A tract of the soueraigne iudge of controuersies in matters of religion. By Iohn Cameron minister of the Word of God, and divinity professour in the Academie of Montauban. Translated into English by Iohn Verneuil. M.A.

CHAP. 14. (Book 14)

The verifying of the second meanes of Nullity against the seaventh allegation. (Book 14)

AS for the Councels if wee liued in the times of the A∣postles, wee should thinke it very expedient to intreate

them to assemble themselves in a Councell to determine our controversies: Their quality, the authority of their charge, or rather the extraordinary gifts, and the particular assistance of the holy Ghost, giuing them this advantage of being both able and willing to judge infalliblie; humaine igno∣rance would not blinde their eies that they could not see the truth, and the feare of a Pope, of an Emperour, of Kings, would not hinder them to vtter it. But we stand not now at this day, on such termes, this infallibility is no where to bee found, there are no more Prophets, no Evangelists but only as they exhibite thēselues to vs in their writings: every lea∣der of the Church taken a part, is subiect to erre, & all vnited together in one body, bring with them their portion of in∣firmity, the weaknesse of humane nature, passion, particular interest may intermingle themselues into their consultati∣ons, and so hoodwinke their eyes that they cannot see the truth, or so tye their tongues that they cannot vtter it. Wit∣nesse the trueth of this the history of the Councel of Trent, * set forth by those who were engaged more then ordinary to couer its shame,* 1.1 avowed and evidently receiued in this Kingdome of France, to strengthen the opposition which hath bin alwayes framed against it, & to vphold the liber∣ty of the French Church, a history which none hath beene able to disproue to this day.

But here it may be sayd, hath not then the Lord in vaine promised his assistance, if wee should yet doubt of the infal∣libility of the determinations of the Councels?* 1.2 God forbid, for is it not doubted, nay is it not formally denyed that par∣ticular Synodes are infallible? Is it not avouched that they haue erred, and yet the promise of the Lord remaineth still true? And it will availe nothing to reply here, that the pro∣mise was not made to particular Councels, but to the gene∣rall which are called Oecumenicall. For the Lord hath pro∣mised to be as wel in themid'st of two or three gathered to∣gether in his name, as of a whole multitude. If this promise hindreth not, but two or three may erre, how shall it oblige vs to judge better of a multitude? what then the Lord shall

not hee keepe his promise, and shall not hee bee justified when hee speakes? nay, let every man be declared a lyer, that the Lord may be acknowledged faithfull and true: for hee hath promised not to a multitude only, but also to two or three the assistance of his spirit in their consultations, to wit, if they be gathered together in his name, if they seeke him in trueth. But who canne discerne who are they; if not by the holinesse of their constitutions, which if it be not found in them, wee are not bound to beleeue that they were assembled in the name of Christ, nor conse∣quently that they haue beene made pertakers of the be∣nefit of such an excellent promise. Saint Augustine well knew this truth when hee affirmed that the Coun∣cells even those which are generall may be corrected and reformed.

To what good then serue the Councels? truly oftentimes they are so farre from beeing good, that they are per∣nicious: for if the number of those which are good bee the lesse without doubt the multitude will carry it, and it will bee as the Councell of the foure hundred Prophets and one, holden in the presence of Iehosaphat, and Ahab, where the 400 evill prophets crushed the one good, and carried it notwithstanding all the resistance he could make. For which cause the Religious wisdome of holy Athanasius cannot sufficiently be praised, opposing himselfe against them, who required Synodes vnder pretence of refor∣ming the faith, in alleadging vnto them that wee haue the Scripture more proper for this purpose then any other meanes whatsoeuer, yea that because hee doubted least the multitude of the worser part might sway the ballance. In the time of Gregorie Nazianzen things were come to such a height of corruption, that being sum∣moned by Procopius in the Emperours name to come to a Synode,* 1.3 hee excused himselfe saying, that hee never saw any good issue of a synode. But when a Councell may bee held composed of men well red in the Scripture, zealous of the glory of God, louers of the peace of the Church,

there is no doubt but such an assembly may bring forth much good, because it might cleare, that which is difficult, not by it's owne authority, but by it's sufficiencie. Even as when a window is opened by a strong dextrous hand, which was shut vp before; the more weake and vnable who could not open it, do see the sun, perceiue the opening, not because of any authority of him that opened it, but by reason of his strength, & dexterity manifesting it selfe by a visible and sensible effect. But such Councels we may rather wish then looke for. The deluge of vices which hath over∣flowed Christendome having drawne vpon vs this horrible judgement. Such was that first Councell of Nice, that tooke the Scripture onely for the rule and square of it's judge∣ment, and refused not to submit it selfe to the touchstone and triall, as S•• Athanasius witnesseth, proposing to other Councels, or rather conventicles, the example of this Coun∣cels modesty to make them blush with shame and confound their pride.

And indeed it was a remarkable thing, that the Fathers protested that they would not vse the authority of the Councell of Nice against the Arrians, but of the scripture, vpon which the Councell of Nice is founded, what shall wee then conclude, but that wee ought to approue of the good Councells, receiue their ordinances with reverence, not because they could not erre, but if so they haue not er∣red, and argue in this manner against Heretickes, when mat∣ter of right is called in question. The Councell hath so con∣cluded according to the Scripture, therefore it is true: and not after this manner. The Councell hath so concluded, therefore it is so. But in matter of fact and touching history, to judge what is that which is vniversally beleeued and receiued, and by the greater part, wee may wel conclude from the deter∣mination of an Oecumenicall Councell, that it is beleeued and receiued generally: And therefore the Councells also are good for this purpose to stoppe the mouth of Here∣ticks, who might pretend the consent of the Church, and by such a protestation giue some scandall to the weaker, which

by this meanes may easily be taken away.

Truly if the Councels had thought that their consultati∣ōs should be approued, because of their authority simply; & not much more rather, for the truth of them, and their con∣formity with the Scriptures, they had never inserted in their acts the places of Scripture, the reasons on which they grounded themselues, they had never framed vs, a man may say, a verball processe of all that had passed, but they would haue contented themselues to haue inserted the Canons on∣ly without any further declaration, but not proceeding af∣ter this manner, they would giue vs a reason of their delibe∣ration, and recommend themselues famous, not by the v∣surpation of a soveraigne authority, but by a declaration and exposition of the trueth, that so our faith might not bee grounded vpon humane authority, but vpon that of the li∣ving God.

And truly to what end is the ceremony of laying the bible vpon the table in a Councell; is it not to declare that it's au∣thority is ruled by a Law? and as a Iudge in a politicke e∣state, who hath the Princes Law for his rule, ought to judge according to that law, and is accountable for his judge∣ment: so are the Councels to determine according to the Scripture, and are bound to make apparant vnto the con∣science, as much as lyes in them, that they haue judged ac∣cording vnto it: but some may say, Councels at lest are sub∣ordinate Iudges. Bee it so; but wee seeke a Soveraigne Iudge, a Iudge from whom it is not lawfull to appeale, an infallible Iudge. This authority, this priviledge cannot bee giuen to Councels. Wee seeke a Iudge that is alwaies on bench giving audience, a Iudge to whom wee may at all times haue recourse, and such Councels cannot bee.

Notes

• * 1.1

  And. Duellij o∣rationes in Concilio Tri∣dētino habitae. Examen Con∣cilij Trident: Innocentio Gentileto au∣thore.
• * 1.2

  See the instructi∣ons and letters of the Kings of France and their Embassadours with the letters of the Emperours and Princes of Germany. But esp••cially read the history of the Councell of Trent by Pietro S••ane.
• * 1.3

  Epist. ••5. Quo••••••m nu••∣lius Concil••j finem l••tum & faustum vi∣••i.