The reason is, because when there are two Princes who have distinct Judicatures and Tribunals, one of which is greater and superior to the other; the Inferior may not hinder the Superior, from executing his Jurisdictions. And therefore the security which he promiseth to any, extends not to the Tribunal of the Superior Prince, because the Superior is not bound by the Laws and agreement of the Inferiour, (Caput, cum Inferior extra.) But now the Secular and Ecclesiastical Prince have distinct Tribunals (as is well known,) and the Ecclesiastical is Superior (Cap. Solita:) Therefore the Secular, when he gives safe Conduct to any, he cannot extend it to the Ecclesiastical Tribunal; nor by the security given, can hinder the Jurisdiction of the Ecclesiastical Judg, &c. Molgnus xalso, who undertakes to excuse this Council, saith, It is a General Rule with the Romanists, That Faith is either never to be given, or never to be kept with Heretics, for the exercise of their Religion. Simanca yby the Authority of the Council, maintains this worthy principle, That Faith engaged to Heretics, though confirmed by Oath, is in no wise to be performed. He would prove it by reason: For (saith he) if Faith be not to be kept with Tyrants, and Pirates and other Robbers, who kill the body; much less is it to be kept with Heretics, who kill Souls; He confirms it with the Testimonies of Salomonius, and Menochius, Placa, &c. and of ⟨p. 26⟩theirz Angelical Doctor, the Oracle of their Schools, who saith, an unteachable Heretic is to be betrayed to Justice, notwithstanding Faith and Oath. Becanus ato vindicate the Doctrine of Simanca, tells us, that they all say as much as he hath said. Simanca teaches the same that we teach, viz. That Faith is to be kept with Heretics in what is lawful and honest: but in no case otherwise, and so never in case of Heresy. So that the Faith of any Prince however engaged, is so far from giving an Heretic any security; as Heresy is far from being a thing lawful and honest. Upon these principles (by which it appears that Rome hath changed Faith with Carthage, that being now worse than Fides Punica; and is when she would be counted Christian, far more Faithless than when Pagan) their Doctors, Jesuits, and others, have instigated Kings to endeavour seriously the rooting out of Heretics;
The reason is, because when there are two Princes who have distinct Judicatures and Tribunals, one of which is greater and superiour to the other; the Inferiour may not hinder the Superiour, from executing his Jurisdictions. And therefore the security which he promiseth to any, extends not to the Tribunal of the Superiour Prince, because the Superiour is not bound by the Laws and agreement of the Inferiour, (Caput, cum Inferior extra.) But now the Secular and Ecclesiastical Prince have distinct Tribunals (as is well known,) and the Ecclesiastical is Superiour (Cap. Solita:) Therefore the Secular, when he gives safe Conduct to any, he cannot extend it to the Ecclesiastical Tribunal; nor by the security given, can hinder the Jurisidiction of the Ecclesiastical Judg, &c. Molgnus xalso, who undertakes to excuse this Council, saith, It is a General Rule with the Romanists, That Faith is either never to be given, or never to be kept with Hereticks, for the exercise of their Religion. Simanca yby the Authority of the Council, maintains this worthy principle, That Faith engaged to Hereticks, though confirmed by Oath, is in no wise to be performed. He would prove it by reason: For (saith he) if Faith be not to be kept with Tyrants, and Pirates and other Robbers, who kill the body; much less is it to be kept with Hereticks, who kill Souls; He confirms it with the Testimonies of Salomonius, and Menochius, Placa, &c. and of ⟨p. 26⟩theirz Angelical Doctor, the Oracle of their Schools, who saith, an unteachable Heretick is to be betrayed to Justice, notwithstanding Faith and Oath. Becanus ato vindicate the Doctrine of Simanca, tells us, that they all say as much as he hath said. Simanca teaches the same that we teach, viz. That Faith is to be kept with Hereticks in what is lawful and honest: but in no case otherwise, and so never in case of Heresie. So that the Faith of any Prince however engaged, is so far from giving an Heretick any security; as Heresie is far from being a thing lawful and honest. Upon these principles (by which it appears that Rome hath changed Faith with Carthage, that being now worse than Fides Punica; and is when she would be counted Christian, far more Faithless than when Pagan) their Doctors, Jesuits, and others, have instigated Kings to endeavour seriously the rooting out of Hereticks;
- xDe fide. l. 3. c. 27.
- yCathol. Instit. Tit. 46. N. 52.
- zSum. 2 da 2 dae, Q. 70. Art. 1.
- aManual. l. 5. c. 15. n. 25.
