Ex omnibus afflictionibus

II.-CONDEMNATION OF THE BAIAN¹ ERRORS ETC.

1 (Bull of S, Pius V. an. 1567.)

2 Pius, bishop, servant of the servants, &c. Of all the afflictions which we, established in this place by the Lord, endure at so melancholy a time, this sorrow chiefly tortures our soul, that the Christian religion, long since agitated by so many whirlwinds, has to struggle daily with new opinions started, and the people of Christ, cut in pieces at the suggestion of the old enemy, is carried away indiscriminately and promiscuously into one error after the other. But as far as regards ourselves, we strive with all our might, that these, as soon as they bound forth, should be entirely put down; for we are affected with great sorrow, that most persons of otherwise tried probity and learning, burst forth into various sentiments full of offence and danger, both by word and by writing, and concerning them they dispute with each other, even in the schools, of which kind are the following:

3 1. Neither the merits of an angel or of the first man still undefiled are rightly called grace. 2. As a bad work is of its nature deserving of eternal death, so a good work is of its nature deserving of eternal life. 3. Both to good angels and to primitive man, if he had persevered in that state, even to the last period of life, happiness would be reward, and not grace. 4. Life eternal was promised to man yet pure, and to the angel, in regard of good works; and good works by the law of nature are sufficient of themselves to attain it. 5. In the promise made to the angel and to the first man are contained the natural constitution of justice, by which for good works, without any other respect, life eternal is promised to the just. 6. By the natural law it was ordained for man that, if he persevered in obedience, he should pass on to life eternal, in which he could not die. 7. The merits of the first man intact were the gifts of the first creation; but, according to the mode of speaking the Sacred Scriptures are not rightly called grace; whence it comes, that they ought only to be named merits, not grace. 8.

4 In those redeemed by the grace of Christ, no good merit can be found, which is not conferred gratuitously on an unworthy object. 9. Gifts granted to man in a state of purity, and perhaps to an angel, may be called grace, for a reason not to be disapproved; but because, according to the use of Sacred Scripture, those gifts only are understood by the name of grace, which are conferred through Jesus Christ on those ill-deserving and unworthy; for this reason, neither merits, nor the reward which is rendered to them, ought to be called grace. 10. The payment of the temporal penalty, which often remains after the sin is remitted, and the resurrection of the body, is to be ascribed properly to the merits of Christalone. 11. That we attain eternal life, in this mortal life, being preserved piously and justly even to the end, is to be set down not properly to the grace of God, but also to the natural ordinance established at the commencement of creation, by the just judgment of God; nor in this retribution of the good is respect had to the merit of Christ, but only to the first institution of mankind, in which it has been established by the natural law, that by the just judgment of God, life eternal be rendered to obedience to his commands. 12.

5 The opinion of Felagius is, a good work done without the grace of adoption, is not deserving of the kingdom of heaven. 13. Good works done by the sons of adoption receive not the account of merit from this, that they are done by the spirit of adoption inhabiting the hearts of the sons of God; but only from this, that they are conformable to the law, and because by them obedience to the law is shown. 14. The good works of the just do not receive on the day of the last judgment a more ample reward, than they deserve to receive from the just judgment of God. 16. The notion of merit consists not in this, that he who does well has grace, and the Holy Spirit in-dwelling; but in this only, that he obeys the divine law. 16. That is not true obedience to the law, which is without charity. 17. Those think with Felagius, who say, that it is necessary to the notion of merit, that man should be raised through the grace of adoption to a deific state. 18.

6 The works of catechumens, as faith and penance done before the remission of sins, are deserving of eternal life, which life they shall not themselves attain, unless the impediments of preceding transgressions be first taken away. 19. The works of justice and of temperance, which Christ did, derived not greater value from the worthiness of the person operating. 20. There is no sin venial in its nature, but every sin merits eternal punishment. 21. The elevation and exaltation, of human nature to a participation of the divine nature due to the integrity of the first state, and therefore is to be called natural, and not supernatural. 22. They think with Pelagius, who understand the apostle's text to the Romans II. The gentiles, which have not the law,² do by nature the things which are of the lawful of those nations not having the grace of faith. 23.

7 The opinion of those is absurd, who say, that by a certain supernatural and gratuitous gift, man has been exalted from the beginning above the condition of his nature, that by faith, and hope, and charity, he might worship God supernaturally. 24. By vain and idle men, according to the folly of philosophers, was devised the opinion, which is to be referred to Pelagianism, that man was so constituted from the beginning, that through the gifts superadded to nature he was exalted by the bounty of his Maker, and adopted as the son of God. 25. All the works of the unbelieving are sins, and the virtues of philosophers are vices. 26. The integrity of the first creation was not an exaltation undue to human nature, but its natural condition. 27. Free-will, without the aid of God's grace, avails only to commit sin. 28. It is a Pelagian error to say that free-will availeth to avoid any sin. 29. Not only are those thieves and robbers who deny Christ to be the way and the door of the truth and of life, but those also whosoever teach that it is possible to ascend by any other means than through him, to the path of righteousness (that is, any righteousness). 30.

8 Or [who teach] that] man can resist any temptation without the aid of His grace itself, so that he may not be led into it, or may not be overcome by it. 31. Perfect and sincere charity, which is from a pure heart and a good conscience, and from faith unfeigned, as well in catechumens as in penitents, may be without the remission of sins. 32. That charity, which is the fulfilment of the law, is not always combined with the remission of sins. 33. The catechumen lives justly, righteously, and in a holy manner, and observes the commands of God, and fulfils the law through charity, before he has obtained remission of sins, which is at length received in the fount of baptism. 34. That distinction of twofold love, to wit, the natural, with which God is loved as the author of nature, and of gratuitous love, with which God is loved as the beatifier, is idle and fictitious, and devised to mock the sacred writings, and very many testimonies of the ancients. 35.

9 Everything soever which a sinner does, or a slave of sin, is a sin. 36. Natural love, which springs from the powers of nature, from philosophy alone, to the upraising oi human presumption with injury to the cross of Christ, is defended by some doctors. 37. He thinks with Pelagius who recognizes any natural good, that is, any which derives its origin from the sole powers of nature. 38. Every love of the creature is a rational or vicious desire with which the world is loved, which is prohibited by John,³ or that praiseworthy charity, with which, diffused in the heart by the Holy Spirit, God is loved. 39. What is done voluntarily, even though it be done necessarily, still is done freely. 40. In all his acts the sinner is subservient to a predominant desire. 41. That measure of liberty which is from necessity, is not found in the Scrip tures under the name of liberty, but only the name of liberty from sin. 42.

10 Justice, by which the wicked man is justified by faith, consists formally in obedience to the commands, which is the justice of works, but not in any grace infused into the soul, by which man is adopted as the son of God, and is renewed according to the interior man, and is rendered a sharer in the Divine nature, that, so renewed by the Divine Spirit, he may afterwards live well, and obey the commands of God. 43. In penitent men before the sacrament of absolution, and in catechumens before baptism, there is true justification; separate, however, from the remission of sins. 44. By most of the works which are done by the faithful merely that they may obey the commands of God, such as to obey parents, to return a deposit, to abstain from homicide, theft, fornication, men are indeed justified, because they are obedience to the law, and true justice of the law; by these, however, they do not obtain increase of virtues. 45.

11 The sacrifice of the mass is a sacrifice in no other way than in that general way by which every work is so, which is done that man may cling unto God by a holy alliance. 46. Voluntary appertains not to the notion and definition of sin; nor is it a question of definition, but of cause and origin, whether every sin ought to be voluntary. 47. Whence the sin of origin has truly in it regard to sin, without any regard and respect to the will, from which it had its origin. 48. The sin of origin is voluntary by the habitual will of the child, and habitually prevails in that child, because a contrary choice of the will is not maintained. 49. And from the habitual will prevailing, it happens that the child departing without the sacrament of regeneration, when he shall have attained the use of reason, actually holds God as an object of hatred, blasphemes God, and resists the law of God. 50. Evil desires, to which reason does not consent, and to which man is reluctantly subject, are prohibited by the commandment. Thou shalt not covet. 51.

12 Concupiscence, or the law of the members, and its wicked desires which men unwillingly feel, are true disobedience to the law. 52. Every wickedness is of that condition, that it may infect its author and all posterity in that manner in which, the first transgression infected. 53. As far as it depends on the force of transgression, so much of bad deserts do they contract from the parent who are born with lesser vices, as those who are born with greater. 54. This decisive sentence, that God commanded nothing impossible to man, is falsely attributed to Augustin, whilst it belongs to Pelagius. 55. God could not from the beginning create man such as he is now born. 56. In sin there are two things, act and guilt; but the act passing away, nothing remains but the guilt, or the obligation to punishment. 57. Whence in the sacrament of baptism or the absolution of the priest, the guilt of sin only is taken away, and the ministry of the priests alone frees from sin. 58.

13 The penitent sinner is not enlivened by the ministering of the priest absolving, but by God alone, who, suggesting and inspiring penitence, quickeneth and resuscitates him, but by the ministry of the priest the guilt is only taken away. 59. When by almsgivings and other works of penitence, we satisfy God for temporal punishments, we do not offer to God a condign price for our sins, as some erring persons think (for otherwise we should be, at least in some measure, redeemers), but we do something in regard of which the satisfaction of Christ is applied and communicated to us. 60. Through the sufferings of the saints, communicated in indulgences, our transgressions are strictly redeemed, but by the communion of charity their sufferings are imparted to us, that we may be worthy to be free from the punishments due for sins by the price of Christ's blood. 61. That distinction of doctors, that the commands of the divine law are fulfilled in two ways,—in one way with respect merely to the substance of the works enjoined; in the other, in reference to a certain manner, according to which they may be conducive to lead the person performing them to the eternal kingdom (that is, after the manner of merits), is fictitious and to be exploded. 62.

14 That distinction, also, by which a work is said to be good in two ways, either because from the object and all the circumstances it is directly good (which they used to call morally good), or because it is deserving of the eternal kingdom for this reason, because it is from a living member of Christ through the spirit of charity, is to be rejected. 63. But that distinction also of double justice—of the one, which takes place through the in-dwelling spirit of charity; of the other, which is formed from the inspiration of the Holy Spirit exciting the heart to repentance, put not yet dwelling in the heart, and diffusing charity in it, by which the justification of the divine law may be fulfilled, is in like manner rejected. 64. In like manner, also, that distinction of a twofold quickening,—the one, by which the sinner is quickened, whilst repentance and the purpose and commencement of a new life is inspired into him by the grace of God; of the other, by which he who is truly justified is quickened, and rendered a shoot in the vine by Christ, is equally fictitious, and not at all agreeable to the Scriptures. 65.

15 Any good or not bad use of a free will can be admitted only by a Pelagian error, and he who so thinks and teaches commits an outrage against the grace of Christ. 66. Violence alone is incompatible with the natural liberty of man. 67. Man sins even to his own damnation in that which he does through necessity. 68. Infidelity purely negative in those in whom Christ is not preached is a sin. 69. The justification of the ungodly is made formally by obedience to the law, but not by the secret communication and inspiration of grace, which may cause those justified through it to fulfil the law. 70. Man being in mortal sin, or in the guilt of eternal damnation, may have true charity, and even perfect charity may be compatible with the guilt of eternal damnation. 71. By contrition, even joined with perfect charity, and with a desire to receive the sacrament, crime is not remitted, exclusive of the case of necessity or martyrdom, without the actual receiving of the sacrament. 72.

16 All the afflictions of the just are entirely revenge for their sins; whence Job and the martyrs suffered what they did suffer for their sins. 73. No one but Christ is without original sin; hence the Blessed Virgin died on account of the sin contracted from Adam, and all her afflictions in this life, as of the other just also, were revenge for actual or original sin. 74. Concupiscence in those born again who relapsed into mortal sin, in whom it is now predominant, is a sin, as are also other evil habits. 75. The evil emotions of concupiscence are, for the state of man corrupted, prohibited by the commandment. Thou shalt not covet; whence man feeling them, and not consenting, transgresses the commandment, Thou shalt not covet, although the transgression may not be set down as sin. 76. As long as anything of carnal concupiscence is in one loving, he does not perform the commandment. Thou shalt love the Lord thy God, with thy whole heart. 77.

17 The laboured satisfactions of the justified avail not condignly to expiate the temporal punishment which remains after guilt is pardoned. 78. The immortality of the first man was not a benefit of grace, but a natural condition. 79. The opinion of doctors is false, that the first man could be created by God, and instituted without natural justice.

18 Which opinions, indeed, having been strictly examined before us, although some of them might be sustained by some means, in the strict and proper sense of the words intended by the assertors, we condemn, circumscribe, and abolish, by the authority of these presents, as heretical, erroneous, suspicious, rash, scandalous, and as giving offence to pious ears respectively, and all things soever that may be published regarding them by word and by writing; and we interdict to all persons soever the power of hereafter speaking, writing, and disputing in any manner soever regarding the same and such like. Whosoever shall act in the contrary way, etc.

19 Given at Rome, at Saint Peter's, in the year of the incarnation of our Lord 1567, on the calends of October, on the second year of our pontificate.

Source: en.wikisource.org.

Latin text

Pivs Epifcopus Servus Servo-

1 rum Dei. Ad futuram rei memoriam. Ex omnibus afflictionibus, quas, in hoc loco ^ Domino conftituti , tam luCtuofo tempore fuftinemus , ille animum noftrumpraecipufe excruciat dolor, quod Religio Chriftiana tantis jam pridem turbinibus agitata, no vis quotidie propofitis opinionibus confliCtetur , Chriftique populus antiqui hoftis fuggeftione difleCtus , in alios, atque alios errores paffim , & promifcub deferatur : Quantum vero ad Nos attinet, totis viribus conamur, ut illae, fimul atque profiliunt, penitus opprimantunMagno enim moerore afficimur,quod pleriquc , {pedatae altoqui probitatis, & dodrinae , in varias fententias , offenfionis , & periculi plenas , tum verbo , tum -ero c A ferii • fcriptis, prorumpunt ; deque eis, etiam in Scholis, invicem controverfantur^cujufmodi funt fequentes. Nec Angeli, nec primi Hominis adhuc integri merita reb vocantur gratia. Sicut opus malum ex natura fua eft mortis asternas meritorium , 'fic bonum opus ex natura fua eft • vitas acernas meritorium. Et bonis Angelis, & primo Homini , fi in ftatu illo perfeveraffet ufque ad ultimum vitas , felicitas eflet merces , & non gratia. Vita asterna Homini integro , & Angelo promiffa fuit intuitu bonorum operum , & bona opera ex lege naturas ad illam confequendamper fe fufficiunt. In promif- Hione fadta Angelo , & primo Homini continetur naturalis juftitias conftitutio, qua pro bonis operibus , fine alio refpe- -<ftu, vita asterna juftis promittitur. Naturali lege conftitutum fuit homini, ut fi in obedientia perfeveraret ,• ad eam vitam pertranfirer, in qua mori non poffet. Primi hominis integri merita fuerunt primas creationis munera ; fed juxta modum lo- A 3 quenquendi Scripturas facrae non fedkb vocantur gratia ; quo fit, ut tantum meritaf non etiam gratia, debeant nuncupari. In redemptis per gratiam Chrifti, nullum inveniri poteft bonum meritum ,• quod non -fit gratis indigno collatum. Dona concefla homini integro, & Angelo, forfitan , non improbanda ratione , J>ofliint * dici gratia ; fed quia fecundum ufum facras Scripturae, nomine gratias,ea tantum i munera intelliguntur $ quae per Iefum J Chriftum malb merentibus , & indignis conferuntur, ideo neque merita , neque merces*, quas illis redditur, gratia dici dej bet. Solutio poenae temporalis, quas, pecj cato dimiifo, faspe remanet , & corporis refurre6tio,proprib non nili meritis Chrifti adfcribenda eft. Quod pife, & juftb in hac vita mortali, ufqiie in finem, converfati, vitam confequimur aeternam, id non proprifc gratiae Dei,fed ordinationi naturali ftatim initio creationis conftitutae, jufto Dei judicio,deputandum eft^neque in hac retributione bonorum, ad Chrifti . merimeritum refpicitnr , fed tantum ad primam inftitutionexxi generis humani-, in qua, lege naturali, conftitutum eft, ut jufto Dei judicio obedientise mandatorum H vita aeterna reddatur. Pelagii fententia ( eft. Opus bonum, citra gratiam adoptio- 1 nis fa Aum,non eft Regni Coeleftis meritorium. Opera bona k filiis adoptionis fadla, non accipiunt rationem meriti exeo, quod fiunt .per Spiritum adoptionis | inhabitantem corda filiorum Dei , fed tantum ex eo, quod funt conformia legi, quodque per ea praeftatur obedientia legi. Op k era # bona juftorum non accipiunt in die Iudicii extremi ampliorem mercedem> qpam jufto Dei judicio mereantur Itceipere. Ratio meriti non confiftit in eo, qjiod qui benfe operatur habeat gra- ?iam,& inhabitantem Spiritum Sandtum 5 fediin eo folumy quod obedit Divinas legi. Non eft vera legis obedientia, quas fit line charitate. Sentiunt cum Pelagio , • qui dicunt, elfe neceflfarium ad rationem meriti, ut homo per gratiam adoptionis fublimetur ad’ft*atum Deificum. Opera .Catechumenorum, ut fides, & poeniten-* tia ante remilfionem peccatorum fadta* fiint vitae se ternae merita,quam vitam ipli non confequentur , nifi prius praecedentium delidtorum impedimenta tollantur. Opera juftitiae,& Temperantiae, quae Chriftus fecit, ex dignitate perfonae operantis non traxerunt majorem valorem. Nullum eft peccatum' ex natura fua veniale, fed omne peccatum meretur poenam aeternam. Humanae naturae fublimatio , & exaltatio in confortium Divinae? naturae,d'qbitafuit integritati primae conditionis, & pfoinde naturalis dicenda eft* & non fupernaturalis. Cum Pelagio fen-* tiunt, qui textum Apoftoli,ad Roman.iw Gentes, quae legem non habent , naturaliter, quae legis. funt, faciunt, intelligunt degentibus fidei gratiam non 'habentibus. Abfurda eft eorum fententia,qui dicunt, hominem ab initio, ^.ono quodam fupernaturali, & gfatuito , fupra conditionem naturae fuae fuifle exaltatum , ut ’ .Fide ♦ • « * Fide, Spe,& Charitate Deum fupernaturaliter coleret. A vanis , & ociofis hominibus, fecundum infipientiam Philofophorum, excogitata eft fententia,quae ad Pelagianifmum rejicienda eft, Hominem ab initio fic conftitutum,ut per dona natura fuperaddita, fuerit largitate conditoris fublimatus,& in Dei filium adoptatus. Omnia opera infidelium funt peccata, & Philofophorum virtutes funt vitia. Integritas primae creationis non fuit indebita humanae natura exaltatio , fed naturalis ejus conditio. Liberum arbitrium fine gratiae Dei adjutorio , non nifi ad peccandum valet. Pelagianus eft error, dicere, quod liberum arbitrium valet ad ullum peccatum vitandum. Non foli fures ii funt * & latrones , qui Chriftum, Viam , & Oftium veritatis , & vira negant ; fed etiam quicumq; aliunde, quam per ipfum in viam juftitiae (hoc eft ad aliquam juftitiam) confcendi pofle docent, aut tentationi ulli , fine gratiae ipfius adjutorio refiftere hominem poffe, fic ut in B e'am eam non inducatur, aut ab ea non fuperetur. Charitas perfedla, & {incera , quae eft ex corde puro , & conficientia bona , & fide non fidta , tam in Catechumenis , quam in poenitentibus , poteft efTe fineremiflione peccatorum. Charitas illa,quae eft plenitudo legis , non eft femper conjundla cum remiflione peccatorum. Catechumenus jufte, redtib , & fandth vivit, & mandata Dei obfervat , ac legem implet per charitatem , ante obtentam remiflionem peccatorum, quae in Baptifmi lavacro demum percipitur. Diftindlio illa duplicis amoris , naturalis videlicet , . quo Deus amatur, ut audior naturae ; & gratuiti, quo Deus amatur , ut beatificator, vana eft, & commentitia , & ad illudendum facris Litteris, & plurimis veterum teftimoniis,excogitata. Omne quod agit peccator, vel fervus peccati , peccatum eft. Amor naturalis , qui ex viribus -naturae exoritur, ex fola philofophia,per elationem praefumptionis humanae, cum injuria Crucis Chrifti defenditur k non- • ■ * V nullis nullis Docftoribus. Cum Pelagio fentit , qui boni aliquid naturalis, hoc eft, quod ex naturae folis viribus ortum ducit, agnofcit. Omnis amor creaturae rationalis , - aut vitiofa eft cupiditas, qua mundus diligitur, quae & loanne prohibetunaut laudabilis illa charitas , qua , per Spiritum Sandtum in corde diffufa , Deus amatur. • Quod voluntarib fit , etiamfi neceflario fiat, liberb tamen fit. In omnibus luis adlibus peccator fervft dominanti cupiditati. Is libertatis modus,qui eft ^ neceflitate, fub libertatis nomine non reperitur in Scripturis, fed folum nomen libertatis i peccato. Iuftitia, qua juftificatur per fidem impius, confiftit formaliter in obedientia mandatorum, quae eft operum Iuftitia, non autem in gratia aliqua animae infufa , qua adoptatur homo in filium Dei, & fecundum interiorem hominem renovatur, ac Divinae naturae confors efficitur , ut fic per Spiritum Sandfcum renovatus , deinceps benfe vivere , & Dei mandatis; obedire poffit. In hominibus . -i B z poepoenitentibus , ante Sacramentum abfolutionis,&in Catechumenis ante Baptifmum , eft vera juftificatio ; feparata tamen a remiffione peccatorum. Operibus plerifque, quae ^ fidelibus fiunt, foliim ut Dei mandatis pareant , cujufmodi funt , obedire parentibus , depolitum reddere, ab homicidio, k furto, k fornicatione abitinere , juftificantur quidem homines , quia funt legis obedientia , & vera legis juftitia , non tamep iis obtinent incrementa virtutum. Sacrificium. Miflae non alia ratione eft Sacrificium , quam generali illa, qua omne opus, quod fit, ut fanibaibcietate , Deo homo inhaereat. 'Ad rationem , & diffinitionem peccati non pertinet voluntarium ; nec diffinitionis quaeftio eft,fed caufae,& originis, Vtrum omne peccatum debeat effe voluntarium ; unde peccatum originis verfe habet rationem peccati fine ulla ( relatione, ac refpedtu ad voluntatem , a qua originem habuit. Peccatum originis eft, habituali parvuli voluntate , voluntarium , &ha- & habitualiter dominatur parvulo , eb quod non gerit contrarium voluntatis arbitrium ; & ex habituali voluntas* dominante fit , ut parvulus difcedens fine regenerationis Sacramento , quando ufum rationis confecutus erit, adlualiter Deum odio habeat, Deum blafphemet , & Legi Dei repugnet. Prava defideria , quibus ratio nonconfentit,& quas homo invitus patitur, funt prohibita praecepto. Non concupifces. Concupifcentia , live lex membrorum, & prava ejus defideria, quae inviti fentiunt homines , funt vera legis inobedientia. Omne fcelus eft ejus conditionis, ut fuum auctorem,& omnes pofteros eo modo inficere poflit,quo infecit prima tranfgreffio. Quantum eft ex vi tranfgreflionis, tantum meritorum malorum 'k generante contrahunt qui cum minoribus nafcuntur vitiis , quam qui cum majoribus. Diffinitiva haec fententia, Deum homini nihil impoflibile prae* cepiffe , falsb tribuitur Auguftino , cum Pelagii fit. Deus non potuilTetab initio B i talem • ^ talem creare hominem, qualis nunc nafcitur. In peccato duofuntjacftus, & reatus* tranfcunte aute acftu,nihil manet nifi reatusdive obligatio ad poenam;Vnde in Sacramento Baptifmi, aut Sacerdotis abfolutione, proprib reatus peccati duntaxat tollitur ; & minifteriu Sacerdotum folum >• liberat a reatu.Peccator poenitens nonvivificatur minifterio Sacerdotis abfolventis/ed k folo Deo, qui poenitentiam fuggerens,& infpirans,vivificat eum,& refufcitat; minifterio autem Sacerdotis ibliim reatus tollitur. Quando per eleemofy nas, aliaque poenitentias opera Deo fatisfacimus pro poenis teporalibus, non dignum pretium Deo pro peccatis noftris offerimus, ficut qUida errantes autumant (nam alioqui eflemus , faltem aliqua ex parte , redemptores) fed aliquid facimus , cujus intuitu Chrifti fatisfadtio nobis applicatur, & communicatur. Per paffiones Sandtorum in Indulgentiis comunicatas non proprib redimuntur noftra delicfta * fed per communionem charitatis nobis eoru ' paffiones impartiuritur,ut digni fimus, qui pretio fanguinis Chrifti il poenis pro peccatis debitis , liberemur. Illa Dodtorum diftinctio,Divinae legis mandata bifariam impleri, altero modo quanrum ad prseceptoru operum fubftantiam tantum ^altero quantum ad certum quendam modum, videlicet fecundum quem valeant operantem perducere ad regnum aeternum (hoc eft ad modum meritorum ) commentitia eft,& explodenda.Illa quoque diftindtio, qua opus dicitur bifariam bonu, vel quia ex objedto, & omnibus circumftantiis re- «ftum eft, & bonum (quod moraliter bonum appellare confueverunt) vel quia eft meritorium regni aeterni, eo quod fit i vivo Chrifti membro per Spiritum charitatis, rejicienda eft. Sed Scilla diftindtio duplicis juftitiae, alterius, qua? fit per fpiritum charitatis inhabitantem , alterius, quae fit ex infpiratione quidem Spiritus Sandti, cor ad poenitentiam excitantis, fed nondum cor inhabitantis ,& in eo charitatem diffundentis , qua Divinae Legis juftificatio impleatur , fimiliter re* jicitur. Item , & illa diftindtio duplicis vivificationis ; alterius , qua vivificatur peccator, dum ei poenitentia, & vitae novae propofitum,& inchoatio per Dei gratiam infpiratur ; alterius, qua vivificatur, qui verb juftificatur , & palmes vivus in Vite Chrifto efficitur, pariter commenditia eft, & Scripturis minimb congruens. Non nifi Pelagiano errore admitti poteft ufus aliquis liberi arbitrii bonus , five non malus,& gratiae Chrifti injuriam facit , qui ita fentit , & docet. Sola vio-- lentia repugnat libertati hominis naturali. Homo peccat, etiam damnabiliter, in eo,quod neceflarib facit. Infidelitas pure negativa in his , in quibus Chriftus non eft praedicatus , peccatum eft. Iuftificatio impii fit formaliter per obedientiam Legis, non autem per occultam communicationem, & infpirationem gratiae, quae per eam juftificatos faciat implere legem. Homo exiftens in peccato mortali, five injreatu aeternae damnationis, poteft ^ habehabere veram charitatem ; & charitas, etiam perfedta , poteft confiftere cum reatu aeternae damnationis. Per contritionem, etiam cum charitate perfedta, & cum voto fufcipiendi Sacramentum conjundbam , non remittitur crimen , extra calum necellitatis , aut martyrii , fine adfcuali fufceptione Sacramenti. Omnes omnino Iuftorum affli6tiones,funt ultio- ' nes peccatorum ipforum ; unde , & Iob, & Martyres, quae pafli funt, propter peccata fiia pafli funt. Nemo , praeter Chriftum, eft abfque peccato originali ; hinc Beata Virgo mortua eft propter peccatum ex Adam contradfcum , omnefque ejus afflidtiones in hac vita, ficut , & aliorum Iuftorum, fuerunt ultiones peccati adtualis > vel originalis. Concupifcentia in renati$ relgpfis in peccatum mortale, in quibus jam dominatur, peccatum eft, ficut , & alii habitus pravi. Motus pravi concupifcentiae, funt , pro ftatu hominis vitiati, prohibiti praecepto, Non concut pifces ; Vnde homo eos fentiens , & non C conconfentiens , tranfgreditur praeceptum , Non concupifces , quamvis tranigreflib in peccatum non deputetur. Quandiu aliquid concupifcentiae carnalis in diligente eft, non facit praeceptum , Diliges Dominum Deum tuum ex toto corde tuo. Satisfadfciones laboriofae ludificatorum, non valent expiare de cohdfc gno poenam temporalem reftantem poft culpam condonatam. Immortalitas primi Hominis non erat gratiae beneficium, fed naturalis conditio. Falfa eft Docftorum fententia, primum Hominem potuifle k Deo creari, & inftitui fine Iuftitia naturali. Quas quidem fententias ftridto coramNobis examine ponderatas, quarti- ' quam nonnullae aliquo padfco fuftineri poflent, in rigore , & proprio verborum fenfu ab aflertoribus intento , haereticas, erroneas, fufpedtas , temerarias , fcandalofas , & in pias aures offenfionem immittentes, refpe6tivfe, ac quaecumque fuper iis verbo, fcriptoque emifla, praefentium au6toritate damnamus, circumfcri- . - bimus. bimiis,& abolemus ^ deque eifdem,&fimilibus pofthac, quoquo padto, loqucnmji di>/cribendi , & difputandi , facultatem quibufcumque interdicimus. Qui fecus fecerint, ipfos omnibus dignitatibus, gradibus , honoribus, beneficiis , & officiis perpetuo privamus,ac etiam inhabiles ad quaecumque decernimus , Vinculo quoque anathematis eo ipfo innodamus , a quo, nullus Romano Pontifice inferior, valeat ipfos, excepto mortis articulo, liberare. Ceterum , ut jam commoti his de rebus tumultus , & contradta odia facilius comprimi poffint,fimulque animarum faluti plenius confulatur, Diledlo filio noftro Antonio tituli Sandli Bar- ,tholomaei in Infula Presbytero Cardinali Granvelano nuncupato , per Apoftolica feripta mandamus , ut ipfe , quid ad perpetuam didfcarum fententiarum, & lcripturarum abolitionem, quid ad arcenda hujufmodi proloquia , & difputationes , quid denique ad unionem, & pacem cum communi omnium , & Eccleltae Catho- licx licas fatisfadlione componendam , fadto' opus fit, inprimis diligenter expendat; deinde in iis omnibus, quas pro commu- ni falute, tranquillitate , & honore opti-*- mum judicaverit , falva femper Ecclefias praedidtas unitate , etiam per alium, feu alios , fide , dodtrina , & religione prasftantes, ocyus exequatur,faciatque,quicquid decreverit , inviolati ab omnibus obfervari* Contradictores quoflibet per cenfuras, & poenas praediCtas, casteraque juris, & faCti remedia opportuna, appefc latione poftpofita, compefcendo 5 Invocato etiam ad hoc, fi opus fuerit, auxilio Brachii fascularis: non obftantibus,quod forfitan aliquibus ab Apoftolica fit Sede Indultum, quod interdici , fufpendi , vel excommunicari non poffint per litteras Apoftolicas , non facientes plenam y& expreflam,ac de verbo ad verbum de Induito hujufmodi mentionem , Et quibuflibet aliis privilegiis, exemptionibus, Indulgentiis, & litteris Apoftolicis, fpe- ! cialibus , vel generalibus , quorumcurHquae que tenorum exiftant, per quae prsefentibus non exprefla , vel totaliter non inferta, effectus prtefentiam impediri valeat quomodolibet , vel differri } & de quibus / eorumque totis tenoiibus de verbo ad verbum habenda fit in noftris litteris mentio fpecialis. Nulli ergo* omnino hominum liceat hanc paginam noftrae damnationis , circumfcriptionis , abolitionis, interdidti , decreti , & mandati, privationis , & innodationis infringere, vel ei aufu temerario contraire. Si quis autem hoc attentare praefumpferit, indignationem Omnipotentis Dei , & Beatorum Petri , & Pauli Apoftoloruni ejus, fe noverit incurfurum; Datum Romae apud Sanctum Petrum Anno Incarnationis Dominicae Millefimo quingentefimo fexagefimo feptimo , Kalendis Odtobtis ■, Pontificatus Noftri Anno fecundo.

S.mi D. N. D. Vrbani Divina providentia papae 8. Confirmatio constitutionum Pii papae 5., & Gregorii 13. prohibentium quasdam theologorum sententias, & opiniones. Nec non prohibitio libri, cui titulus. Augustinus, Cornelii Iansenii, olim, Iprensis episcopi, aliorumque operum, ac libellorum, occasione dicti libri, variiis in loci (1648) — Internet Archive OCR text, restored to continuous text (page breaks, hyphenation, running heads, footnotes); OCR errors of the source remain. Source: Internet Archive.

Italian text

Pio Vescovo Servo dei Servi

1 rum Dei. Ad futuram rei memoriam. Ex omnibus afflictionibus, quas, in hoc loco ^ Domino constituti, tam luctuoso tempore sustinemus, ille animum nostrum praecipue excruciat dolor, quod Religio Christiana tantis jam pridem turbinibus agitata, novis quotidie propositis opinionibus conflictetur, Christique populus antiqui hostis suggestione dissectus, in alios, atque alios errores passim, & promiscue deferatur: Quantum vero ad Nos attinet, totis viribus conamur, ut illae, simul atque prosiliant, penitus opprimantur. Magno enim moerore afficimur, quod plerique, spectata altoqui probitate, & doctrina, in varias sententias, offensionis, & periculi plenas, tum verbo, tum scriptis, prorumpunt; deque eis, etiam in Scholis, invicem controversantur, cujusmodi sunt sequentes. Nec Angeli, nec primi Hominis adhuc integri merita rebus vocantur gratia. Sicut opus malum ex natura sua est mortis aeternae meritorium, sic bonum opus ex natura sua est vitae aeternae meritorium. Et bonis Angelis, & primo Homini, si in statu illo perseverasset usque ad ultimum vitae, felicitas esset merces, & non gratia. Vita aeterna Homini integro, & Angelo promissa fuit intuitu bonorum operum, & bona opera ex lege naturae ad illam consequendam per se sufficiunt. In promissione facta Angelo, & primo Homini continetur naturalis iustitiae constitutio, qua pro bonis operibus, sine alio respectu, vita aeterna iustis promittitur. Naturali lege constitutum fuit homini, ut si in obedientia perseveraret, ad eam vitam pertransiret, in qua mori non posset. Primi hominis integri merita fuerunt primae creationis munera; sed iuxta modum loquendi Scripturae sacrae non sic vocantur gratia; quo fit, ut tantum merita, non etiam gratia, debeant nuncupari. In redemptis per gratiam Christi, nullum inveniri potest bonum meritum, quod non sit gratis indigno collatum. Dona concessa homini integro, & Angelo, forsitan, non improbanda ratione, possint dici gratia; sed quia secundum usum sacrae Scripturae, nomine gratiae, ea tantum munera intelliguntur, quae per Iesum Christum male merentibus, & indignos conferuntur, ideo neque merita, neque merces, quas illis redditur, gratia dici debet. Solutio poenae temporalis, quae, peccato dimisso, saepe remanet, & corporis resurrectio, proprio non nisi meritis Christi ascribenda est. Quod pie, & iuste in hac vita mortali, usque in finem, conversati, vitam consequimur aeternam, id non proprie gratiae Dei, sed ordinationi naturali statim initio creationis constitutae, iusto Dei iudicio, deputandum est; neque in hac retributione bonorum, ad Christi meritum respicitur, sed tantum ad primam institutionem generis humani, in qua, lege naturali, constitutum est, ut iusto Dei iudicio obedientiae mandatorum vita aeterna reddatur. Pelagii sententia est. Opus bonum, citra gratiam adoptionis factum, non est Regni Caelestis meritorium. Opera bona a filiis adoptionis facta, non accipiunt rationem meriti ex eo, quod fiunt per Spiritum adoptionis inhabitantem corda filiorum Dei, sed tantum ex eo, quod sunt conformia legi, quodque per ea praestatur obedientia legi. Opera bona iustorum non accipiunt in die Iudicii extremi ampliorem mercedem, quam iusto Dei iudicio mereantur accipere. Ratio meriti non consistit in eo, quod qui bene operatur habeat gratiam, & inhabitantem Spiritum Sanctum; sed in eo solum, quod obedit Divinae legi. Non est vera legis obedientia, quae sit sine charitate. Sentiunt cum Pelagio, qui dicunt, esse necessarium ad rationem meriti, ut homo per gratiam adoptionis sublimetur ad statum Deificum. Opera Catechumenorum, ut fides, & poenitentia ante remissionem peccatorum facta, sunt vitae aeternae merita, quam vitam ipsi non consequentur, nisi prius praecedentium delictorum impedimenta tollantur. Opera iustitiae, & Temperantiae, quae Christus fecit, ex dignitate personae operantis non traxerunt maiorem valorem. Nullum est peccatum ex natura sua veniale, sed omne peccatum meretur poenam aeternam. Humanae naturae sublimatio, & exaltatio in consortium Divinae naturae, debita fuit integritati primae conditionis, & proinde naturalis dicenda est, & non supernaturalis. Cum Pelagio sentiunt, qui textum Apostoli, ad Romanos, «Gentes, quae legem non habent, naturaliter, quae legis sunt, faciunt», intelligunt de gentibus fidei gratiam non habentibus. Absurda est eorum sententia, qui dicunt, hominem ab initio, bono quodam supernaturali, & gratuito, supra conditionem naturae suae fuisse exaltatum, ut Fide, Spe, & Charitate Deum supernaturaliter coleret. A vanis, & otiosis hominibus, secundum insipientiam Philosophorum, excogitata est sententia, quae ad Pelagianismum reicienda est, Hominem ab initio sic constitutum, ut per dona naturae superaddita, fuerit largitate conditoris sublimatus, & in Dei filium adoptatus. Omnia opera infidelium sunt peccata, & Philosophorum virtutes sunt vitia. Integritas primae creationis non fuit indebita humanae naturae exaltatio, sed naturalis eius conditio. Liberum arbitrium sine gratiae Dei adiutorio, non nisi ad peccandum valet. Pelagianus est error, dicere, quod liberum arbitrium valet ad ullum peccatum vitandum. Non soli fures ii sunt & latrones, qui Christum, Viam, & Ostium veritatis, & vitae negant; sed etiam quicumque aliunde, quam per ipsum in viam iustitiae (hoc est ad aliquam iustitiam) conscendi posse docent, aut tentationi ulli, sine gratiae ipsius adiutorio resistere hominem posse, sic ut in eam non inducatur, aut ab ea non superetur. Charitas perfecta, & sincera, quae est ex corde puro, & conscientia bona, & fide non ficta, tam in Catechumenis, quam in poenitentibus, potest esse sine remissione peccatorum. Charitas illa, quae est plenitudo legis, non est semper coniuncta cum remissione peccatorum. Catechumenus iuste, recte, & sancte vivit, & mandata Dei observat, ac legem implet per charitatem, ante obtentatam remissionem peccatorum, quae in Baptismi lavacro demum percipitur. Distinctio illa duplicis amoris, naturalis videlicet, quo Deus amatur, ut auctor naturae; & gratuiti, quo Deus amatur, ut beatificator, vana est, & commentitia, & ad illudendum sacris Litteris, & plurimis veterum testimoniis, excogitata. Omne quod agit peccator, vel servus peccati, peccatum est. Amor naturalis, qui ex viribus naturae exoritur, ex sola philosophia, per elationem praesumptionis humanae, cum iniuria Crucis Christi defenditur a non nullis Doctoribus. Cum Pelagio sentit, qui boni aliquid naturale, hoc est, quod ex naturae solis viribus ortum ducit, agnoscit. Omnis amor creaturae rationalis, aut vitiosa est cupiditas, qua mundus diligitur, quae & Ioanne prohibetur, aut laudabilis illa charitas, qua, per Spiritum Sanctum in corde diffusa, Deus amatur. Quod voluntarie fit, etiam si necessario fiat, libere tamen fit. In omnibus suis actibus peccator servit dominanti cupiditati. Is libertatis modus, qui est ex necessitate, sub libertatis nomine non reperitur in Scripturis, sed solum nomen libertatis a peccato. Iustitia, qua iustificatur per fidem impius, consistit formaliter in obedientia mandatorum, quae est operum Iustitia, non autem in gratia aliqua animae infusa, qua adoptatur homo in filium Dei, & secundum interiorem hominem renovatur, ac Divinae naturae consors efficitur, ut sic per Spiritum Sanctum renovatus, deinceps bene vivere, & Dei mandatis obedire possit. In hominibus poenitentibus, ante Sacramentum absolutionis, & in Catechumenis ante Baptismum, est vera iustificatio; separata tamen a remissione peccatorum. Operibus plerisque, quae a fidelibus fiunt, solum ut Dei mandatis pareant, cujusmodi sunt, obedire parentibus, depositum reddere, ab homicidio, a furto, a fornicatione abstinere, iustificantur quidem homines, quia sunt legis obedientia, & vera legis iustitia, non tamen iis obtinent incrementa virtutum. Sacrificium Missae non alia ratione est Sacrificium, quam generali illa, qua omne opus, quod fit, ut sancta societate, Deo homo inhaereat. Ad rationem, & definitionem peccati non pertinet voluntarium; nec definitionis quaestio est, sed causae, & originis, Utrum omne peccatum debeat esse voluntarium; unde peccatum originis vere habet rationem peccati sine ulla relatione, ac respectu ad voluntatem, a qua originem habuit. Peccatum originis est, habituali parvuli voluntate, voluntarium, & habitualiter dominatur parvulo, eo quod non gerit contrarium voluntatis arbitrium; & ex habituali voluntate dominante fit, ut parvulus discendens sine regenerationis Sacramento, quando usum rationis consecutus erit, actualiter Deum odio habeat, Deum blaspheme, & Legi Dei repugnet. Prava desideria, quibus ratio non consentit, & quae homo invitus patitur, sunt prohibita praecepto. Non concupifces. Concupiscentia, sive lex membrorum, & prava eius desideria, quae inviti sentiunt homines, sunt vera legis inobedientia. Omne scelus est eius conditionis, ut suum auctorem, & omnes posteros eo modo inficere possit, quo infecit prima transgressio. Quantum est ex vi transgressionis, tantum meritorum malorum generante contrahunt qui cum minoribus nascuntur vitiis, quam qui cum maioribus. Definitiva haec sententia, Deum homini nihil impossibile praecepisse, false tribuitur Augustino, cum Pelagii sit. Deus non potuisset ab initio talem creare hominem, qualis nunc nascitur. In peccato duo sunt, actus, & reatus; transeunte autem actu, nihil manet nisi reatus, sive obligatio ad poenam; Vnde in Sacramento Baptismi, aut Sacerdotis absolutione, proprio reatus peccati duntaxat tollitur; & ministerium Sacerdotum solum liberat a reatu. Peccator poenitens non vivificatur ministerio Sacerdotis absolventis, sed a solo Deo, qui poenitentiam suggerens, & inspirans, vivificat eum, & resuscitat; ministerio autem Sacerdotis solum reatus tollitur. Quando per eleemosynas, aliaque poenitentiae opera Deo satisfacimus pro poenis temporalibus, non dignum pretium Deo pro peccatis nostris offerimus, sicut quidam errantes autumant (nam alioqui essemus, saltem aliqua ex parte, redemptores), sed aliquid facimus, cuius intuitu Christi satisfactio nobis applicatur, & communicatur. Per passiones Sanctorum in Indulgentiis communicatas non proprio redimuntur nostra delicta, sed per communionem charitatis nobis eorum passiones impartiuntur, ut digni simus, qui pretio sanguinis Christi ab poenis pro peccatis debitis liberemur. Illa Doctorum distinctio, Divinae legis mandata bifariam impleri, altero modo quantum ad praeceptorum operum substantiam tantum, altero quantum ad certum quendam modum, videlicet secundum quem valeant operantem perducere ad regnum aeternum (hoc est ad modum meritorum), commentitia est, & explodenda. Illa quoque distinctio, qua opus dicitur bifariam bonum, vel quia ex obiecto, & omnibus circumstantiis rectum est, & bonum (quod moraliter bonum appellare consueverunt), vel quia est meritorium regni aeterni, eo quod sit a vivo Christi membro per Spiritum charitatis, reicienda est. Sed illa distinctio duplicis iustitiae, alterius, quae fit per spiritum charitatis inhabitantem, alterius, quae fit ex inspiratione quidem Spiritus Sancti, cor ad poenitentiam excitantis, sed nondum cor inhabitantis, & in eo charitatem diffundentis, qua Divinae Legis iustificatio impleatur, similiter reicitur. Item, & illa distinctio duplicis vivificationis; alterius, qua vivificatur peccator, dum ei poenitentia, & vitae novae propositum, & inchoatio per Dei gratiam inspiratur; alterius, qua vivificatur, qui vere iustificatur, & palmes vivus in Vite Christo efficitur, pariter commentitia est, & Scripturis minime congruens. Non nisi Pelagiano errore admitti potest usus aliquis liberi arbitrii bonus, sive non malus, & gratiae Christi iniuriam facit, qui ita sentit, & docet. Sola violentia repugnat libertati hominis naturali. Homo peccat, etiam damnabiliter, in eo, quod necessario facit. Infidelitas pure negativa in his, in quibus Christus non est praedicatus, peccatum est. Iustificatio impii fit formaliter per obedientiam Legis, non autem per occultam communicationem, & inspirationem gratiae, quae per eam iustificatos faciat implere legem. Homo existens in peccato mortali, sive in reatu aeternae damnationis, potest habere veram charitatem; & charitas, etiam perfecta, potest consistere cum reatu aeternae damnationis. Per contritionem, etiam cum charitate perfecta, & cum voto suscipiendi Sacramentum coniunctam, non remittitur crimen, extra casum necessitatis, aut martyrii, sine actuali susceptione Sacramenti. Omnes omnino Iustorum afflictiones, sunt ultiones peccatorum ipsorum; unde, & Iob, & Martyres, quae passi sunt, propter peccata sua passi sunt. Nemo, praeter Christum, est absque peccato originali; hinc Beata Virgo mortua est propter peccatum ex Adam contractum, omnesque eius afflictiones in hac vita, sicut, & aliorum Iustorum, fuerunt ultiones peccati actualis vel originalis. Concupiscentia in renatis relapsae in peccatum mortale, in quibus iam dominatur, peccatum est, sicut, & alii habitus pravi. Motus pravi concupiscentia, sunt, pro statu hominis vitiati, prohibiti praecepto, Non concupifces; Vnde homo eos sentiens, & non consentiens, transgreditur praeceptum, Non concupifces, quamvis transgressio in peccatum non deputetur. Quandiu aliquid concupiscentia carnalis in diligente est, non facit praeceptum, Diliges Dominum Deum tuum ex toto corde tuo. Satisfactiones laboriose iudificatorum, non valent expiare de condigno poenam temporalem restantem post culpam condonatam. Immortalitas primi Hominis non erat gratiae beneficium, sed naturalis conditio. Falsa est Doctorum sententia, primum Hominem potuisse a Deo creari, & institui sine Iustitia naturali. Quae quidem sententiae stricto coram Nobis examine ponderatae, quarum nonnullae aliquo pacto sustineri possent, in rigore, & proprio verborum sensu ab assertoribus intento, haereticas, erroneas, suspectas, temerarias, scandalosas, & in pias aures offensionem mittentes, respective, ac quaecumque super iis verbo, scriptoque emissa, praesentium auctoritate damnamus, circumscribimus, & abolimus; deque eisdem, & similibus posthaec, quoquo pacto, loquendi, describendi, & disputandi, facultatem quibuscumque interdicimus. Qui secus fecerint, ipsos omnibus dignitatibus, gradibus, honoribus, beneficiis, & officiis perpetuo privamus, ac etiam inhabiles ad quaecumque decernimus. Vinculo quoque anathematis eo ipso innodamus, a quo, nullus Romano Pontifice inferior, valeat ipsos, excepto mortis articulo, liberare. Ceterum, ut iam commoti his de rebus tumultus, & contracta odia facilius comprimi possint, simulque animarum saluti plenius consulatur, Dilecto filio nostro Antonio tituli Sancti Bartholomaei in Insula Presbytero Cardinali Granvelano nuncupato, per Apostolica scripta mandamus, ut ipse, quid ad perpetuam dictarum sententiarum, & scripturarum abolitionem, quid ad arcenda huiusmodi proloquia, & disputationes, quid denique ad unionem, & pacem cum communi omnium, & Ecclesiae Catholicae satisfactione componendam, facto opus sit, inprimis diligenter expendat; deinde in iis omnibus, quae pro communi salute, tranquillitate, & honore optimum iudicaverit, salva semper Ecclesiae praedictae unitate, etiam per alium, seu alios, fide, doctrina, & religione praestantes, ocyus exequatur, faciatque, quicquid decreverit, inviolati ab omnibus observari. Contradictores quoslibet per censuras, & poenas praedictas, casteraque iuris, & facti remedia opportuna, appellatione postponita, compescendo; Invocato etiam ad hoc, si opus fuerit, auxilio Brachii saecularis: non obstantibus, quod forsitan aliquibus ab Apostolica sit Sede Indultum, quod interdici, suspendi, vel excommunicari non possint per litteras Apostolicas, non facientes plenam, & expressam, ac de verbo ad verbum de Indulto huiusmodi mentionem. Et quibuslibet aliis privilegiis, exemptionibus, Indulgentiis, & litteris Apostolicis, specialibus, vel generalibus, quorumcumque tenorum existant, per quae praesentibus non expressa, vel totaliter non inserta, effectus praesentium impediri valeat quomodolibet, vel differri; & de quibus, eorumque totis tenoribus de verbo ad verbum habenda sit in nostris litteris mentio specialis. Nulli ergo omnino hominum liceat hanc paginam nostrae damnationis, circumscriptionis, abolitionis, interdicti, decreti, & mandati, privationis, & innodationis infringere, vel ei ausu temerario contraire. Si quis autem hoc attentare praesumpserit, indignationem Omnipotentis Dei, & Beatorum Petri, & Pauli Apostolorum eius, se noverit incurfurum. Dato a Roma presso San Pietro l'anno dell'Incarnazione del Signore millecinquecentosessantasette, alle Calende di ottobre, del Nostro Pontificato l'anno secondo.

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