[266] cont,d
Consideration IV. 1."Fourthly, I consider, that all agree, That the Church in general can never err from the faith necessary to salvation; no persecution, no temptation, no "gates of hell," whatsoever is meant by them, can ever so "prevail against it." [Matt. xvi. 18.] For all the members of the militant Church cannot err, either in the whole faith, or in any article of it; it is impossible. For if all might so err, there could be no union between them as members, and Christ the head; and no union between head and members, no body; and so no Church; [267] which cannot be. But there is not the like consent, That General Councils cannot err.1 And it seems strange to me, the fathers having to do with so many heretics, and so many of them opposing Church authority, that in the condemnation of those heretics, this proposition, even in terms, "A General Council cannot err," should not be found in any one of them, that I can yet see. Now suppose it were true, that no General Council had erred in any matter of moment to this day"which will not be found true"yet this would not have followed, That it is therefore infallible, and cannot err. I have no time to descend into particulars therefore to the general, still. S. Augustine2 puts a difference between the rules of Scripture, and the definitions of men. This difference is, Praeponitur Scriptura, "That the Scripture hath the prerogative." That prerogative is, "That whatsoever is found written in Scripture, may neither be doubted nor disputed whether it be true or right. But the letters of bishops may not only be disputed, but corrected, by bishops that are more learned and wise than they, or by National Councils; and National Councils, by Plenary or General; and even Plenary Councils themselves may be amended, the former by the latter."3 It seems it was no [268] news with S. Augustine, that a General Council might err; and therefore inferior to the Scripture, which may neither be doubted nor disputed where it affirms. And if it be so with the "definition" of a council too, as Stapleton4 would have it, that that may neither be doubted nor disputed, where is then the Scripture,s prerogative?
2."I know there is much shifting about this place, but it cannot be wrastled off. Stapleton says first, "That S. Augustine speaks of the rules of manners and discipline."5 And this is Bellarmine,s last shift. Both are out, and Bellarmine in a contradiction. Bellarmine in a contradiction; for first he tells us, "General Councils cannot err in precepts of manners;"6 and then, to turn off S. Augustine in this place, he tells us, "That if S. Augustine doth not speak of matter of fact, but of right, and of universal questions of right, then he is to be understood7 of precepts of manners, not of points of faith:" where he hath first run himself upon a contradiction; and then we have gained this ground upon him, That either his answer is nothing; or else, against his own state of the question, "A General Council can err in precepts of manners." So, belike, when Bellarmine is at a shift, a General Council can, and cannot, err in precepts of manners. And both are out; for the whole dispute of S. Augustine is against the error of S. Cyprian, followed by the Donatists, which was an error in faith"namely: "That true baptism could not be given [269] by heretics, and such as were out of the Church." And the proof which Stapleton and Bellarmine draw out of the subsequent words, "When by any experiment of things, that which was shut is opened,"8 is too weak. For experiment there is not, of fact; nor are the words, Conclusum est, as if it were of a rule of discipline concluded, as Stapleton cites them, but a farther experiment or proof of the question in hand, and pertaining to faith, which was then shut up, and, as S. Augustine after speaks, "wrapped up in cloudy darkness."9
3."Next, Stapleton will have it, That if S. Augustine do speak of a cause of faith, then his meaning is, that later General Councils can mend, that is, "explicate more perfectly, that faith which lay hid in the seed of ancient doctrine."10 He makes instance, That about the divinity of Christ, the council of Ephesus explicated the first of Nice; Chalcedon, both of them; Constance,11 Chalcedon. And then concludes: "In all which things, none of" (these) "councils taught that which was erroneous."12 An excellent conclusion! These councils, and these in this thing, taught no error, and were only explained; Therefore no council can err in any matter of faith;"or, Therefore S. Augustine speaks not of an emendation of error, but of an explanation of sense. Whereas every eye sees neither of these can follow.
4."Now that S. Augustine meant plainly, That even a Plenary Council might err, and that "often,"13 (for that is his word,) and that in matter of faith, and might and ought so to be amended in a later council, I think will thus appear. First, his word is, emendari, "to be amended;" which properly supposes for error and faultiness, not explanation. [270] And S. Augustine needed not to go to a word of such a forced14 sense; nor sure would, especially in a disputation against adversaries. Next, S. Augustine,s dispute is against S. Cyprian and the council held at Carthage about Baptism by Heretics; in which point that National Council erred, as now all agree. And S. Augustine,s deduction goes on: Scripture cannot be other than right; that is the prerogative of it: but bishops may, and be "reprehended15 for it, if peradventure they err from the truth,"16 and that either by "more learned bishops," or "by Provincial Councils." Here reprehension, and that for deviation from the truth, is, I hope, "emendation" properly, and not "explanation" only. Then Provincial Councils, they must "yield"17 to General; and to yield is not in case of explanation only. Then it follows, that even "Plenary Councils themselves may be amended, the former by the later;" still retaining that which went before, "if peradventure they erred, or made deviation from the truth." And if this be not so, I would fain know why, in one and the same tenor of words, in one and the same continuing argument and deduction of S. Augustine, reprehendi should be in proper sense, and a veritate deviatum in proper sense, and cedere in proper sense, and only emendari should not be proper, but stand for an "explanation?" If you say the reason is, because the former words are applied to men and National Councils, both which may err, but this last to General Councils, which cannot err, this is most miserable begging of the principle and thing in question.
5."Again: S. Augustine concludes there, That the General Council preceding may be amended by General [271] Councils that follow, "when that is known which lay hid before."18 Not, as Stapleton would have it, "lay hid as in the seed of ancient doctrine" only, and so needed nothing but explanation; but hid in some darkness or ambiguity, which led the former into error and mistaking, as appears. For S. Augustine "would have this amendment made without sacrilegious pride,""doubtless, of insulting upon the former council that was to be amended""and without swelling arrogancy,""sure, against the weakness in the former council""and without contention of envy,""which uses to accompany man,s frailty, where his or his friend,s error is to be amended by the later council""and in holy humility, in Catholic peace, in Christian charity,""no question, that a schism be not made to tear the Church, (as here the Donatists did,) while one council goes to reform the lapse of another, if any be. Now to what end should this learned father be so zealous, in this work, this highest work that I know in the Church"reviewing and surveying General Councils"to keep off "pride," and "arrogance," and "envy," and to keep all in "humility," "peace," and "charity,""if, after all this noise, he thought later councils might do nothing but "amend," that is, "explain," the former?
6."That shift which Bellarmine19 adds to these two of Stapleton is poorest of all"namely, "That S. Augustine speaks of unlawful councils; and it is no question but they may be amended, as the second Ephesine was at Chalcedon." For this answer hath no foundation but a "peradventure;" nor durst Bellarmine rest upon it. And most manifest it is, that S. Augustine speaks of councils in general, that they may err, and be amended in doctrine of faith; and in case they be not amended, that then they be condemned and rejected by the Church, as this of Ephesus and divers others were. And as for that mere trick of the pope,s "instruction, approbation, or confirmation,"20 to preserve it from error, or ratify it that it hath not [272] erred, the most ancient Church knew it not. He had his suffrage, as other great patriarchs had; and his vote was highly esteemed, not only for his place, but for worth too, as popes were then. But that the whole council depended upon him and his confirmation, was then unknown, and I verily think at this day, not believed, by the wise and learned of his adherents.
Consid. V. 1."Fifthly, it must be considered, If a General Council may err, who shall judge it? S. Augustine is at priora a posterioribus,21 Nothing, sure, that is less than a General Council.22 "Why, but this yet lays all open to uncertainties, and makes way for a whirlwind of a private spirit to ruffle the Church." No, neither of these. First, All is not open to uncertainties: for General Councils, lawfully called and ordered, and lawfully proceeding, are a great and an awful representation, and cannot err in matters of faith, keeping themselves to God,s rule, and not attempting to make a new of their own; and are with all submission to be observed by every Christian, where Scripture or evident demonstration come not against them. Nor doth it make way for the whirlwind of a private spirit: for private spirits are too giddy to rest upon Scripture, and too heady and shallow to be acquainted with demonstrative arguments. And it were happy for the Church if she might never be troubled with private spirits till they brought such arguments. I know this is hotly objected against Hooker:23 the author24 calls [273] him a "wise Protestant"25 yet turns thus upon him: "If a Council must yield to a demonstrative proof, who shall judge whether the argument that is brought be a demonstration or not? For every man that will kick against the Church, will say the Scripture he urges is evident, and his reason a demonstration. And what is this but to leave all to the wildness of a private spirit?" Can any ingenuous man read this passage in Hooker and dream of a "private spirit?" For to the question, "Who shall judge?" Hooker answers as if it had been then made: "An argument necessary and demonstrative, is such," saith he, "as, being proposed to any man, and understood, the mind cannot choose but inwardly assent unto it."26 So it is not enough to think or say it is demonstrative." The light, then, of a "demonstrative argument" is the evidence which itself hath in itself to all that understand it. Well; but because all understand it not, if a quarrel be made, who shall decide it? No question but a "General Council,"27 not a private spirit: first, in the intent of the author; for Hooker in all that discourse makes the sentence of the Council"28 binding, and therefore that is made "judge," not a private spirit. And then for the "judge [274] of the argument," it is as plain: for if it be evident to any man, then to so many learned men as are in a Council, doubtless: and if they cannot but assent, it is hard to think them so impious that they will define against it. And if that which is thought evident to any man be not evident to such a grave assembly, it is probable it is no "demonstration," and the producers of it ought to rest, and not to trouble the Church.
2."Nor is this Hooker,s alone, nor is it newly thought on by us. It is a ground in nature, which grace doth ever set right, never undermine. And S. Augustine29 hath it twice in one chapter, that S. Cyprian and that Council at Carthage would have presently yielded to "any one that would demonstrate truth."30 Nay, it is a rule with him, "Consent of nations, authority confirmed by miracles and antiquity, S. Peter,s chair, and succession from it, motives to keep him in the Catholic Church, must not hold him against demonstration of truth;31 which if it be so clearly demonstrated that it cannot come into doubt, it is to be preferred before all those things by which a man is held in the Catholic Church."32 Therefore, "an evident scripture, or demonstration of truth," must take place everywhere; but where these cannot be had, there must be submission to authority.
3."And doth not Bellarmine himself grant this? For, [275] speaking of Councils, he delivers this proposition: "That inferiors may not judge whether their superiors" (and that in a Council) "do proceed lawfully, or not." But then, having bethought himself, that inferiors at all times and in all causes are not to be cast out, he adds this exception, "unless it manifestly appear that an intolerable error be committed."33 So then if such an error be, and be manifest, inferiors may do their duty, and a Council must yield, unless you will accuse Bellarmine, too, of leaning to a private spirit; for neither doth he express who shall judge whether the "error be intolerable."
4."This will not down with you, but the definition of a General Council is and must be "infallible." Your fellows tell us, and you can affirm no more, "That the voice of the Church determining in Council is not human, but divine."34 That is well; "divine," then sure "infallible:" yea, but the proposition sticks in the throat of them that would utter it. It is not divine simply, but "in a manner35 divine." Why, but then, sure, not "infallible," because it may speak loudest in that manner in which it is not divine. Nay more: "The Church, forsooth, is an infallible foundation of faith, in a higher kind than the Scripture: for the Scripture is but a foundation in testimony, and matter to be believed; but the Church as the efficient cause of faith, and in some sort the very formal."36 Is not this blasphemy? Doth not this knock [276] against all evidence of truth, and his own grounds that says it? Against all evidence of truth: for in all ages, all men that once admitted the Scripture to be the word of God, as all Christians do, do with the same breath grant it most undoubted and infallible. But all men have not so judged of the Church,s definitions, though they have in greatest obedience submitted to them. And against his own grounds that says it: for the Scripture is absolutely, and every way, divine; the Church,s definition is but suo modo, "in a sort or manner," divine. But that which is but in a sort, can never be a foundation in a higher degree than that which is absolute and every way such: therefore neither can the definition of the Church be so infallible as the Scripture, much less in altiori genere, "in a higher kind," than the Scripture. But because, when all other things fail, you fly to this, That the Church,s definition in a General Council is by inspiration, and so divine and infallible, my haste shall not carry me from a little consideration of that too.
Consid. VI. 1."Sixthly, then, if the definition of a General Council be infallible, then the infallibility of it is either in the conclusion, and in the means that prove it; or in the conclusion, not the means; or in the means, not the conclusion. But it is infallible in none of these. Not in the first"the conclusion and the means: for there are divers deliberations in General Councils, where the conclusion is catholic, but the means by which they prove it not infallible. Not in the second"the conclusion and not the means: for the conclusion must follow the nature of the premises or principles out of which it is deduced; therefore if those which the Council uses be sometimes uncertain, as is proved before, the conclusion cannot be infallible. Not in the third"the means and not the conclusion: for that cannot but be true and necessary, if the means be so. And this I am sure you will never grant; because if you should, you must deny the infallibility which you seek to establish.
2."To this"for I confess the argument is old, but can never be worn out, nor shifted off"your great master,37 [277] Stapleton, who is miserably hampered in it,"and indeed so are you all"answers, that the infallibility of a Council is in the second course, that is, "it is infallible in the conclusion, though it be uncertain and fallible in the means and proof of it."38 How comes this to pass? It is a thing altogether unknown in nature and art too, that fallible principles can, either father or mother, beget or bring forth an infallible conclusion.
3."Well, that is granted in nature, and in all argumentation, that causes knowledge; but we shall have reasons for it: "First, because the Church is discursive, and uses the weights and moments of reason in the means; but is prophetical, and depends upon immediate revelation from the Spirit of God in delivering the conclusion."39 It is but the making of this appear, and all controversy is at an end. Well, I will not discourse here, To what end there is any use of means, if the conclusion be prophetical, which yet is justly urged; for no good cause can be assigned of it. If it be prophetical in the conclusion"I speak still of the present Church; for that which included the Apostles, which had the spirit of prophecy and immediate revelation, was ever prophetic in the definition, but then that was infallible in the means too"then, since it delivers the conclusion not according to nature and art, that is, out of principles which can bear it, there must be some supernatural authority which must deliver this truth: that, say I, must be the Scripture. For if you fly to immediate revelation now, the enthusiasm must be yours. But the Scriptures, which are brought in the very exposition of all the primitive Church, neither say it nor enforce it. Therefore Scripture warrants not your prophecy in the conclusion; and I know no other [278] thing that can warrant it. If you think the tradition of the Church can, make the world beholding to you. Produce any Father of the Church that says, This is an universal tradition of the Church, That her definitions in a General Council are prophetical, and by immediate revelation. Produce any one Father that says it of his own authority, that he thinks so. Nay, make it appear that ever any prophet, in that which he delivered from God as infallible truth, was ever discursive at all in the means. Nay, make it but probable in the ordinary course of prophecy"and I hope you go no higher, nor will I offer at God,s absolute power"that that which is discursive in the means can be prophetic in the conclusion, and you shall be my great Apollo for ever.40 In the mean time I have learned this from yours, "That all prophecy is by vision, inspiration," &c.;41 and that no vision admits discourse; that all prophecy is an illumination, not always present, but when "the word of the Lord came to them,"42 and that was not by discourse. And yet you say again, "That this prophetic infallibility of the Church is not gotten without study and industry."43 You should do well to tell us too why God would put His Church to study for the spirit of prophecy, which never any particular prophet was put unto. And whosoever shall study for it shall44 do it in vain, since prophecy is a gift (1 Cor. xii. 10.),45 and can never be an acquired habit. And there is somewhat in it, that Bellarmine, in all his dispute for the authority of General Councils, dares not come at this rock. He prefers the conclusion and the canon, before the acts and deliberations, of Councils,46 and so [279] do we; but I do not remember that ever he speaks out, That the conclusion is delivered by prophecy or revelation. Sure, he sounded the shore, and found danger here. He did sound it: for a little before, he speaks plainly"would his bad cause let him be constant,""Councils do deduce their conclusions"47"What, from inspiration? No: but""out of the word of God, and that per ratiocinationem, by argumentation.," Neither have they, nor do they write, any immediate revelations.
4."The second reason why Stapleton will have it prophetic in the conclusion, is, "Because that which is determined by the Church is matter of faith, not of knowledge: and that therefore the Church proposing it to be believed; though it use means, yet it stands not upon art, or means, or argument, but the revelation of the Holy Ghost: else, when we embrace the conclusion proposed, it should not be an assent of faith, but a habit of knowledge."48 This, for the first part"That the Church uses the means, but follows them not"is all one in substance with the former reason. And for the later part, That then our admitting the decree of a Council would be no "assent of faith," but an "habit of knowledge," what great inconvenience is there, if it be granted? For I think it is undoubted truth, that one and the same conclusion may be faith to the believer that cannot prove, and knowledge to the learned that can. And S. Augustine, I am sure, in regard of one and the same thing, even this, the very wisdom of the Church in her doctrine,49 ascribes "understanding" [280] to one sort of men, and "belief "to another weaker sort.50 And Thomas51 goes with him.
5."Now, for further satisfaction, if not of you, yet of others, this may well be thought on. Man lost by sin the integrity of his nature, and cannot have light enough to see the way to heaven but by grace. This grace was first merited, after given, by Christ: this grace is first kindled in52 faith, by which, if we agree not to some supernatural principles, which no reason can demonstrate simply, we can never see our way. But this light, when it hath made reason submit itself, clears the eye of reason; it never puts it out. In which sense, it may be, is that of Optatus, "That the very Catholic Church itself is reasonable, as well as diffused everywhere."53 By which "reason enlightened,"54 which is stronger than reason, the Church in all ages hath been able either to convert or convince, or at least "stop the mouths" of philosophers and the great men of reason, in the very point of faith where it is at highest.55 To the present occasion, then. The first, immediate, fundamental points of faith, without which there is no salvation, as they cannot be proved by reason, so neither need they be determined by [281] any Council; nor ever were they attempted, they are so plain set down in the Scripture. If about the sense and true meaning of these, or necessary deduction out of these prime articles of faith, General Councils determine any thing, as they have done in Nice and the rest, there is no inconvenience that one and the same canon of the Council should be believed, as it reflects upon the articles and grounds indemonstrable, and yet known to the learned by the means and proof by which that deduction is vouched and made good.56 And again, the conclusion of a Council"suppose that in Nice about the consubstantiality of Christ with the Father"in itself considered, is indemonstrable by reason: there I believe and assent in faith: but the same conclusion, if you give me the57 ground of Scripture and the Creed (and somewhat must be supposed in all, whether faith or knowledge) is demonstrable by natural reason, against any Arian in the world.58 And if it be demonstrable, I may know it, and have a habit of it. And what inconvenience in this? For the weaker sort of Christians, which cannot deduce, when they have the principle granted, they are to rest upon the definition only, and their assent is mere faith: yea, and the learned too, where there is not a demonstration evident to them, assent by faith only, and not by knowledge. And what inconvenience in this? Nay, the necessity of nature is such that, these principles once given, the understanding of man cannot rest but it must be thus. And the Apostle would never have required "a man to be able to give a reason and an account of the hope that is in him," [I Pet. iii. 15.] if he [282] might not be able to know his account, or have lawful interest to give it when he knew it, without prejudicing his faith by his knowledge. And suppose exact knowledge and mere belief cannot stand together in the same person, in regard of the same thing, by the same means, yet that doth not make void this truth. For where is that exact knowledge, or in whom, that must not merely, in points of faith, believe the article or ground upon which they rest? But when that is once believed, it can demonstrate many things from it. And definitions of Councils are not principia fidei, "principles of faith," but deductions from them.
Consid. VII. 1."And now because you ask, "Wherein are we nearer to unity by a Council, if a Council may err?""besides the answer given, I promised to consider which opinion was most agreeable with the Church, which most able to preserve or reduce Christian peace: the Roman, That a Council cannot err; or the Protestants,, That it can. And this I propose not as a rule, but leave the Christian world to consider of it, as I do.
2."First, then, I consider, Whether in those places of Scripture before mentioned, or any other, there be promised to the present Church an absolute infallibility? or whether such an infallibility will not serve the turn as Stapleton, after much wriggling, is forced to acknowledge? "one not every way exact: because it is enough, if the Church do diligently insist upon that which was once received. And there is not need of so great certainty to open and explicate that which lies hid in the seed of faith sown, and deduce from it, as to seek out and teach that which was altogether unknown."59 And if this be so, then, sure, the Church of the Apostles required guidance by a greater degree of infallibility than the present Church; which yet, if it follow the Scripture, is infallible enough, though it hath not the same degree of certainty which the Apostles had and the Scripture hath. [283] Nor can I tell what to make of Bellarmine, that in a whole chapter disputes five prerogatives, in certainty of truth, "that the Scripture hath above a Council;"60 and at last concludes "That they may be said to be equally certain in infallible truth."
3."The next thing I consider is, Suppose this "not exact" but congruous infallibility in the Church, is it not residing, according to power and right of authority, in the whole Church, [always61 understanding the Church in this place pro communitate praelatorum, for Church governors which have votes in councils,] and in a General Council only by power deputed, with mandate to determine?62 The places of Scripture, with expositions of the Fathers upon them, make me apt to believe this. "S. Peter," saith S. Angus tine, "did not receive the keys of the Church, but as sustaining the person of the Church."63 Now for this particular, suppose the key of doctrine be to let in truth and shut out error; and suppose the key rightly used, "infallible" in this: yet this infallibility is primely in the Church [docent,]64 in whose person, not strictly his own, S. Peter received the keys. But here Stapleton lies cross my way again, and would thrust me out of this consideration. He grants that S. Peter received these keys, indeed, and in the person of the Church; "but," saith he, "that was because he was primate of the Church; and, therefore, the Church received the keys finally, but S. Peter formally"65"that is, if I mistake him not, S. Peter, for himself and his successors, received the keys in his own right; but to this end"to benefit the Church, of which he was made pastor. But I keep in66 my consideration still; [for67 the [284] Church here is taken pro communitate praelatorum, "for all the prelates," that is, for the Church as it is docent and regent, as it teaches and governs: for so only it relates to a General Council; and so S. Augustine68 and Stapleton himself understand it in the places before alleged. Now in this sense S. Peter received the keys formally for himself and his successors at Rome, but not for them only; but as he received them in the person of the whole Church docent, so he received them also in their right as well as his own, and for them all. And in this sense S. Peter received the keys in the person of the Church (by Stapleton,s good leave) both finally and formally]. And69 I would have this considered, Whether it be ever read in any classic author, That to receive a thing in the person of another, or sustaining the person of another, is only meant finally to receive it, that is, to his good, and not in his right. I should think he that receives any thing in the person of another, receives it indeed to his good, and to his use, but in his right too; and that70 the primary and formal right is not in the receiver, but in him whose person he sustains while he receives it.
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| A man purchases land, and takes possession of it by an attorney. I hope the attorney,71 being the hand to receive [285] it instrumentally, and no more, shall take nor use nor right from the purchaser. A man marries a wife by a proxy72 (this is not unusual among great persons), but I hope he that hath the proxy, and receives the woman with the ceremonies of marriage in the other,s name, must also leave her to be the other,s wife, who gave him power to receive her for him. | [I will take one of Stapleton,s73 own instances. A consul or prime senator in an aristocratical government (such as the Church,s is ministerially under Christ) receives a privilege from the senate; and he receives it as primarily and as formally for them as for himself, and in the senate,s right as well as his own, he being but a chief part, and they the whole. And this is S. Peter,s case in relation to the whole Church docent and regent, saving that his place and power was perpetual, and not annual, as the consul,s was.] |
This stumbling-block, then, is nothing; and in my consideration it stands still, That the Church74 in general, by the hands of the Apostles and their successors, received the keys, and all power signified by them, and [transmitted75 them to their successors, who] by the assistance of God,s Spirit may be able to use them, but still in and by the same hands"and perhaps to open and shut in some things infallibly"when the Pope, and a General Council too, forgetting both her and her rule, the Scripture, are to seek how to turn these keys in their wards.
1 267e [Haec est ecclesia symbolica,] ecclesia [Christi inquam] catholica [et apostolica, mater credentium populorum, quae] fidem habet indefectibilem, [secundum promissum Christi, &c.] . . . Nec utique particularis illa Romana, sed] universalis ecclesia, non quidem in generali synodo congregata, quam aliqiuoties errasse percepimus, &c."[Thom.] Waldens. Doctrinal. Fidei, [tom. i.] lib. ii. Artic. ii. cap. xix. § 1., Et § 38. No. 4. [fol. xcix. &c. ubi sup. p. 250. note h.]
2 267f [Vos certe nobis objicere soletis Cypriani literas, Cypriani sententiam, Cypriani concilium: cur auctoritatem Cypriani pro vestro schismate assumitis, et ejus exemplum pro ecclesiae pace respuitis? Quis autem nesciat sanctam Scripturam canonicam, tam veteris quam novi Testamenti, certis suis terminis contineri, eamque omnibus posterioribus episcoporum literis ita praeponi, ut de illa omnino dubitari et disceptari non possit, utrum verum vel utrum rectum sit, quidquid in ea scriptum esse constiterit: episcoporum autem literas quae post confirmatum canonem vel scriptae sunt vel scribuntur, et per sermonem forte sapientiorem cujuslibet in ea re peritioris, et per aliorum episcoporum graviorem auctoritatem doctioremque prudentiam, et per concilia licere reprehendi, si quid in eis forte a veritate deviatum est: et ipsa concilia quae per singulas regiones vel provincias fiunt, plenariorum conciliorum auctoritati quae fiunt ex universo orbe Chriatiano, sine ullis ambagibus cedere: ipsaque plenaria saepe priora posterioribus emendari; cum aliquo experimento rerum aperitur quod clausum erat, et cognoscitur quod latebat; sine ullo typho sacrilegae superbiae, sine ulla inflata cervice arrogantiae, sine ulla contentione lividae invidiae, cum sancta humilitate, cum pace catholica, cum caritate Christiana?]"S. Augustin. de Baptismo contra Donatist. lib. ii. cap. 3. [Op., tom. ix. col. 98. A.]
3 267g ipsaque plenaria saepe priora a posterioribus emendari."[ut sup. note f.]
4 268h Est [autem] ecclesiae [testificantis et docentis] vox [sic ab omnibus fidelibus audienda,] ut non de ea judicemus rectene an secus docuerit, [sed satis nobis sit quod ecclesia hoc vel illud docuerit.]"So Stapleton, Relect. Controv. [Controv.] iv. [de potestate ecclesiae in se,] Q[uaest.] i. A[rtic] 1. [Respons. ad 7. Op., tom. i. p. 731. B.]
5 268i Ad primum [ergo dicendum, quod Augustinus loquitur] de regulis morum ac disciplinae, [quae ad factum pertinent, &c. . . . . Sed si etiam de causa fidei loquatur . . . . sensus est quod posteriora concilia emendant, id est, perfectius explicant fidem in semine antiquae doctrinae latentem, quam priora, &c.]"Stapleton. Relect. Controv. [Controv.] vi. Q[uaest.] iii. A[rtic.] 4. [Respons.] ad 1. [Op., tom. i. p. 821. C.]
6 268k [Catholici vero omnes constanter docent, Concilia generalia a summo pontifice confirmata, errare non posse, nec in fide explicanda, nec in tradendis morum praeceptis toti ecclesiae communibus."Bellarmin.] de Concil. [auctoritat.] lib. ii. cap. 2. in init. [§. 1. Op., tom. ii. col. 53. D.]
7 268(l) Potest etiam [tertio dici, si contendant adversarii eum loqui de universalibus quaestionibus, Concilia priora emendari per posteriora, quoad praecepta morum, non quoad dogmata fidei; praecepta enim mutantur juxta temporum, locorum, et personarum mutationes, &c."Bellarmin.] ibid. cap. 7. [§ 8. Op., tom. ii. col. 62. B.]
8 269m cum aliquo experimento rerum aperitur quod clausum erat."[ut sup. note f.]
9 269n [Quomodo enim potuit ista res tantis altercationum] nebulis involuta, [ad plenarii concilii luculentam illustrationem confirmationemque perduci, &c."S. Augustin. ubi sup. p. 267. note f.] ibid. cap. 4. [col. 98. F.]
10 269o Sensus est, quod posteriora concilia emendant, id est, perfectius explicant fidem in semine antiquae doctrinae latentem, &c."Stapleton. Relect. Controy. [Controv.] vi. Q[uaest.] iii. A[rt.] 4. [ubi sup. p. 268. note i.]
11 269 [Constantinople Editt. 1673, and 1686]
12 269p [Haec quippe omnia posterius definita, per posteriora Concilia clarius cognoscebantur, quod in posterioribus tamen virtute latebat.] Qua in re nihil erroneum ullum concilium docuit, [sed posteriora perfectius quam priora, propter novas haereses insurgentes, quibus quasi novis morbis nova definitionum remedia aptanda fuerant."Stapleton. ibid. p, 821. D.]
13 269q saepe."[S. Augustin. ubi sup. note f.]
14 270r Not used, but either for corrigere or auferre; and so S. Augustine uses the word: [Sed aliud est quod docemus, aliud quod sustinemus, aliud quod praecipere jubemur, aliud quod emendare praecipimur, et donec emendemus, tolerare compellimur."S. Augustin.] contra Faustum [Manichaeum,] lib. xx. cap. 21. [Op., tom. viii. col. 348. A.]"And Bellarmine, though he interpret it in matter of fact, yet equals the word with correxit, [in these words:] Respondeo, quaestionem [fuisse de facto . . . Quia vero Johannes postea re melius investigata . . . correxit errorem concilii prioris, juxta regulam Augustini, qui dicit: Concilia priora aliquando emendari, &c."Bellarmin.] de Concil. [auctoritat.] lib. ii. cap. 8. § 72. [Op. tom. ii. col. 78. B.]
15 270s reprehendi."[S. Augustin. ubi sup. note f.]
16 270t si quid in eis forte a veritate deviatum est."[S. Augustin. ubi sup. note f.]
17 270u cedere."[S. Augustin. ubi sup. note f.]
18 271x cum cognoscitur quod latebat."[S. Augustin. ubi sup. note f.]
19 271y Respondeo primo, forte [loqui Augustinum de conciliis illegitimis, quae per posteriora legitima emendantur, ut accidit Concil. Ephesino II. quod in Chalcedonensi emendatum est.]"Bellarmin. de Concil. [auctoritat.] lib. ii. cap. 7. § 7. [Op., tom. ii. col. 62. B.]
20 271z Sect. xxvi. No. 1. [ubi sup. p. 214.]
21 272a [S. Augustin. ubi sup. p. 267. note f.]
22 272b Sect. xxxii. No. 5. [ubi sup. p. 250.]
23 272c ["Are those reasons demonstrative, are they necessary, or but mere probabilities only? An argument necessary and demonstrative is such, as being proposed unto any man and understood, the mind cannot choose but inwardly assent. Any one such reason dischargeth, I grant, the conscience, and setteth it at full liberty. For the public approbation given by the body of this whole Church unto those things which are established, doth make it but probable that they are good. And therefore unto a necessary proof that they are not good, it must give place. But if the skilfullest amongst you can show that all the books ye have hitherto written be able to afford any one argument of this nature, let the instance be given.""Hooker,] Preface [to Eccl. Polity, ch. vi. 6.] p. 29. [Works, vol. i. p. 212. ed. Keble.]
24 272d Dialogus dictus, Deus et Rex. [The present Editor has not been able to procure a sight of this rare volume. It was written (see Alegambe, Scriptores Societatis Jesu) by John Floyd, a Jesuit, commonly called, as Wood states, Father Fludd, and was published at S. Omer,s (Audomari,) 1620. It was translated into English by Thomas More, also a Jesuit, and published at Cologne, 1620. Thomas More was the brother of Henry More, the historian of the English Jesuits, and a member of one of the younger branches of Chancellor Sir T. More,s family, and settled in Cambridgeshire. This Thomas More died at Ghent, 1623, aet. 37, and is not to be confounded with Thomas More who died at Rome, 1625, aet. 59, the great-grandson of Sir Thomas More, who conducted the affairs of the English Jesuits at Rome. The "Life of Sir Thomas More" is sometimes attributed to this latter Thomas More, but it was written by his younger and only surviving brother, Christopher Cresacre More. Consequently these, Thomas and Christopher, were cousins of Thomas More, the translator of Floyd."Another work is extant under the title, Deus et Rex, sive dialogus quo demonstratur serenissimum D. nostrum Jacobum Regem, immediate sub Deo constitutum in regnis suis, justissime sibi vindicare quicquid in juramento fidelitatis requiritur. Cantabrigiae, &c. 1615. Another edition ,was printed at London of the same date. A translation, 12mo. appeared, London, 1616: and a reprint was issued, London, 1663. This work is of a character opposite to that of Floyd.]
25 273e Cordatus Protestans. [Ibid.]
26 273f [Hooker,] Pref. p.29.[ubi sup. note c.] And therefore A.C. is much to blame, after all this, to talk of a "pretext of seeming evident Scripture, or demonstration;"as he doth, p. 59.
27 273g Sect, xxxii. No. 2. [ubi sup. p. 247.]
28 273h ["For if God be not the author of confusion, but of peace, then can He not be the author of our refusal, but of our contentment, to stand unto some definitive sentence... When the Council of Jerusalem had given their definitive sentence, all controversy was at an end. Things were disputed before they came to be determined: men afterwards were not to dispute any longer, but to obey ... As for the orders which are established, sith equity and reason, the law of nature, God and man, do all favour that which is in being, till orderly judgment of decision be given against it, it is but justice to exact of you, and perverseness in you it should be to deny, thereunto your willing obedience.""Hooker] Preface [&c., ch. vi. 3-5. Works, vol. i. pp. 209-211.]
29 274i [Quapropter Sanctus Cyprianus, tanto excelsior, quanto humilior ... satis ostendit facillime se correcturum fuisse sententiam suam, si quis ei demonstraret baptismum Christi sic dari posse ab eis qui foras exierunt, &c."S. Augustin.] de Baptism. contra Donatist. lib. ii. cap. 4. [Op., tom. ix. col. 98. D.]
30 274k [Quia profecto] uni verum dicenti, et demonstranti [posset facillime consentire tam sancta anima, tam pacata, &c."Ibid. F.]
31 274(l) [In catholica enim Ecclesia. . . multa sunt alia quae in ejus gremio me justissime teneant. Tenet consensio populorum atque gentium: tenet auctoritas miraculis inchoata, spe nutrita, caritate aucta, vetustate firmata: tenet ab ipsa sede Petri apostoli, cui pascendas oves suas post resurrectionem Dominus commendavit, usque ad praesentem episcopatum successio sacerdotum: tenet postremo ipsum Catholicae nomen, quod non sine causa inter tam multas haereses sic ista ecclesia sola obtenuit, ut cum omnes haeretici se catholicos dici velint, quaerenti tamen peregrine alicui, ubi ad Catholicam conveniatur nullus haereticorum vel basilicam suam vel domum audeat ostendere."S. Augustin.] contra [Epistolam Manichaei, quam vocant] Fundamenti, cap. iv. [Op., tom. viii. col. 153. B.]
32 274m [Apud vos autem, ubi nihil horum est quod me invitet ac teneat, sola personat veritatis pollicitatio:] quae quidem si tam manifesto monstratur, ut in dubium venire non possit, praeponenda est omnibus illis rebus, quibus in Catholica teneor . . . [Quod] si [forte] in Evangelio aliquid apertissimum [de Manichaei apostolatu invenire potueris, infirmabis mihi Catholicorum auctoritatem, &c."S. Augustin.] ibid. capp. iv. [v. col. 153. D. 164. C.]
33 275n Alii dicunt, Concillum [illud, (sc. Judaeorum contra Jesum Christum) errasse, quia non processit secundum morem legitimi judicii: sed tumultuaria conspiratione, subornatis falsis testibus, Christum damnavit ... Quia tamen non est inferiorum judicare, an superiores legitime procedant, necne,] nisi manifestissime constet intolerabilem errorem committi; [et credibile est, Deum non permissurum, ut Concilia, quibus summus pontifex praesidet, non legitime procedant."Bellarmin.] de Concil. [auctoritat.] lib. ii. cap. 8. § 8. [Op., tom. ii. col. 64. B.]
34 275o [Vox et determinatio Ecclesiae est suo modo divina.]"Stapleton. Relect. [Controv] Controv. iv. [de potestat. Ecclesiae in se,] Q[uaest.] 3. A[rtic]. 1. [in tit. Op., tom. i. p. 750. C. ubi sup. p. 41. note k.]
35 275p suo modo divina."[Stapleton.] Ibid. And so A.C. too, who hath opened his mouth very wide to prove the succession of pastors in the Church to be of divine and infallible authority, yet in the close is forced to add, "at least in some sort," p. 51.
36 275q [Scripturam autem fundamentum et columnam fidei fatemur in suo genere esse, scilicet in genere testimoniorum, et in materia credendorum: quo sensu unus primarius articulus est fundamentum multorum, ut de Petri confessione et fide incarnati Filii Dei scripsit Hilarius de Trinit. lib. vi.: sed non est solum fundamentum. Ecclesia enim fundamentum et columna alia est, (1 Tim. iii. 15.)] in altiori genere,videlicet, in genere causaex efficientis, atque adeo aliqua ex parte formalis."[Stapleton.] ibid.Q[uaest.] 1. A[rtic.] 3. [in fin. Respons. ad Arg. 13. Op., tom. i, p. 744. B]
37 276r [Responde, Ecclesiae infallibilita tem secundo modo fieri, nempe circa conclusiones tantum, et non semper circa media, &c."Stapleton.] Relect. [Controv.] Controv. iv. Q[uaest.] 2. [Respons.] ad Arg. 11. [Op., tom. i. p. 750. A.]
38 277s And herein I must needs commend your wisdom. For you have had many popes so ignorant, grossly ignorant, as that they have been no way able to sift and examine the means. And therefore you do most advisedly make them infallible in the conclusion without the means. [Vide infra,] Sect. xxxix. No. 8.
39 277t [Quarto notabimus, quod Ecclesia nihilominus in conclusione fidei semper est certissima et infallibilis. Ratio est, quia ejus doctrina nec simpliciter est prophetica . . . . nec simpliciter discursiva, et solis vel rationum momentis vel humanis documentis utitur, quia ex Deo loquitur . . . sed ejus doctrina est in mediis discurisiva . . . in ipsa autem conclusione est prophetica et divina . . . Est igitur in ipsa doctrina infallibilis, etsi in forma et ratione docendi non ita."Stapleton.] ibid. Q[uaest.] 2. Not[abile] 4. [p. 747. C.]
40 278u [Die quibus in terris, et eris mihi magnus Apollo, &c. (Virg. Bucol. iii. 104.)]
41 278x [Ad tertium dicendum, quod, in statu primae conditionis non erat auditus ab homine exterius loquente, sed] a Deo interius inspirante: [sicut et] prophetae audiebant, [secundum illud Ps. lxxxiv. Audiam quid loquatur in me Dominus Deui.]"S. Thom. [Aquin. Summ.] Secund. Secund. Q[uaest.] v. A[rtic]. 1. [Respons.] ad 3.
42 278y "The word of the Lord came unto me," is common in the Prophets.
43 278z [Responde, hanc infallibilitatem docentis Ecclesiae non sine studio et industria comparari . . . quia Deus, qui disponit omnia suaviter, dans ipsum finem, dat etiam media ad finem necessaria.]"Stapleton. Relect. [Controv.] Controv. iv. Quaest. 2. p. 473. [Respons. ad Arg. 10. Op., tom. i. p. 749. D.]
44 278 [shall not male, Editt. 1673, and 1686.]
45 278a Propheticam revelationem nullo pacto haberi posse, vel ope naturae, vel studio, contra Avicennam, Algazalem, Averroem, [Rabbi Mosen AEgyptium, Narbonensem, et alios."Joan.] Fran. Picus [Mirandula, de Rerum] praenot[ione, lib.] ii. cap. 4. [in tit. apud Op., Joann. Pic. Mirandulae, tom. ii. p. 281. ed. Basil. 1496.]
46 278b [Credimus enim nullum esse verbum in Scriptura frustra, aut non recte positum, at in conciliis maxima pars actorum ad fidem non pertinet. Non enim sunt de fide disputationes, quae praetermittuntur, neque rationes quae adduntur, neque ea quae ad explicandum et illustrandum adferuntur, sed tantum ipsa nuda decreta, et ea non omnia, sed tantum quae proponuntur tanquam de fide . . . Denique in ipsis decretis de fide, non verba, sed sensus tantum ad fidem pertinet."Bellarmin.] de Concil. [auctoritat.] lib. ii. cap. 12. [§ 7. Op., tom. ii. col. 87. B.]
47 279c [At] Concilia non habent, neque scribunt immediatas revelationes, [aut verba Dei,] sed [tantum declarant, quodnam sit] verbum Dei [scriptum, vel traditum, et quomodo intelligi debeat, et praeterea] ex eo per ratiocinationem deducunt conclusiones." Bellarmin. de Concil. [auctoritat.] lib. ii. cap. 12. § 3. [Op., tom. ii. col. 86. C.]
48 279d [Causa est, quia est conclusio fidei, non scientiae; et credenda proponitur, non probatur scienda; nec ex demonstratione ad videndum, sed ex revelatione ad credendum profertur; non ratione, sed auctoritate nititur; nec argumentis, sed testimonio comprobatur. Quare si alicui conclusioni in materia fidei propter media tantum et argumenta. quibus probatur, assentirer; assensus ille meus non fidei as sensus, sed scientiae habitus esset.]" Stapleton. ibid. p. 374. [id est, Relect. Controv. Controv. iv. Quaest. 2. Respons. ad Arg. 11. Op., tom. i. p. 750. A.]
49 279 [doctrines . . . Editt. 1673, and 1686.]
50 280e [In catholica enim ecclesia, ut omittam sincerissimam sapientiam, ad cujus cognitionem pauci spiritales in hac vita perveniunt, ut eam ex minima quidem parte, quia homines sunt, sed tamen sine dubitatione cognoscant: ceteram quippe turbam non intelligendi vivacitas, sed credendi simplicitas tutissimam facit."S. Augustin.] contra [Epistolam Manichaei dictam] Fundamenti cap. iv. [Op., tom. viii. col. 153. A.]
51 280f [Sic enim fides praesupponit cognitionem naturalem, sicut gratia naturam, et ut perfectio perfectibile;] nihil [tamen] prohibet illud, quod secundum se demonstrabile est, et scibile, ab aliquo accipi, ut credibile, qui demonstrationem non capit."S. Thom. [Aquin. Summ.] par. 1. Q[uaest.] ii. A[rtic.] 2. ad primum.
52 280 [by . . . . Editt. 1673, and 1686.]
53 280g Ubi ergo erit proprietas catholici nominis, cum inde dicta sit catholica, quod sit] rationabilis et ubique diffusa."[S. Optat. Milevitan. de Schism. Donatist. lib. ii. cap. 1. Op., p. 26. S. optatus is illustrating the name Catholic from the two derivations which had been given of it; one as though it were from kata logon, secundum rationem"the other from kath, holon, secundum totum.]
54 280h [Eos sequamur, qui nos invitant certa cognosecre, quod nondum valemus intueri,] ut ipsa fide valentiores facti, quod credimus intelligere mereamur, non jam hominibus, sed [ipso] Deo intrinsecus mentem nostram illuminante et firmante."S. Augustin. cont. Epist. Fundamenti, [ut sup.] cap. 14. [Op., tom. viii. col. 160. E.]
55 280i [Neque enim de his libris loquimur in quibus nulla, vel pauca ac non multa apertissima prophetico spiritu praenuntiata, jam quoque ipsis rebus impletis, auctoritatem divinam fidelissima et praeclarissima veritatis luce testantur: ut omnino decipiat, quisquis eos superflue vel quasi fatue locutos aliquid putat, quibus non solum] omnia [hominum] ingeniorum-[que] genera subdita [videt, verum etiam hoc ab eis praedictum legit, perfectumque cognoscit.]"S. Augustin. cont. Faust lib. xxii. cap. 96. [Op., toni. viii. col. 420. F.]
56 281k Almain [in] III. [Sentent.] D[istinct. xxiv. Q[uaest.] unica. [The argument in the text is rather implied than expressed in Almain. The passage cited thus opens: Concl. 1ma Respectu aliquorum credibilium potest esse scientia et in beatis et in viatoribus: quorundam tamen apud beatos, quorundam nec apud istos, nec apud illos. Patet: ista propositio, Deus est, est unum credibile; sicut patet per Paulum; Accedentem ad Deum oportet credere quod Deus est; et tamen de ista propositione et viatores et beati possunt habere selentiam. De beatis notum est; de viatoribus patet; ilia potest demonstrare, Deus est, &c. fol.74.]"Et, [Et sic similiter potest contingere, ut] id quod est [visum, vel] scitum, ab uno homine etiam in statu viae, sit ab alio creditum, qui hoc demonstrative non novit."S. Thom. [Aquin. Summ.] Secund. Secund. Q[uaest] i. A[rtic.] 5. [in] C[onclus.]
57 281 [the . . . carent Editt. 1673, and 1686.]
58 281(l) [Et cum] Nicaenum concilium [definivit, Christum esse homoousion Patri,] deduxit conclusionem ex Scripturis: [in quibus diserte continetur unum esse Deum, et Patrem esse Deum, ac Filium esse Deum.]"Bellarmin. de Concil[iorum auctoritat.] lib. ii. cap. 12. § 4. [Op., tom. ii. col. 86. D.]
59 282m [Conservare enim tradita, rigare quod plantatum est, fovere quod jam in lucem editum est, superaedificare fundament jacto, meters quae alii seminaverunt,] exacta et omnimoda infallibilitate non indiget; sed satis est semel acceptis [diligenter insistere; neque tanta certitudine opus est aperire et explicare quod virtuto in semine fidei latet, aliudque ex alio deducere quam de novo rem penitus ignoratam explorare et docere."Stapleton.] Relect. Controv. [Controv.] iv. Q[uaest.] 2. Notab[ile] 3. [Op., tom. i. p. 747. C.]
60 283n Cum [enim] utraque sint infallibilis veritatis, aeque certa dici possunt."[Bellarmin.] de Concil. [auctoritat.] lib. ii. cap. 12. § ult. [Op., tom. ii. col. 88. C.]
61 283 [This passage within brackets, "always understanding . . . in councils," is added in Editt. 1673, and 1686.]
62 283o Quod si Ecclesiae universitati non est data ulla auctoritas, ergo neque Concilio Generali, quatenus Ecclesiam universalem repraesentat."Bellarmin. de Concil. [auctoritat.] lib. ii. cap. 16. § 4. [Op., tom. ii. col. 94. C.]
63 283p [non enim sine causa inter omnes Apostolos hujus] Ecclesiae Catholicae personam sustinet Petrus: huic enim [Ecclesiae] claves [regni coelorum] datae sunt, cum Petro datae [sunt."S. Augustin.] de Agone Christiano, cap. xxx. [Op., tom. vi. col. 260. C.]
64 283 [docent . . . added in Editt. 1673, and 1686.]
65 283q [Ad confirmationem responde: quod Petrus accepit a Christo claves in persona ecclesiae,] sed propter primatum quem gerebat Ecclesiae, ideoque etsi finaliter Ecclesia [illas] accepit, tamen formaliter Petrus accepit."[Stapleton.] Relect. Controv. [Controv.] vi. [de med. jud. Eccl. in causa fidei,] Q[uaest.] 3. Artic. v. [in fine. Op., tom. i. p. 828. A.]
66 283 [on in . . . Edit. 1673. on . . . Edit. 1686.]
67 283 [The whole of this passage within brackets, "for the Church here is taken . . . finally and formally," is added in Editt. 1673, and 1686.]
68 284r [Et cum ei dicitur] ad omnes dicitur, [Amas Me?] Pasce oves, &c."S. Augustin. de Agone Christiano, cap. xxx. [ut sup. note p.] Which cannot be spoken or meant of the laity."And, ["Therefore when Augustine sayeth, si hoc petro tantum dictum est, &c. (ubi sup. p. 208. note p.) we must not think by the name of the Church he intendeth the lay presbytery or the people, but he doth attribute this power to the Church, because the Apostles and their successors, the pastors and governors of the Church, received the keys in Peter and with Peter."]"Bilson, Perpetual Government [of Christ,s Church,] chap. viii. in fin: [p. 104. ed. London, 1610.]
69 284 [For I would have it considered also, . . . Editt. 1673, and 1686.]
70 284 [the formal right is not in the receiver only, but in him, or them also, whose person . . . Editt. 1673, and 1686.]
71 284s [Quod meo nomine possideo, possum alieno nomine possidere: nec enim muto mihi causam possessionis, sed desino possidere, et alium possessorem ministerio meo facio:] nec idem est possidere, et alieno nomine possidere. Nam possidet, cujus nomine possidetur. Procurator alianae possessioni praestat ministerium."[Digest. lib. xli. tit. ii.] de adquir. [vel amittend.] possess. cap. Quod meo, 18. Celsus, in princip.
72 285u [Secunda conclusio,] Quando matrimonium fit per procuratorem, [nec procurator est minister, nec in ipso recipitur sacramentum, nec verba ipsius sunt materia et forma sacramenti &c. . . .] procurator autem est conditio sine qua non."Sanchez, de [sancto] matrim[onii Sacramento,] lib. ii. Disput. xi. Q[uaest.] 4. No. 28. p. 128. [col. 2. ed. Antverp. 1626.]
73 284t [Accepit ergo Ecclesia, id est, tota communitas praelatorum ecclesiae, in persona Petri, tanquam in persona capitis, ut respublica in persona principis, vel magistratus supremi; aut ut senatus civicus in persona primi scabini, seu consulis. Talis acceptio non excludit personam Petri, aut principis in republica, vel primi scabini aut consulis in senatu, sed maxime et potissimum includit. Ille enim non solum cum caeteris accipit, sed etiam prae caeteris, in quantum caput est caeterorum.]"Stapleton. Relect. Controv. [Controv.] iii. [de prim. subjecto potestat. Eccles.] Q[uaest.] i. Artic. i. [Resp.] ad Arg. 2. [Op., tom. i. p. 672. C.]
74 285 [That the Church, in this notion, by the hands of S. Peter, received the keys. . . Editt. 1673. and 1686.]
75 285 [This passage within brackets "transmitted who," added in Editt. 1673, and 1686.]
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