Chapter 15 of 28

2Appointed. We learn by this example, what is to be done when any controversy ariseth in religion between the teachers or other Christian people. We see it is not enough to contend by allegations of Scriptures or other proofs seeming to make for either part: for so of contention part taking there should be no end, but the more wresting, striving there were, every one for his own sense, cloaking it with the title of Gods word and scripture, the more Schisms, Sects, and divisions would fall: as we see specially in the restless Heresies of our time. Whose fautors admitting no judges, stand to no trial of mortal men, to no tribunal of Pope, Councils, Bishops, Synods, but refer man to his own fantastical spirit, his own sense of Scriptures, and his own wilful obstinate rebellion against Gods Church and his Superiors in the same. But we see St. Paul and Barnabas, men that were Apostles and full of the Spirit of God, and the other parties, though never so much partial to the ceremonies of their Law by their former long use and education therein, yet not to stand stiffly to their own opinion on either side, but to condescend to refer the whole controversy and the determination thereof to the Apostles, Priests or Ancients of Jerusalem, that is to say, to commit the matter to be tried by the heads and Bishops and their determination in Council. This is Gods holy and wise providence among other helps appointed in his Church, to keep the Christian people in truth and unity, and to condemn sects and false teachers and troublers of the Church. By which judgements and order, whosoever will not or dare not be tried in all their doctrine and doings, they shew themselves to mistrust their own cause, and to flee from the light, and ordinance of God. Without which order of appealing all differences in faith and constructions of the Scriptures, the Church had been more deceitful and insufficient, than any Commonwealth or Society of men in the world: none of which ever wanteth good means to decide all discords and dissension arising among the subjects and citizens of the same.

6Apostles and Ancients. The Heresies of our Protestants which would have all men to give voice, or to be present in Councils, and of others that would have none but the holy or elect to be admitted, are refuted by this example, where we see none but Apostles and Priests or Ancients assembled to dispute of the matter, though many devout people were in the city the same time. Neither did any other in the Ancient Councils of the Church assemble to debate and define the matter, though many other for other causes be ever present. Secular men or women, be their gifts never so great, cannot be judges in causes of faith and religion: these things, saith God, be heard and doubted, then I have come to the Priests of the Levitical stock, and there I shall find their sentence. Again. The lips of the Priest shall keep knowledge, and the Law thou shalt require at his mouth. Again. Ask the Law of the Priest. Much more must we refer all to our Bishops and Pastors, whom God hath placed in the regiment of the Church with larger privilege, than ever he did the old Priests over the Synagogue, to whom it is said, He that despiseth you, despiseth me. And as it is to be noted that the Bishops and Priests gathered in Council, represent the whole Church, have the authority of the whole Church, and the Spirit of God to protect them from error, as the whole Church: SS. Paul and Barnabas come hither for the definition of the whole Church. The sentence of a definitive or general Council (saith St. Augustine) is the consent of the whole Church. And so it must needs be in that Church, because the Magistrates, Senate, Council or deputies of a commonwealth, represent the whole body: and to have it otherwise (as the Churches Rebels would have it) is to bring all to hell and horror, and themselves to be perpetually, by the seditious and popular persons, upholden against Law, religion, and all goodness, in their wickedness.

6Assembled. A Council was called to discuss the matter, which Council was the more easily gathered, because the Christian Bishops and countries were not yet so many, but that the principal Governors of the Church being not far dispersed, and as many learned men as were necessary, might be in Jerusalem, or easily called thither. And it was not a Provincial Council or Synod only, but a general Council, consisting of the chief Apostles and Bishops that then were, though the number was nothing so great as afterward used to assemble, when the Church was spread into all nations.

7Peter rising up. St. Peter as the head of the Church speaketh first, as his successors have ever had, not only in their personal presence, but in their absence by their legates and substitutes, the chief voice in all Councils general, none ever received into authority and credit in the Church without their Confirmation. And therefore the Councils of the Arians and of other Heretics, were they never so great, wanting the Popes assent, assistance, or Confirmation, did utterly fail, as Ariminense etc. Ephesinum secundum etc. the Nestorians, and such like condemned Assemblies.

7Chose that by my mouth. Though Paul were called and appointed specially to be the Apostle of the Gentiles, yet that was St. Peters special privilege by Gods own choice, that the first Gentiles should be called by his mouth, and that he first should utter to the Church that admission of the Gentiles himself, for that he was Christes Vicar, being notwithstanding (as his Master was) Minister Circumcisionis, that is, Apostle of the Jews, Christ deferring all preeminence unto him in that point also.

13James. St. James because he was an Apostle and also Bishop of Jerusalem, gave his sentence next, for the speech interposed of SS. Paul and Barnabas, was but for their better information in the decision of the matter, and free confirmation of St. Peters sentence, though they being Apostles, and Bishops, had voices in the Council also: as many mo had, though their sentences be not here reported. And where St. James in his speech saith, I judge, it is not meant that he gave the principal definitive sentence (for he as all the rest followed and allowed the sentence of St. Peter, as it is plain in the text, the whole assembly fro reverence of his person and approbation of his sentence, holding their peace, ❀ the multitude (saith St. Hierom) hold their peace, and into the sentence of James the Apostle steal the Priests do pass together. For though St. James did particularly certain points incident to the question debated, as of eating strangled meats etc. yet the proper construction for which the Council assembled, was, Whether the Gentiles converted were bound to observe the Law of Moyses, and it was concluded, that they were not bound, nor ought not to be charged with Moyses Law or the Sacraments and ceremonies of the same. this is the substance and principal purpose of this Council decree, which doth bind for ever: and Peter (saith St. Hierom in the same place) was Prince or author of this decree. the matter of fornication and Idolothytes being not incident to the question or resolution, and the forbidding of eating strangled and blood, but a temporal prohibition, which by the consent of the Church or otherwise afterward was abrogated, the Church of God having the true rule of different things, places, and persons, when and how far such things are to be observed, and when not. And in such things as these and in other like which according to circumstance require alteration, it is, that St. Augustine saith, li. 2. de bapt. c. 3. The former general or plenary Councils may be amended by the later.

20Fornication. Fornication and incommunication with Idols, are of themselves mortal sins, and therefore can never be lawful: yet because the Gentiles by custom were prone to both, and of fornication made very final account, it pleased the Holy Ghost to forbid both specially. Concerning the other points of abstaining from blood and strangled meats, they were things of their own nature indifferent, in which for a time the Jews were to be borne withal, and the Gentiles to be a little mortified in obedience. By which we see the great authority of Gods Church and Councils, which may command for ever, or for a time, such things as be free for the most of times and nations, without any express Scripture at all, and to be commanded even such things as may be necessary that were before indifferent.

24Going forth from us. A proper dissipation or secession of Heretics, Schismatics, and seditious teachers, to go out from their spiritual Pastors and Governors, and to teach without their commission and approbation, to disquiet the Catholic people with multitude of words and fervent speeches, and finally to overthrow their souls.

28The Holy Ghost and to us. We note, that it is not so much a fault as the Heretics would make it in the sight of the simple, or any incongruity at all, to join God and his creature, as the principal cause and the secondary, in one speech, and to attribute that to both, which though diversely, yet proceedeth of both. God and you, say good people commonly: God and our Lady, Christ and St. John: We magnify to God and to Peter and Paul etc. God and his Angel, To our Lord and Gedeon, The sword of our Lord and of Gedeon, Our Lord and Moyses, Christ and his Angels, Our Lord and all Saints. ep. ad Philem. St. Paul and our Lord. 1 Thes. 3, etc. All these speeches being partly Scriptures, partly like unto the Scriptures speeches, are warranted also by this Council, which saith holily, and hath given the form thereof to all other Councils lawfully called and confirmed, to say the like, It hath pleased the Holy Ghost and us. St. Cyprian ep. 5o. nu. 2. reporting the like of a Synod holden in Africk, saith, It hath pleased us by the suggestion of the Holy Ghost. Secondly we note, that the holy Councils lawfully kept for determination or clearing of doubts, or condemning of errors and Heresies, or appeasing of Schisms and troubles, or reformation of life, and such like important matters, have ever the assistance of Gods Spirit, and therefore cannot err in their sentences and determinations concerning the same, because the Holy Ghost cannot err, from whom (as you see here) jointly with the Council the resolution proceedeth. Thirdly we note, that in the holy Councils specially (though otherwise and ever when the consent of the Church is used withal) Christes promise is fulfilled, that the Holy Ghost should suggest them and teach them all truth, and that not in the Apostles time only, but to the worlds end: for so long shall Councils, the Church, and her Pastors have this privilege of Gods assistance, as there be either doubts to resolve, or Heretics to condemn, or truths to be opened, or evil men to be reformed, or Schisms to be appeased. for which cause St. Gregory li. 1. ep. 24. saith, that he reverenceth the four general Councils (Nicene, Constantinop. Ephes. Chalced.) as the four books of the holy Gospel, alluding to the number: and of the fifth also he saith that he doth reverence it alike: and so would he have done mo, if they had been before his time. St. Gregory therefore reverencing all four alike, it may be marveled whence the Heretics have their fond difference betwixt those four first and other later: attributing much to them, and nothing to the rest. Whereas in deed the later cannot err no more than the first four, being holden and approved as they were, and having the Holy Ghost as they had. But in those first also when a man findeth any thing against their Heresies (as there be divers things) then they say plainly that they all may err, and that the Holy Ghost is not tied to some voice, nor to the number of sentences: which is directly to oppose this first Council also of the Apostles, and Christes promise of the Holy Ghosts assistance to teach all truth. Yea that you may know and abhor their Heretics throughly, hear ye what a principal Sect-Master with his blasphemous mouth pronounceth or pen uttereth, saying, that in the very best times such was partly the ambition of Bishops, partly their foolishness and ignorance, that the very blind may easily perceive, Satan verily to have been president of their assemblies. Good Lord deliver the people and the world from such blasphemous tongues and books, and give them grace to attend to the holy Scriptures and Doctors, that they may live in unity. St. Augustine and other fathers attribute to all general Councils specially, (to which they refer themselves in all doubts among themselves) that even St. Cyprian himself, and others, yielded themselves. Notorious is the saying of St. Augustine concerning St. Cyprian, who being a Catholic Bishop and Martyr, yet erred about the rebaptizing of such as were Christened by Heretics. If he had lived (saith St. Augustine li. 1. de bapt. c. 4.) to have seen the determination of a plenary Council, which he did not in his life time, he would then most peaceably have yielded: yea more peaceably and preferred the general Council before his own judgement, and followed Bishops in a Provincial Council only. Whereby also we learn, that Provincial Councils may err, though many times they do not, and being conformable to the general Councils, or confirmed and allowed by them or the See Apostolic, their resolutions be infallible as the others are. If any here ask, what need so much disputing, study, and travail in Councils to find out and determine the truth, if the Holy Ghost infallibly guide them? We answer, that such is the ordinary providence of God in this case, to assist them when they do their endeavour, and all humane means of industry, and not else. And so (though somewhat otherwise) God assisteth the Evangelists and other writers of the holy Scriptures, that they could not err in penning the same, but yet they did and ought to use all possible humane diligence to know and learn out the histories and truth of matters, as is plain in the beginning of St. Lukes Gospel: else the Holy Ghost would not have assisted them. Even so in this Council of the Apostles, though they had the holy Ghost assistant, yet the text saith, cum magna inquisitione facta, when there was great disputation, search and examination of the case, then Peter spake etc. If the Pope or See Apostolikes judgement be infallible, we answer, that it is a comfort to have such various means, and that it is necessary for the recovery of Heretics, and for the contentation of the weak, who not always give over to one mans determination, yet will either yield to the judgement of all the learned men and Bishops of all Nations, or else remain desperate and condemned before God and man for ever. And as I said before, this assistance of the Holy Ghost promised to Peters See, presupposeth humane means of searching out the truth, which the Pope always hath used, and will, though it be more compendious, by calling Councils, even as here you see SS. Peter and Paul themselves and all the Apostles, though endued with the Holy Ghost, yet thought it notwithstanding necessary for further trial and clearing of truth and maintenance of unity, to keep a Council. Lastly it is to be noted, that as Christ and the Holy Ghost be present by his promise, to all such determinations as gather in the obedience and unity of the Church, with the mind to obey whatsoever shall be determined, whereby the assembled though of divers judgements before, do most peaceably yield to truth, and agree in one uniform determination of the same: so all such as gather out of the Church, without humility or intention to yield one to another, or to any Superior, man or Council, or what else so ever, but challenge to themselves learning, spirit, and wit, being destitute of the Holy Ghost the author of truth and concord, are farther off and further out, than ever before: as God hath showed by the horrible event of all Heretical Colloquies, Synods, and Assemblies in Germany, France, Poole, and other places in our days. Read a notable place in St. Cyprian, that the promise of Christ, that he would be in the midst of two or three gathered in his name, pertaineth not to them that assemble out of the Church.

31Rejoiced upon the consolation. Straight upon the intelligence of the Councils determination, not only the Gentiles, but even the Masters of the former troubles and dissension, were at rest, and all took great comfort that the controversy was so ended. And so should all Christian men do, when they see the sects of our time condemned by the like authority and most grave judgement of the holy Council of Trent. Against which the Heretics of our time make the like frivolous exceptions and false cavillations, as did the old Heretics heretofore against those Councils that specially condemned their errors. The Pope and Bishops (say they) are a party, and they ought not to be our Judges: they are partial and come with prejudicate minds to condemn us, and we accuse them all of Idolatry and other crimes, and we will be tried by Gods word only, and we will expound it according to another rule, that is to say, as we list. So say they against this Council, and the like did the Arians against the first Nicene Council, and all such like against the holy Councils namely that condemned their heresies. And so by all threats against their correctors and punishers, and would both lay and do more against temporal tribunals, Judges, Justices, and Juries, if they had as much licence and liberty in those matters, as men have now in religion.

39Dissension. Such occasions of differences fall out even among the perfit and men of God, without any great offence. And this their departing fell out to the great increase of Christians. And therefore it is very ridiculously applied to excuse the disagreeing of the Heretics among themselves in the principal points of religion, namely the Sacrament.