Page:The Church, by John Huss.pdf/202

150 ters of doctrine much more profitable than all the cardinals, from the first cardinals down to those now in office. For, in the government of the church, he knew the Scriptures of Christ better than they and also defined the nature of the catholic faith better by clearing the church of heretical errors and correcting them. Why, therefore, were those four doctors not true vicars of the apostles and their manifest successors, nay, even more true and reliable, so far as the people go, than any modern pope with his cardinals who shine before the people neither by virtue of a holy life nor by doctrine? Therefore, do I boldly assert that, if in any point these four doctors agree, the pope and his cardinals may not lawfully declare the opposite as the faith of the people. And the same is true of other saints, such as John Chrysostom, John of Damascus and Dionysius the Areopagite, who, taught by the Holy Spirit, illuminated the church of Christ by their knowledge and piety.

Against this point it is argued chiefly in this way: God is omnipotent, therefore, God may give other true successors of the apostles than are the pope and the cardinals. Therefore, other true successors of the apostles can be found or given who are not the pope or the cardinals. Hence that [sixth] point is false and the first consequence is proved. For, if God is not able to give other true successors, than are the pope and the cardinals, it follows that the power of Cæsar, a man and not God, in setting up the pope and cardinals limited God's power, a thing which is false. Hence the consequence is proven, for Constantine, the Cesar, three hundred years after Christ, instituted the pope; because the Roman pontiff was an associate of other pontiffs until the donation of Cæsar by whose authority the pope began to rule as head. Hence the Decretum, Dist. 96: 14 [Friedberg, 1: 342 sq.], which out of reverence we cannot deny, thus