prived of the fruit of grace—unless from the tenor of the papal letters it expressly appear that the pope wished to provide for both of them. But this three-membered method of the curia seems to be a principle most contrary to Christ, because, if it be laid down, as for the most part happens, that the one placed in the canonical office, either by reason of the time of the presentation or the bestowment of grace or, thirdly, the election of the chapter is, in respect to God, somewhat less worthy than the one left out, then by this greatest thing called method, a sentence ought to be pronounced contrary to Christ. From this it follows that that greatest thing called method is contrary to the conscience, and consequently contrary to Christ. What sort of a proof, therefore, is this: "The method customary with the Roman curia and observed by it grants a thing or affirms a thing; therefore, that thing is to be received as consonant with Christ's law and as catholic"?
But this rustic mode of reasoning which the doctors lay down, that "before the fathers of our fathers" such and such a thing was believed and observed, would lead to the conclusion that the doctors themselves believe and observe false customs of the Gentiles and Jews, yea, that they ought to worship Baal, as the Bohemians worshipped him when they were Gentiles. They have for their case the words of Ezek. 20:18: "Walk ye not in the statutes of your fathers, neither observe their ordinances." How shameless, therefore, is this argument of the doctors, "before the fathers of our fathers" such or such a thing was believed, observed or held, therefore, it ought to be believed, observed or held by us. For such insipid arguments are made by unsanctified—insulsi, unsalted—men, to excuse excuses for sins. Of their number is not he who said: "We have sinned, O Lord, with our fathers; we have committed iniquity; we have done wickedly. Our fathers understood not thy wonders in Egypt; they remembered not the multitude of thy lovingkindnesses,” Psalm 106:6, 7.
