And
so
much
I
had
to
say
in
this
Treatise
,
wherein
,
always
following
that
Principle
which
both
Catholicks
and
Protestants
equally
agree
to
,
I
have
held
a
mean
betwixt
the
two
extremes
that
ought
to
be
shunned
.
One
is
of
those
,
who
,
blinded
by
the
hatred
which
they
have
conceived
against
the
Church
of
Rome
from
which
they
have
separated
,
would
take
from
the
Pope
the
Prerogatives
which
Antiquity
hath
believed
were
given
him
by
Jesus
Christ
,
as
Successor
of
St.
Peter
.
The
other
of
those
,
who
through
a
zeal
not
according
to
knowledg
,
nay
,
and
if
I
dare
say
with
those
Cardinals
of
Paul
III.
through
a
too
great
compliance
with
Popes
,
attribute
to
them
,
what
Antiquity
instructing
us
by
the
Fathers
,
the
Councils
,
and
even
by
the
most
Ancient
and
most
holy
Popes
themselves
,
have
believed
they
never
have
received
from
Jesus
Christ
.
Seeing
the
mean
is
the
place
of
Virtue
and
Truth
:
I
think
one
cannot
mistake
the
way
when
he
follows
Antiquity
for
his
guide
,
which
placing
us
with
it self
in
that
lovely
mean
,
will
make
us
condemn
our
Protestants
who
are
in
the
first
extreme
,
and
abandon
those
who
abandon
themselves
to
novelty
,
under
the
conduct
whereof
they
are
fallen
into
the
other
extremity
.
Now
if
it
be
said
to
me
that
these
new
Authors
,
who
have
fallen
into
that
which
I
call
the
second
extreme
,
have
only
done
so
out
of
the
great
zeal
which
they
have
for
Religion
:
It
will
be
easie
for
me
to
answer
with
the
great
Pope
St.
Leo
,
That
many
times
Men
carry
on
their
private
interests
under
a
specious
pretext
of
Piety
,
St.
Leo
Epist.
25.
ad
Theodos
.
Imper.
and
that
every
one
maketh
Religion
to
be
the
handmaid
of
his
lusts
and
desires
.
The
truth
is
,
it
may
very
well
be
,
that
the
lustre
of
the
Purple
,
wherewith
at
Rome
the
three
Authors
who
have
most
highly
exalted
the
Power
of
Popes
,
by
raising
it
beyond
all
the
bounds
that
Antiquity
prescribed
to
it
,
were
cloathed
,
may
have
dazled
the
Eyes
of
that
croud
of
Modern
who
have
followed
them
,
and
who
for
all
that
,
what
ever
they
may
have
expected
,
never
received
a
like
reward
.
But
not
to
Judge
of
the
secret
motives
of
their
Heart
,
which
it
belongs
to
God
alone
to
dive
into
,
I
had
rather
Answer
with
Vincentius
Lirinensis
,
one
of
the
most
zealous
Defenders
of
the
true
Doctrin
:
Mos
iste
semper
in
Ecclesiâ
viguit
,
ut
quo
quisque
religiosior
foret
,
Vincent
.
Lerin
.
l.
1.
Commonit
.
c.
3.
eo
promptius
novellis
adventionibus
contrairet
.
It
hath
always
been
the
custom
in
the
Church
,
that
the
more
of
Piety
and
Religion
any
one
had
,
the
more
ready
he
was
to
oppose
all
new
inventions
in
Doctrin
.
And
to
conclude
my
Work
with
the
excellent
words
of
the
same
Author
,
I
should
be
glad
that
Men
would
think
that
in
composing
it
I
have
had
no
other
design
but
to
discharge
the
duty
of
a
good
Catholick
,
by
doing
what
he
enjoyns
me
,
when
he
says
:
Christianus
Catholicus
providebit
ut
Antiquitati
inhaereat
,
quae
prorsus
non
potest
ab
ulla
Novitatis
fraude
seduci
.
The
Catholick
Christian
will
have
great
care
to
stick
close
to
Antiquity
,
which
cannot
be
deceived
by
the
artifice
of
Novelty
.
FINIS
.