who should doubt or not believe what has not been decided but by a Pope should neither be accus'd of Errour or Temerity provided he did not contradict the Pope publickly and with Scandal Behold here the very first breach which has been made at least in the Sorbon against its ancient Doctrine But in the mean time this has not hinder'd those very Persons who incourag'd this Doctor and that were ingag'd by Interest with the Court of Rome to reject this personal Infallibility of the Pope whenever they had any regard of their reputation amongst learned men This is evident by Cardinal Perron who in his Reply to the King of Great Britain l. 6. p. 1083. expresly acknowledges that the onely expedient to determine Disputes of Religion with a certainty of Faith is by a General Council Were the Service saies he taken away from the Original Tongue and transferr'd into another all means of celebrating universal Councils and having any certitude or assurance of matters of Faith would cease For there being no certitude of the genuine sense of Scripture by our particular Interpretation since no Interpretation of Scripture is of private inspiration and we having no way left us of resolution with certitude of Faith in debates which rise about Religion upon the meaning of Scripture besides the voice of the Church speaking in General Councils evident it is that whatever it be which takes away from the Church the means of holding General Councils takes away from it all means of deciding the Disputes of Christian Religion with certitude of Faith Cardinal de Richelieu in his Book of Controversies which has been approv'd by the late Mons. Lescot Bishop of Chartres and divers other Divines exceedingly devoted to the Court of Rome acknowledges the same thing Lib. 3. c. 5. p. 424. Since there is saies he no Oecumenical Council which injoyns the use of the Images of the Divine Persons it is evident that 't is no Article of Faith supposing that for the Principle That onely General Councils can frame Articles of Faith Thus we see that the Doctrine of Infallibility which had been promoted by Mons. Duval with some kind of fear and reserve was abandon'd by the most knowing persons of the Church and chiefly by those who defended it against the Hereticks because they would not engage the cause of the Catholick Religion in defence of an Opinion so insupportable and therefore the Favourites of the Roman Court were then contented that this Opinion should pass for problematick onely Whence it came to pass that Mons. Duval who had but just propos'd it in this manner was all his life in so great esteem at Rome that he was look'd upon there as the person in the world who had render'd the greatest services to the holy See and that all the Nuns had order not to doe any thing here without his advice But finding this tentative succeed so happily and that the Iesuites having gain'd the Catholick Universities had fill'd all mens thoughts with this infinite power of the Pope which was highly advantagious to them for the withdrawing of them from the Jurisdiction of the Bishops they no longer remain'd in this moderation They pretended that it was not enough for the French to permit them to say the Pope was infallible but so order'd the matter that no man was suffered to acknowledge him for less They were contented that Mons. Duval should say that it was no matter of Faith to believe the Pope infallible because this reserve was necessary at that point of time for the currenter passage of the Doctrine but having first begun to distribute it in this manner they did not long rest there the design is to make men believe that the Doctrine of the Faculty of Paris opposite to this Infallibility which in Mons. Duval's daies was neither an Errour nor any rash Opinion is since that time though the Church never thought of any change become a manifest Heresie This is what the Iesuites have exceedingly farther'd For 't is about 5 or 6 years past that Father Theophile Raynaud a Iesuite of Lions publish'd a Book with this Title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ipse dixit to shew not onely that the Pope is infallible but that it is matter of Faith that he is so and by consequent those that doubt of it Hereticks and he treats Mons. Duval very ill in his Book whom in contempt he calls a certain Doctor for his caution in not so openly venting this false Doctrine as a new Article of Faith And because they saw this enterprise of theirs was not punished as it deserv'd growing daily more insolent they proceeded to that extravagant impiety of their Theses of the College de Clermont which is now the object of the indignation of all France daring publickly to maintain even in the midst of Paris it self and in face of the Parliament That the Catholick Truth which opposes the Heresie of the Greeks concerning the Pope's Primacy is That Jesus Christ has given to all Popes the very same Infallibility which himself had not onely in Questions de Jure but in those also de Facto By this 't is visible to what their boldness may aspire if not timely prevented and repress'd and what progress these monstrous Opinions are like to make to the total destruction of the Liberties of the Gallican Church so precious to our Ancestors unless we be more vigilant in stopping its carreer And in earnest it is very hard it should not be so if we but consider a little those three Expedients which the abettors of the Court of Rome make use of to establish their Maxims The First is the Company of Iesuites spread over the face of the Universe and got to be Masters of the greatest part of the Colleges so as all the World being imbu'd with these Principles from their infancie as 't were Opinions not advantageous to the Church but the Court Politick of Rome they are receiv'd with respect as if they constituted a part of our Religion so as it is quite against the hair of any other because the Iesuites accustom those who have once plac'd their belief in them to look upon men as persons suspected of their Faith who in this are not of their opinion There is the hands of many persons a Treatise of the late Father Eustachius Gault a very knowing and pious Father de l' Oratoire nominated by the late King for Bishop of Marseilles wherein he mentions how dangerous it is for this very reason lest all the Colleges should in time and by degrees fall into the hands of the Iesuites The Second means is the care they take concerning Books blasting all that they find containing any thing of the ancient Maxims of the School of Paris suppressing them all that they can or at least so ordering the matter as to retrench whatever is not in their favour as they have done by a large Discourse of Guicciardin treating of the politick Incroachment of the
perturbarent quia tunc Concilii Sententia esset potiùs attendenda This Pope you see acknowledg'd that in things concerning the Catholick Faith the Pope being of one opinion and the Council of another that of the Council was to be chosen Now this were ridiculous if the Pope were Infallible in Decisions touching Faith since there is no opinion which we ought to prefer before a man that is Infallible And therefore Pope Eugenius what-ever he pretended to place himself above all Councils durst never arrogate that of Infallibility Dionysius Rikel Carthusian term'd the Extatick or Illuminated Doctor as having through all his Works joyn'd an illuminated and inflamed Piety with his profound skill in Divinity in his Treatise of the Authority of the Pope and Councils having in several passages spoken highly of that of the Pope does notwithstanding acknowledge that in Council one cannot dispute the having this advantage above the Pope That a Council cannot erre in matters which pertain to Faith and good manners and that the Pope may erre there The power of a Council saies he is in this greater then the Pope's that Iesus Christ has promis'd to his Church or the Council which is her Representative an infallible direction and divine assistance which shall never fail So as a Council can neither erre in matters of Faith nor in what regards good manners forasmuch as it is immediately led by the Holy Spirit in the Determination of these things And therefore the Pope himself is in these things to adhere to the Churche's Determination that is to the Decrees of the Council as to an Oracle and regulation of the Holy Ghost whereas the Pope being obnoxious to erre in points of Faith good manners and other matters necessary to Salvation methinks men should not acquiesce in his judgement as the onely certain opinion because he is not an infallible rule nor yet a foundation so establish'd but that it may deviate from the Truth This holy Monk saies the same thing in a Sermon upon S. Hilarie and excepting onely those Authors who are notoriously ingag'd in the Interests of the Roman Court all the knowing Divines of that Age spake the same Language I observe onely Pope Adrian the VIth who having taught the same Doctrine before he was exalted to the Pontificate did not onely not retract it afterwards but caus'd his Works to be printed at Rome in which we may yet reade these words namely in his fourth Book of Sentences If by the Roman Church saies he you understand him who is the Head of it 't is certain pray mark the term that this Head of the Roman Church viz. the Pope may erre even in things appertaining to Faith by defending an Heresie by his Determination or Decretal Si per Ecclesiam Romanam intelligatur Caput ejus certum est quòd possit errare etiam in iis quae tangunt Fidem Haeresin per suam Determinationem aut Decretalem asserendo See what this holy and knowing man has written being then a private person and what it was he so approv'd when he was Pope so little did his Advancement blind him as it has done many others or make him forget what he ow'd to Truth to gratifie his new Dignity with advantages which he believed Iesus Christ never imparted to him It is not here necessary to alledge the Parisian Doctors opinions so well known to the World and to the Iesuites themselves who term the opinion against Infallibility Sententia Parisiensium but we must not omit the sense of the whole Faculty in a Body in this celebrious Declaration of the Faith which she made by order of Francis the I st and which was afterwards verified in Parliament so as in France it held a particular force of a Law and a publick Ordinance Having therefore receiv'd a command of the King to reduce into Articles the principal Points of Faith attacqu'd by Hereticks she declares That General Councils cannot erre in Points of Faith and regulation of good manners Certum est Concilium Generale legitimè congregatum universalem Ecclesiam repraesentans in Fide morum determinationibus errare non posse But for the Pope see what she saies of it all It is no less certain that there is one Sovereign Bishop by divine right in the Militant Church to which all Christians ought to submit and who has likewise power to conferre Indulgences Nec minùs certum est unum esse jure Divino Pontificem in Ecclesia Militante cui omnes Christiani parere tenentur qui quidem potestatem habet Indulgentias conferendi This different manner of speaking of Councils and the Pope in two Articles which immediately follow attributing Infallibility to the Council and none to the Pope sufficiently states the different sentiments which these Doctors had both of Councils and Popes upon this subject For I think not my self oblig'd to refute the extravagancies of a certain Writer of these times who pretends to prove by the Obedience which these Doctors teach is due to the Pope as if by that we acknowledg'd his Infallibility By the same argument he may prove that not onely all Bishops in particular but that all Abbots and Abbesses Priors Prioresses are infallible because they are promis'd obedience But he should have learn'd that in promising obedience to the Pope men are so far from acknowledging an entire submission of belief to his Decisions that the Divines say expresly and amongst others Mons. Duval Summo Pontifici parendum esse sive errare possit sive non Which signifies but this That men should not Dogmatize the contrary to what he has decided and with this caution yet nisi Error sit intolerabilis as Gerson affirms Such as has been the common sentiment of our Parisian Divines till Mons. Duval who would have introduc'd Opinions into the Sorbon totally repugnant to these ancient Maxims But as 't is customary with those who engage in quarrells against what is universally receiv'd it has hitherto been with much wariness For he did in that manner assert the Pope to be infallible in matter of Faith that in the same breath he likewise taught 't was no matter of Faith to believe it Non est de fide Summum Pontificem esse infallibilem He holds moreover that the Opinion of his not being infallible is neither rash nor erroneous Non est erroneum neque temerarium temeritate opinionis dicere Summum Pontificem in decernendo errare posse And speaking concerning the Decision of a Pope against a Doctor of Paris he saies That this Definition of Sixtus the IVth is not of Faith but onely very certain because saies he the Definitions of the Sovereign Bishops have not the certitude of the Catholick Faith till they be first received by the Universal Church or a General Council And thus whatever the Doctor 's design be and those of his gang to advance the Authority of the Pope they have been yet oblig'd to acknowledge that a Divine
against the Lord and against his Anointed That is to say The Pope is Iesus Christ and all Christian Kings who maintain their Sovereignty against the Usurpations of Rome are the Herods and the Pontius Pilates This publick decry yet in the Books of these Writers is nothing so considerable as the particular and clandestine traverses that the Court of Rome excites upon all occasions whatsoever against those whom she believes not favourable to her Interests By that it is she stops the mouths and stays the Pens of almost all Learned persons who cannot really possess themselves of that Title that they are not inwardly persuaded of the Hypocrisies of these ambitious pretensions but they chuse rather to be silent then to speak of it Because there are but a very few persons so in love with Truth as in resolving to maintain it will endure to be tormented and barretted all their life-time and to be torn in pieces when they are dead They see that Kings and their great Ministers take not for the most part that care to protect those who maintain and defend their Right by some testimony of their acknowledging it as the Court of Rome does to persecute them or at least to deny them all kind of favour They must be touch'd with an extraordinary Zeal and very disinteress'd to surmount all these considerations and to sacrifice themselves for the Interest of their Prince and Countrey without any hope of advantage or to speak more properly with reason to apprehend all sort of disadvantage by it All those principally who are ty'd to any Community are thereby oblig'd to a silence which they believe to be just as holding themselves responsable for the conservation of their Body And 't is true these vast Bodies have stricter bonds which tie them to Rome and are more expos'd to Persecution because they have more places which expose them to seisure to which one may adde that almost all the Religious and Communities have their Generals resident at Rome who will never permit that the Divines of their Orders should undertake to teach things which would not be well receiv'd there and from which there may lie a grudge against the whole Order They are therefore Private persons onely who are fit upon these encounters to engage for the Truth but then it is necessary that they be furnished with Light to know it with Zeal to love it with Steadiness not to fear the ills it may produce and with Sincerity and Disinterest that so they may have no occasion to be in danger of being thwarted And when there were onely this last how rare a thing it is to be found Well therefore has Iohn Major that renowned Doctor of Paris long since observ'd That it was not to be wonder'd at if they were fewer who declared for a Council then for the Pope since Councils met but seldom and gave no Benefices whereas the Pope does and thence 't is saies he men flatter him with an omnipotent power as well in Spiritual things as temporal Hinc homines ei blandiuntur dicentes quòd solvere potest omnia quadrare rotundata rotundare quadrata tam in Spiritualibus quà m in temporalibus Hence it proceeds that the Liberties of the Gallican Church and the ancient Maxims of the Sorbon are now-a-daies hardly vindicated but by secular persons such as We that have less relation to the Court of Rome then Ecclesiasticks have whereof the wisest of them are rather satisfied to approve them in their heart without defending them in their Books such power have fear and interest upon the spirit of those who should be more free from them by the Sanctity of their Profession But if there be persons disinterested so as not to be touch'd by these temporal considerations it often falls out that having little judgment and less science their Piety it self engages them into these new Opinions because they are publish'd in the World under this artificial veil That 't is forsooth to violate and wound Religion to contest the Pope's Infallibility and temporal Sovereignty over Kings Those in the mean time who have no relation to it but this pretext without any mixture of humane interest may easily be disabus'd if once they but consider that the most pious of all our ancient Doctors as the illustrious Gerson wihtout mentioning Dionysius the Carthusian and the blessed Cardinal d' Arles have oppos'd with greater vigour those ambitious pretences of the Court of Rome and that they have judg'd that on the contrary 't is the sincere Zeal for the Catholick Religion which ought to oblige all judicious Divines courageously to resist this temporal Superiority over Kings and Infallibility as two inseperable Maxims one from the other either of them capable to raise very great mischiefs to the Church For in effect what is there more opposite to the real benefit of the Catholick Religion then this Doctrine of the Pope's Superiority over Kings in Temporals which is a necessary consequence of Infallibility and of the power which they give him to depose them Is not this to render Religion abhorr'd and suspected of all Princes as the Sorbon has judiciously remark'd in the Censure of Santarel to give them cause to believe that 't is impossible they should have Subjects at the same time good Catholicks and faithful to their King What Infidel Prince indeed would permit men to preach Faith in the Countries under his obedience if he knew that all those who embrace it think themselves by that dispens'd with for obedience to him farther then another Sovereign pleases who can at any time cause them to take up arms against their lawful King Were this for example a proper expedient to incline the Americans to receive our Faith to say to them as some Spaniards did that the Pope had bestow'd their Country on the King of Castile And however Barbarians as they were had they not reason to reply as they did That they knew no such thing as a Pope but that if there were he must needs be a wicked man to give away that which was none of his own Were not this also to dispose Heretical Princes not to suffer Catholicks in their States when they shall behold them but as so many subjects to another Prince who has power to command them to depose him in the Country where they live And do not we know that 't is this has so imbitter'd the King of England against the Papists and the almost sole cause of the disturbance which they suffered in Iames's time as being to this day the greatest obstacle to the progress of Religion in that Kingdom In fine what Catholick Prince would be willing that his Dominion which he takes so much pains to preserve both in Peace and War should continually depend upon the judgment of one sole Person who may be possess'd perhaps by his Enemies or transported by his proper passions For 't is a weak confidence to resolve they will give the Pope no occasion
DISCOURSE IT has been long said that in the precedent Discourse there have been laid the grounds of pernicious Consequences c. that divers things have been taken out of the Notes upon the Pope's Infallibility formerly made by the same Author But since there has been nothing alledg'd against what was solidly discussed in these Notes touching the Authority of the Councils of Constance and Basil it is thought pertinent to adde it here A REFUTATION OF Certain Cavils with which some Theologues endeavour to elude the Authority of the Councils of CONSTANCE and BASIL THE Sense of the Church upon the point of Infallibility did never more perspicuously appear then in the times of the Councils of Constance and Basil so venerably esteem'd by all France 'T is well known that the Doctrine of the Superiority of a Council above the Pope does necessarily destroy his pretended Infallibility because all Authority which is inferiour seeing it may be corrected 't is impossible it should be infallible since an Authority that is infallible cannot be corrected It follows then of necessity that if the Pope be inferiour to a Council he is not infallible All Divines are agreed upon this consequence and there is none who maintain the Infallibility of the Pope but they likewise maintain that he is superiour to a Council Moreover if Popes be inferiour to Councils it follows clearly that they are not onely fallible but it is also as evident that they have actually erred seeing Leo the Xth has defin'd the contrary in the Council of Lateran It is therefore certain that the Superiority of a Council above a Pope does by necessary consequence involve his Fallibility Now this Superiority was clearly decided in the 4th Session of the Council of Constance where the Council declares Concilium Generale habere à Christo immediatam Authoritatem cui omnes obedire tenentur etiam si Papalis dignitatis existat And thus the Fallibility of the Pope was defin'd by this Decree The novel defenders of the Superiority of Popes above Councils exceedingly torture themselves about this Decree of the Council of Constance For they cannot deny but that Pope Martin the Vth elected by this Council did confirm it in all things which had relation to Faith Now the Authority of General Councils is matter of Faith which forces them thus to precipitate themselves upon Solutions so ridiculously weak that it is strange any Divines should be found who durst propose them In the first place they affirm that the Council of Constance is approv'd by Martin the Vth in his quae Conciliariter gesta sunt but that this Decree was not made Conciliariter because say they it was made without Examen and therefore was not approved 'T is easie to see how dangerous an Answer this is since if men be once permitted to distinguish in Councils after this manner between Decrees examin'd and not examin'd the way is open to weaken all their Authority For how many matters are there which having been very well examin'd before Councils have been call'd have no need of being re-examin'd for a long time after whilst all Prelates and Divines remain agreed concerning them But there is no necessity of insisting upon this since this Solution is founded onely upon manifest Falsities there being in the world nothing more untrue then the pretence of those Authors that the Decrees of the 4th and 5th Session about the Superiority of Councils were not of the number of those things which were decreed Conciliariter For 't is remarkable that the order of the Council of Constance was first to propose and examine matters in the particular Congregations of the principal Nations of Christendom and then they were said to have been decreed Nationaliter After that they were propos'd again in the publick Sessions and when they were concluded there then they were pronounc'd to have been determined Conciliariter Whereas that which had onely been decreed by the Nations and not in the publick and general Session of the Council was never said to be determin'd Conciliariter but Nationaliter onely This is the true explication of these two words as appears by the place it self which these Authors would pervert For they have not any thing to alledge on this subject save what we reade in the conclusion of the Council which was in the 45th Session A Cardinal having said according to the custom Domini ite in pace and a Dominican gotten up into the Pulpit to preach the Embassadors of the King of Poland and Duke of Lithuania asked the Pope in the name of their Masters That before the Council were dissolv'd he should cause to be condemn'd in a publick Session or else declare for condemn'd the Book of a certain Frier one John Falkenberg which notoriously maintain'd divers horrible Errours and Heresies and which had already been lawfully condemn'd for heretical by the Deputies as to what concern'd the Faith and which had likewise been concluded by all the Nations of the Council and by the College of Cardinals That unless this were consented to they did protest denial of Iustice in the name of their Masters and would appeal to the next Council Which being done the Acts added Our holy Father the Pope replying said That he would inviolably hold and observe all and every the things which had been determin'd concluded and decreed in matters of Faith by the present Council Conciliarly and that he would never in any kind contradict it That so he approved and did ratifie all that had thus Conciliarly been done and no otherwise whatsoever Dixit respondendo ad praedicta Quòd omnia singula determinata conclusa decreta in materiis Fidei per praesens Concilium Conciliariter tenere inviolabiliter observare volebat nunquam contraire quoquo modo Ipsáque sic Conciliariter facta approbat ratificat non aliter nec alio modo See here the onely foundation of Cajetan's distinction and the sole reason which he alledges to pretend that Pope Martin the Vth did not approve the Decrees touching the Superiority of Councils as not done Conciliariter But by the very same he evidently approves that he has approv'd them since the Pope includes in his Approbation whatsoever had been determin'd Conciliariter and excludes but what having been concluded by the Nations had onely been determin'd Nationaliter and not Conciliariter forasmuch as it was not propos'd in the publick and general Sessions of the Council so as had been the condemnation of Falkenberg's Book which he refus'd to ratifie for reasons not known to us Now it is evident and no waies doubtful but the Decrees touching a Council's Superiority were first examin'd and concluded by the Nations and afterwards establish'd and determin'd in two publick and general Sessions of the Council that is to say in the 4th and 5th where 't is noted that these Decrees were first of all deliberated and concluded by all the Nations Certa Capitula per modum Constitutionum
Ultramontanásque censuras de incomparabili Regum Imperio subditorum que Fidelitate Obediētia indispensabili ex SS Scripturis Patribus Theologis vindicata 1665. * Querimonia ad Alex. vij ibid. Guicciard Hist. l. 2. (a) In his Book of the King and his Institut (b) Tom. 3. disp 1. q. 12. puncto 2. (c) Tom. 4. par 3. tr 4 par 411. (d) In his Truth defended under the name of Francis des Montaignes p. 70. (e) Of Iustice and Right tom 1. tr 2. disp 19. (f) In his Controversies tom 1. of the Pope l. 5. c. 6. and in his Book against Barclay (g) In his Sermons of Saints Sermon of the Charity of S. Peter pag. 70. (h) In his Amphitheatre of honour lib. 1. ca. 12. (i) In his Letter to a French Friend approv'd by the general Aquaviva pag. 11. (k) Moral Instructions tom 2. l. 4. c. 19. (l) In his Treatise of mitigation towards the Catholicks of England (m) Tom. 5. of Censures disp 15. sect 6. num 7. p. 270. and in-his Book intituled The Defence of the Catholick Faith c. l. 3. c. 22. and 23. and l. 6. c. 4. and 8. where he teaches prodigicus things against the life of Kings as this detestable Position Rex talis post depositionem incipit esse tyrannus titulo quia non est legitimus Rex nec justo titulo regnum possidet Ergò extunc poterit tanquam omnino tyrannus tractari consequenter à quocunque privato poterit interfici (n) In par disp 87. resp ad 3. rat tom 2. in c. 2. disp 169. c. 4. n. 43. Edit Antuerp an 1621. (o) Of Iustice and Right l. 2. c. 1.33 dub 2. and in other Books one of which is intituled An Apologetical Dispute for the Power of the high Priest (p) In his Book Heretic Chauvesouris or Vespertilio concerning the excellency of the Iesuites Order pag. 158 159. (q) In his Controversie of England 1. edit p. 108 125 127 136. and 2. edit p. 122 140 142 152. (r) Of Apostasie and Schism c. 30 and 31. (s) In his Treatise of Controversies in particular c. 6. q. 10. (t) Tractat. 2. disput 2. q. 5. art 102. (a) In Apol. pro potest sum Pontif. part 2. sect 3. fol. 396. Planè tenendum est hanc doctrinam non esse ambiguam ità ut utrumque opinari liceat sed omnino certum ità ut absque injuria fidei negari non possit Primò igitur id probo Quia hae Propositiones in terminis definitae sunt in Concilio Romano Quòd Papae liceat Imperatores deponere quòd à Fidelitate iniquorum subditos potest absolvere Atqui definitio facta à summo Pontifice cum Synodo ad Fidem pertiner (b) Bellarminus sub nomine Sculkenii adversus Widringtonum Haereticum est dicere Pontificem ut Pontificem ex jure divino non habere potestatem Principes seculares suo Principatu exuendi cùm id bonum spirituale sive ingens Ecclesiae necessitas requirit Probatur Conclusio Ista sententia est haeretica cujus contradictoria est de Fide Sed Pontificem habere potestatem deponendi Principes est de Fide est enim definitum conclusum à Gregorio VII in Concil Rom. Quòd Papae liceat c. Jer. 1.10 * Odorious Raynaldus tom 18 ad an 1458. num 36. Novum Legarum mittit ut si ad Pacem redintegrandam dissentientes inducere non posset propositâ anathematis poenâ illos ab armis juberet Pontificis nomine absistere ac finitimorum Regum arma conjungeret in eum qui jussis non pareret Duvallius de supr aut Rom. Pontif. l. 2. c. 1. * Sirmondus Lectori Nec verò fraudi esse posse Facundo trium Capitulorum causam quam defendit in qua si verum loqui placet honestius fuerat cum Vigilio cadere quà m vincere cum Iusiiniano Quòd si Vigilium perpetuò ducem sequi maluisset quam Vigilium postquam Iustiniano cedendum fuit cum Afris suis reprehendere nemo illum de suscepta Capitulorum defenfione ad quam Vigilius ipse ultro postea rediit jure accusandum judicaret And afterwards Usus est Vigilius libertate quam causa concedebat semper alioquin ad defendenda ut par erat probanda Capitula propensior * Ad an 1423. n. 8. and in the Table Verbo Constantiense Concilium (a) Ad an 1432. n. 9.12 ad an 1433. n. 9 c. (b) In his Letter to the Clergy (c) Ad an 1440. n. 4. (a) Ad an 1438. n. 14 (b) Ad an 1436. n. 4. ad an 1439. n. 40 ad an 1440. n. 2. (a) Ad an 1436. n. 10 ad an 1439. n. 37 In the Collection of the Memoires and Acts of the Council of Trent published by Mons. du Puy * In mentem nostram cadere non potest te contra Autoritatem S. R. E. Sedis Apostolicae atque nostrae aliquid perpetrare cùm te sciamus Pastorem scientificum prudentem Dei timoratum quae sunt contraria offendentibus Autoritatem potestatem S. R. E. summi Pontificis cùm quicumque hoc attentare volens nedum in poenas à jure divino humano institutas inciderit sed etiam crimen Haeresis atrociter committeret Alexander Carrerius de potest Rom. Pont. Abeant moderni illi infipientésque Politici qui invidia ambitione jus Statûs ad jus Pilati referunt de quibus Sancti Dei ità prophetârunt Astiterunt Reges terrae Principes convenerunt in unum adversus Dominum adversus Christum ejus Gen. 24.30 * Coacervavcrunt sibi non-nulli Pontifices Magistros ad desideria sua non ut ab eis disecrent quid facere deberent set ut corum studio calliditate inveniretur ratio qua liceret id quod liberet Ità quòd Voluntas Pontificis qualiscunque ca fucrit sit regula quā ejus operationes actiones dirigantur Ex quo proculdubio efficitur ut quidquid libeat id etiam liceat Ex hoc fonte Sancte Pater tanquam ex equo Trojano irrupere in Ecclesiam Dei tot abusus tam gravissimi morbi quibus nunc conspicimus cam ad desperationem fere salutis laborâsse