"But we have seen that the judgment of a General Council never was so reconsidered, but that all immediately yielded obedience to it. Nor was a new inquiry ever granted to anyone after that examination, but punishment threatened. Thus acted Constantine; thus Marcian; thus Coelestine; thus Leo; thus all the rest, as we have seen in the Acts. The Christian world hath acknowledged this to be certain and indubitable. "To this we may add the testimony of the admirable Pope St. Gelasius: 'A good and truly Christian Council once held, neither can nor ought to be unsettled by the repetition of a new Council.' And again: 'There is no cause why a good Council should be reconsidered by another Council, lest the mere reconsideration should detract from the strength of its decrees.' Thus what has received the final and certain judgment of the Church, is not to be reconsidered; for that judgment of the Holy Spirit is reversed, whenever it is reconsidered by a fresh judgment. But the judgment put forth by a Roman Pontiff is such, that it has been reconsidered. It is not therefore that ultimate and final judgment of the Church. "Nor is that sentence of Gregory the Great less clear, comparing the four General Councils to the four Gospels, with the reason given; 'Because being decreed by universal consent, whoever presumes either to loose what they bind, or bind what they loose, destroys not them but himself.' "So then our question is terminated by the tradition of the ancient Councils and Fathers. All should consent to the power of the Roman Pontiff, as explained according to the decree of the Council of Florence, after the practice of General Councils. The vast difference between the judgment of a Council and of a Pontiff is evident, since after that of the Council no question remains, but only the obedience of the mind brought into captivity; but that of the Pontiff is upon examination approved, room being given to object,--which was to be proved."[148]