Without pausing to examine the origin or trace the development of the papal claim to dispose of the western hemisphere, which Las Casas admits in these Thirty Propositions, it should be borne in mind that Alexander VI. made no unusual exercise of his prerogative in so doing, nor was there anybody, whether philosopher, jurist, or statesman, who, at that time, contested his pretension; arguments which Las Casas presented as almost axiomatic are now obsolete, and of interest merely as illustrating the political doctrines of his times. He was, perhaps, the first to limit the exercise of the papal power by describing it as conditional, and in denying that the bull gave the sovereigns of Castile any property rights in the New World. According to his doctrines, the Pope was exercising his purely spiritual power. Charged by the Founder of Christianity with the obligation to cause the Gospel to be preached to every creature, he might delegate to the sovereign of his choice the right, or rather the duty of sending his subjects to convert the heathen within a prescribed portion of the Indies—but for no other purpose. Equally clear is the limitation he places to the action of the prince. The latter receives no authorisation from the Pope to invade, occupy, or govern territory in America. His mission is exclusively religious, and any advantage accruing to himself must be merely incidental. Since he may not rightfully use force to establish his rule over the Indians, the rights of sovereignty conferred by the Bull, only become effective in cases where the native rulers, after their conversion, voluntarily acknowledge them. In these definitions, Las Casas had gone far, but his adversaries despite their subtlety were impotent either to force or inveigle him into a position, where even constructive heresy and disloyalty might be imputed to him. More adroit than they, he skilfully evaded their snares, without sacrificing one jot of his contention. The India Council was well satisfied with his defence of the _Confesionario_, but the resentment of his enemies was inflamed the more by his victory, and it was felt to be more than ever necessary to fix upon some one able to refute his arguments and discredit him in the estimation of statesmen and theologians. One of the foremost of Spanish theologians and Jurists at that period was Gines de Sepulveda, whose distinction as a master of Latin style had caused Erasmus to describe him as the Spanish Livy. Born in Cordoba of noble parents in 1490, he had passed many years in Italy and had but recently returned to Spain, where he was named royal historiographer by Charles V. During his sojourn in Rome, Sepulveda had published a dialogue entitled _Democrates_, in which he sought to prove that war was consonant with the doctrines of Christianity: “De convenientia, disciplinæ militaris cum cristiana religione.”