portionate to the burden of the primacy, is attached to it as a condition of its ordinary exercise, in bonum Ecclesiæ. The freedom as well as the prudence of the Pontiffs, in selecting the means of exercising their office of universal Doctor, is carefully expressed in the fourth chapter of this Constitution. 'The Roman Pontiffs, as the state of times and events induced them, sometimes by convoking Œcumenical Councils, or by ascertaining the mind of the Church dispersed throughout the world, sometimes by local Synods, sometimes by employing other helps which Divine providence supplied, have defined, as truths to be held, such things as they by God's assistance knew to be in harmony with the Scriptures and Apostolical traditions.'[1]
It may be well here to add two passages which complete this subject.
Melchior Canus says: 'Inasmuch as God promised firmness of faith to the Church, He cannot be wanting to it, so as not to bestow upon the Church prayers and other helps whereby that firmness is preserved. Nor can it be doubted that what happens in natural things, the same occurs in supernatural; namely, that he who gives the end gives the means to the end.'
'If God should promise an abundant harvest next year, what could be more foolish than to doubt whether men would sow seeds in the earth? So will I never admit that either Pontiff or Council have omitted any necessary diligence in deciding questions of faith. It might happen to any private
- ↑ Constit. Dogmat. Prima, de Eccl. Christi, cap. iv.
