Towneley then went back to Mrs. Jupp鈥檚 to see if he could find Miss Maitland and arrange matters with her. She was not there, but he traced her to her house of her father, who lived at Camberwell. The father was furious and would not hear of any intercession on Towneley鈥檚 part. He was a Dissenter, and glad to make the most of any scandal against a clergyman; Towneley, therefore, was obliged to return unsuccessful. 北京赛車pk10是正规的吗 鈥淧eople would laugh at me,鈥?said Polydore. Hence it has been seen that, while general and lawful councils have never contradicted one another in points of faith, because, as M. de Toulouse has said, 鈥渋t is not allowable to examine de novo decisions in matters of faith鈥? several instances have occurred in which these same councils have disagreed in points of fact, where the discussion turned upon the sense of an author; because, as the same prelate observes, quoting the popes as his authorities, 鈥渆verything determined in councils, not referring to the faith, may be reviewed and examined de novo.鈥?An example of this contrariety was furnished by the fourth and fifth councils, which differed in their interpretation of the same authors. The same thing happened in the case of two popes, about a proposition maintained by certain monks of Scythia. Pope Hormisdas, understanding it in a bad sense, had condemned it; but Pope John II, his successor, upon re-examining the doctrine understood it in a good sense, approved it, and pronounced it to be orthodox. Would you say that for this reason one of these popes was a heretic? And must you not consequently acknowledge that, provided a person condemn the heretical sense which a pope may have ascribed to a book, he is no heretic because he declines condemning that book, while he understands it in a sense which it is certain the pope has not condemned? If this cannot be admitted, one of these popes must have fallen into error. 鈥淚鈥檒l go over with my camera one of these days,鈥?said Martin. Such is the way in which you sport with religion, in order to gratify the worst passions of men; and yet only see with what gravity your Father Valentia delivers his rhapsodies in the passage cited in my letters. He says: 鈥淥ne may give a spiritual for a temporal good in two ways 鈥?first, in the way of prizing the temporal more than the spiritual, and that would be simony; secondly, in the way of taking the temporal as the motive and end inducing one to give away the spiritual, but without prizing the temporal more than the spiritual, and then it is not simony. And the reason is that simony consists in receiving something temporal as the just price of what is spiritual. If, therefore, the temporal is sought 鈥?si petatur temporale 鈥?not as the price, but only as the motive determining us to part with the spiritual, it is by no means simony, even although the possession of the temporal may be principally intended and expected 鈥?minime erit simonia, etiamsi temporale principaliter intendatur et expectetur.鈥?Your redoubtable Sanchez has been favoured with a similar revelation; Escobar quotes him thus: 鈥淚f one give a spiritual for a temporal good, not as the price, but as a motive to induce the collator to give it, or as an acknowledgement if the benefice has been actually received, is that simony? Sanchez assures us that it is not.鈥?In your Caen Theses of 1644 you say: 鈥淚t is a probable opinion, taught by many Catholics, that it is not simony to exchange a temporal for a spiritual good, when the former is not given as a price.鈥?And as to Tanner, here is his doctrine, exactly the same with that of Valentia; and I quote it again to show you how far wrong it is in you to complain of me for saying that it does not agree with that of St. Thomas, for he avows it himself in the very passage which I quoted in my letter: 鈥淭here is properly and truly no simony,鈥?says he, 鈥渦nless when a temporal good is taken as the price of a spiritual; but when taken merely as the motive for giving the spiritual, or as an acknowledgement for having received it, this is not simony, at least in point of conscience.鈥?And again: 鈥淭he same thing may be said, although the temporal should be regarded as the principal end, and even preferred to the spiritual; although St. Thomas and others appear to hold the reverse, inasmuch as they maintain it to be downright simony to exchange a spiritual for a temporal good, when the temporal is the end of the transaction.鈥? Chapter 37 鈥淥ui, c鈥檈st comme ?a,鈥?said Corinna. He had some difficulty in telling all that had happened. He hesitated, blushed, hummed, and hawed. Misgivings began to cross his mind when he found himself obliged to tell his story to someone else. He felt inclined to slur things over, but I wanted to get at the facts, so I helped him over the bad places, and questioned him tin I had got out pretty nearly the whole story as I have given it above.